For Paul, life in the Kingdom is inseparable from following the Torah, and therefore in his...
For Paul, life in the Kingdom is inseparable from following the Torah, and therefore in his letters, like the Old Testament authors, he often sets two ways against each other: the way of righteousness and the way of ungodliness (vv. 16-18). Of course, Paul's witness was addressed not only to Jews but also to those who had recently been pagans. It implied a certain universalism, and therefore the apostle had to answer, for himself and for others, the question of how far the Torah extends to those who may well have known nothing about it.
Naturally, for the first generation of Christians, all of whom were connected with the Synagogue to one degree or another, knowledge of the Torah was taken for granted. But the apostle addressed everyone who was ready to hear his witness, and in that case the question of those who knew nothing about the Torah and the commandments ceased to be purely theoretical.
Indeed, if without knowledge of the Torah it is impossible to follow Christ and enter the Kingdom, what is to be done with those who, for objective reasons, like many pagans, may have known nothing about the Torah and may not even have heard of it? In answering this question, Paul turns to the image of the inner Torah, interpreting it in relation to pagans as something that, by analogy with natural knowledge of God, could be called the "natural Torah." He says that to those who did not know revelation, God revealed Himself through His creation, so that they have no excuse for ignorance (vv. 19-20). At first glance, there is nothing in this statement of the apostle that goes beyond the idea of natural knowledge of God. But Paul does not consider it from a purely natural or psychological point of view. Speaking of the limits of natural knowledge of God, the apostle connects them not with the limits proper to the human mind, but first of all with the choice made by those who came to know Him at the moment when the presence of the Creator was revealed to them behind the beauty and majesty of creation. Instead of holy awe and gratitude, the response to such natural revelation often turned out to be theories and concepts produced not so much by a desire to know the truth as by a thirst for self-assertion (vv. 21-22).
This is precisely how Paul explains the emergence of paganism as a religion and as a way of perceiving the world, which for him is inseparable from violation of the Torah, in this case the second commandment (vv. 23-25). The Torah is an objective reality. It has existed as long as God's relationship with the human being has existed, and therefore as long as the human being himself has existed. And violation of the Torah is not simply a crime against the moral law given by God, but the destruction of the very relationship that binds God and the human being. It is no surprise that the result of such destruction is the spiritual and moral degradation of which the apostle speaks (vv. 26-32).
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1:16 For I am not ashamed of the gospel - To the world, indeed, it is folly and weakness, Co1 1:18; therefore, in the judgment of the world, he ought to be ashamed of it; especially at Rome, the head and theatre of the world. But Paul is not ashamed, knowing it is the power of God unto salvation to every one that believeth - The great and gloriously powerful means of saving all who accept salvation in God's own way. As St. Paul comprises the sum of the gospel in this epistle, so he does the sum of the epistle in this and the following verse. Both to the Jew, and to the gentile - There is a noble frankness, as well as a comprehensive sense, in these words, by which he, on the one hand, shows the Jews their absolute need of the gospel; and, on the other, tells the politest and greatest nation in the world both that their salvation depended on receiving it, and that the first offers of it were in every place to be made to the despised Jews.
1:17 The righteousness of God - This expression sometimes means God's eternal, essential righteousness, which includes both justice and mercy, and is eminently shown in condemning sin, and yet justifying the sinner. Sometimes it means that righteousness by which a man, through the gift of God, is made and is righteous; and that, both by receiving Christ through faith, and by a conformity to the essential righteousness of God. St. Paul, when treating of justification, means hereby the righteousness of faith; therefore called the righteousness of God, because God found out and prepared, reveals and gives, approves and crowns it. In this verse the expression means, the whole benefit of God through Christ for the salvation of a sinner. Is revealed - Mention is made here, and Rom 1:18, of a twofold revelation, - of wrath and of righteousness: the former, little known to nature, is revealed by the law; the latter, wholly unknown to nature, by the gospel.That goes before, and prepares the way; this follows. Each, the apostle says, is revealed at the present time, in opposition to the times of ignorance. From faith to faith - By a gradual series of still clearer and clearer promises. As it is written - St. Paul had just laid down three propositions:
- Righteousness is by faith, Rom 1:17:
- Salvation is by righteousness, Rom 1:16:
- Both to the Jews and to the gentiles, Rom 1:16.
Now all these are confirmed by that single sentence, The just shall live by faith - Which was primarily spoken of those who preserved their lives, when the Chaldeans besieged Jerusalem, by believing the declarations of God, and acting according to them. Here it means, He shall obtain the favour of God, and continue therein by believing. Hab 2:41:18 For - There is no other way of obtaining life and salvation.Having laid down his proposition, the apostle now enters upon the proof of it. His first argument is, The law condemns all men, as being under sin. None therefore is justified by the works of the law. This is treated of Rom 3:20.And hence he infers, Therefore justification is by faith.The wrath of God is revealed - Not only by frequent and signal interpositions of divine providence, but likewise in the sacred oracles, and by us, his messengers.From heaven - This speaks the majesty of Him whose wrath is revealed, his all - seeing eye, and the extent of his wrath: whatever is under heaven is under the effects of his wrath, believers in Christ excepted. Against all ungodliness and unrighteousness - These two are treated of, Rom 1:23, etc Of men - He is speaking here of the gentiles, and chiefly the wisest of them. Who detain the truth - For it struggles against their wickedness. In unrighteousness - The word here includes ungodliness also.
1:19 For what is to be known of God - Those great principles which are indispensably necessary to be known. Is manifest in them; for God hath showed it to them - By the light which enlightens every man that cometh into the world.
1:20 For those things of him which are invisible, are seen - By the eye of the mind. Being understood - They are seen by them, and them only, who use their understanding
1:21 Because, knowing God - For the wiser heathens did know that there was one supreme God; yet from low and base considerations they conformed to the idolatry of the vulgar.They did not glorify him as God, neither were thankful - They neither thanked him for his benefits, nor glorified him for his divine perfection.But became vain - Like the idols they worshipped.In their reasonings - Various, uncertain, foolish. What a terrible instance have we of this in the writings of Lucretius! What vain reasonings, and how dark a heart, amidst so pompous professions of wisdom!
1:23 And changed - With the utmost folly. Here are three degrees of ungodliness and of punishment: the first is described, Rom 1:21-24; the second, Rom 1:25-27; the third, in Rom 1:28, and following verses. The punishment in each caseis expressed by God gave them up. If a man will not worship God as God, he is so left to himself that he throws away his very manhood. Reptiles - Or creeping things; as beetles, and various kinds of serpents.
1:24 Wherefore - One punishment of sin is from the very nature of it, as Rom 1:27; another, as here, is from vindictive justice.Uncleanness - Ungodliness and uncleanness are frequently joined, Th1 4:5 as the knowledge of god and purity. God gave them up - By withdrawing his restraining grace.
1:25 Who changed the truth - The true worship of God.Into a lie - False, abominable idolatries. And worshipped - Inwardly. And served - Outwardly.
1:26 Therefore God gave them up to vile affections - To which the heathen Romans were then abandoned to the last degree; and none more than the emperors themselves.
1:27 Receiving the just recompense of their error - Their idolatry being punished with that unnatural lust, which was as horrible a dishonour to the body, as their idolatry was to God.
1:28 God gave them up to an undiscerning mind - Treated of, Rom 1:32.To do things not expedient - Even the vilest abominations, treated of verses Rom 1:29-31.
1:29 Filled with all injustice - This stands in the first place; unmercifulness, in the last. Fornication - Includes here every species of uncleanness. Maliciousness - The Greek word properly implies a temper which delights in hurting another, even without any advantage to itself.
1:30 Whisperers - Such as secretly defame others.Backbiters - Such as speak against others behind their back. Haters of God - That is, rebels against him, deniers of his providence, or accusers of his justice in their adversities; yea, having an inward heart - enmity to his justice and holiness. Inventors of evil things - Of new pleasures, new ways of gain, new arts of hurting, particularly in war.
1:31 Covenant - breakers - It is well known, the Romans, as a nation, from the very beginning of their commonwealth, never made any scruple of vacating altogether the most solemn engagement, if they did not like it, though made by their supreme magistrate, in the name of the whole people. They only gave up the general who had made it, and then supposed themselves to be at full liberty.Without natural affection - The custom of exposing their own new - born children to perish by cold, hunger, or wild beasts, whichso generally prevailed in the heathen world, particularly among the Greeks and Romans, was an amazing instance of this; as is also that of killing their aged and helpless parents, now common among the American heathens.
1:32 Not only do the same, but have pleasure in those that practise them - This is the highest degree of wickedness.A man may be hurried by his passions to do the thing he hates; but he that has pleasure in those that do evil, loves wickedness for wickedness' sake. And hereby he encourages them in sin, and heaps the guilt of others upon his own head.