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Romans 1
New English Translation

Salutation

1 From Paul,[a] a slave[b] of Christ Jesus,[c] called to be an apostle,[d] set apart for the gospel of God.[e] 2 This gospel[f] he promised beforehand through his prophets in the holy scriptures, 3 concerning his Son who was a descendant[g] of David with reference to the flesh,[h] 4 who was appointed the Son-of-God-in-power[i] according to the Holy Spirit[j] by the resurrection[k] from the dead, Jesus Christ our Lord. 5 Through him[l] we have received grace and our apostleship[m] to bring about the obedience[n] of faith[o] among all the Gentiles on behalf of his name. 6 You also are among them,[p] called to belong to Jesus Christ.[q] 7 To all those loved by God in Rome, called to be saints:[r] Grace and peace to you[s] from God our Father and the Lord Jesus Christ!

Paul’s Desire to Visit Rome

8 First of all,[t] I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. 9 For God, whom I serve in my spirit in the gospel[u] of his Son, is my witness that[v] I continually remember you 10 and I always ask[w] in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God.[x] 11 For I long to see you, so that I may impart to you some spiritual gift[y] to strengthen you, 12 that is, that we may be mutually comforted by one another’s faith,[z] both yours and mine. 13 I do not want you to be unaware,[aa] brothers and sisters,[ab] that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles.[ac] 14 I am a debtor[ad] both to the Greeks and to the barbarians, both to the wise and to the foolish. 15 Thus I am eager[ae] also to preach the gospel to you who are in Rome.

The Power of the Gospel

16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek.[af] 17 For the righteousness[ag] of God is revealed in the gospel[ah] from faith to faith,[ai] just as it is written, “The righteous by faith will live.”[aj]

The Condemnation of the Unrighteous

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people[ak] who suppress the truth by their[al] unrighteousness,[am] 19 because what can be known about God is plain to them,[an] because God has made it plain to them. 20 For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen, because they are understood through what has been made. So people[ao] are without excuse. 21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts[ap] were darkened. 22 Although they claimed[aq] to be wise, they became fools 23 and exchanged the glory of the immortal God for an image resembling mortal human beings[ar] or birds or four-footed animals[as] or reptiles.

24 Therefore God gave them over[at] in the desires of their hearts to impurity,[au] to dishonor[av] their bodies among themselves.[aw] 25 They[ax] exchanged the truth of God for a lie[ay] and worshiped and served the creation[az] rather than the Creator, who is blessed forever! Amen.

26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones,[ba] 27 and likewise the men also abandoned natural relations with women[bb] and were inflamed in their passions[bc] for one another. Men[bd] committed shameless acts with men and received in themselves the due penalty for their error.

28 And just as they did not see fit to acknowledge God,[be] God gave them over to a depraved mind, to do what should not be done.[bf] 29 They are filled[bg] with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with[bh] envy, murder, strife, deceit, hostility. They are gossips, 30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, 31 senseless, covenant-breakers,[bi] heartless, ruthless. 32 Although they fully know[bj] God’s righteous decree that those who practice such things deserve to die,[bk] they not only do them but also approve of those who practice them.[bl]

Footnotes

  1. Romans 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Romans 1:1 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  3. Romans 1:1 tc Many significant mss, as well as several others (P26 א A G Ψ 33 1739 1881 M), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (P10 B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely autographic (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.
  4. Romans 1:1 tn Grk “a called apostle.”
  5. Romans 1:1 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion theou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
  6. Romans 1:2 tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.
  7. Romans 1:3 tn Grk “born of the seed” (an idiom).
  8. Romans 1:3 tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
  9. Romans 1:4 sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (horisthentos, from ὁρίζω, horizō) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”
  10. Romans 1:4 tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
  11. Romans 1:4 tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).
  12. Romans 1:5 tn Grk “through whom.”
  13. Romans 1:5 tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.
  14. Romans 1:5 tn Grk “and apostleship for obedience.”
  15. Romans 1:5 tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.
  16. Romans 1:6 tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.
  17. Romans 1:6 tn Grk “called of Jesus Christ.”
  18. Romans 1:7 tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.
  19. Romans 1:7 tn Grk “Grace to you and peace.”
  20. Romans 1:8 tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
  21. Romans 1:9 tn Grk “whom I serve in my spirit in the gospel.”
  22. Romans 1:9 tn Grk “as.”
  23. Romans 1:10 tn Grk “remember you, always asking.”
  24. Romans 1:10 tn Grk “succeed in coming to you in the will of God.”
  25. Romans 1:11 sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.
  26. Romans 1:12 tn Grk “that is, to be comforted together with you through the faith in one another.”
  27. Romans 1:13 sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.
  28. Romans 1:13 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
  29. Romans 1:13 tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
  30. Romans 1:14 tn Or “obligated.”
  31. Romans 1:15 tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (prothumos, “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
  32. Romans 1:16 sn Here the Greek refers to anyone who is not Jewish.
  33. Romans 1:17 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
  34. Romans 1:17 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
  35. Romans 1:17 tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pisteōs eis pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.
  36. Romans 1:17 sn A quotation from Hab 2:4.
  37. Romans 1:18 tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phrase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).
  38. Romans 1:18 tn “Their” is implied in the Greek, but is supplied because of English style.
  39. Romans 1:18 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
  40. Romans 1:19 tn Grk “is manifest to/in them.”
  41. Romans 1:20 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
  42. Romans 1:21 tn Grk “heart.”
  43. Romans 1:22 tn The participle φάσκοντες (phaskontes) is used concessively here.
  44. Romans 1:23 tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (aphthartos, “immortal, imperishable, incorruptible”) and φθαρτός (phthartos, “mortal, corruptible, subject to decay”).
  45. Romans 1:23 sn Possibly an allusion to Ps 106:19-20.
  46. Romans 1:24 sn Possibly an allusion to Ps 81:12.
  47. Romans 1:24 tn Or “God delivered them up to the desires of their hearts for impurity.” It is possible that a technical, legal idiom is used here; if so, it would describe God delivering sinners up to a custodian for punishment (see R. Jewett, Romans [Hermeneia], 166-67). In this instance, then, sinners would be given over to their own desires for the express purpose of working more impurity.
  48. Romans 1:24 tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesthai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.
  49. Romans 1:24 tn Grk “among them.”
  50. Romans 1:25 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  51. Romans 1:25 tn Grk “the lie.”
  52. Romans 1:25 tn Or “creature, created things.”
  53. Romans 1:26 tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (chrēsis) has the force of “sexual relations” here (L&N 23.65).
  54. Romans 1:27 tn Grk “likewise so also the males abandoning the natural function of the female.”
  55. Romans 1:27 tn Grk “burned with intense desire” (L&N 25.16).
  56. Romans 1:27 tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  57. Romans 1:28 tn Grk “and just as they did not approve to have God in knowledge.”
  58. Romans 1:28 tn Grk “the things that are improper.”
  59. Romans 1:29 tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  60. Romans 1:29 tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  61. Romans 1:31 tn Or “promise-breakers.”
  62. Romans 1:32 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  63. Romans 1:32 tn Grk “are worthy of death.”
  64. Romans 1:32 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
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Romans 1
New American Bible (Revised Edition)

I. Address

Chapter 1

Greeting.[a] 1 Paul, a slave of Christ Jesus,[b] called to be an apostle and set apart for the gospel of God,(A) 2 which he promised previously through his prophets in the holy scriptures,(B) 3 [c]the gospel about his Son, descended from David according to the flesh,(C) 4 but established as Son of God in power according to the spirit of holiness through resurrection from the dead, Jesus Christ our Lord.(D) 5 [d]Through him we have received the grace of apostleship, to bring about the obedience of faith, for the sake of his name, among all the Gentiles,(E) 6 among whom are you also, who are called to belong to Jesus Christ;(F) 7 to all the beloved of God in Rome, called to be holy.[e] Grace to you and peace from God our Father and the Lord Jesus Christ.(G)

Thanksgiving. 8 First, I give thanks[f] to my God through Jesus Christ for all of you, because your faith is heralded throughout the world.(H) 9 God is my witness, whom I serve with my spirit in proclaiming the gospel of his Son, that I remember you constantly,(I) 10 [g]always asking in my prayers that somehow by God’s will I may at last find my way clear to come to you.(J) 11 For I long to see you, that I may share with you some spiritual gift so that you may be strengthened,(K) 12 that is, that you and I may be mutually encouraged by one another’s faith, yours and mine. 13 I do not want you to be unaware, brothers,[h] that I often planned to come to you, though I was prevented until now, that I might harvest some fruit among you, too, as among the rest of the Gentiles.(L) 14 To Greeks[i] and non-Greeks alike, to the wise and the ignorant, I am under obligation; 15 that is why I am eager to preach the gospel also to you in Rome.(M)

II. Humanity Lost Without the Gospel

God’s Power for Salvation.[j] 16 For I am not ashamed of the gospel. It is the power of God for the salvation of everyone who believes: for Jew first, and then Greek.(N) 17 For in it is revealed the righteousness of God from faith to faith;[k] as it is written, “The one who is righteous by faith will live.”(O)

Punishment of Idolaters. 18 [l]The wrath[m] of God[n] is indeed being revealed from heaven against every impiety and wickedness(P) of those who suppress the truth by their wickedness. 19 For what can be known about God is evident to them, because God made it evident to them.(Q) 20 Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made.(R) As a result, they have no excuse; 21 for although they knew God they did not accord him glory as God or give him thanks. Instead, they became vain in their reasoning, and their senseless minds were darkened.(S) 22 While claiming to be wise,(T) they became fools 23 and exchanged the glory of the immortal God for the likeness of an image of mortal man or of birds or of four-legged animals or of snakes.(U)

24 Therefore, God handed them over to impurity through the lusts of their hearts[o] for the mutual degradation of their bodies.(V) 25 They exchanged the truth of God for a lie and revered and worshiped the creature rather than the creator, who is blessed forever. Amen.(W) 26 Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural, 27 and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity.(X) 28 And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper. 29 (Y)They are filled with every form of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips 30 and scandalmongers and they hate God. They are insolent, haughty, boastful, ingenious in their wickedness, and rebellious toward their parents. 31 They are senseless, faithless, heartless, ruthless. 32 Although they know the just decree of God that all who practice such things deserve death, they not only do them but give approval to those who practice them.(Z)

Footnotes

  1. 1:1–7 In Paul’s letters the greeting or praescriptio follows a standard form, though with variations. It is based upon the common Greco-Roman epistolary practice, but with the addition of Semitic and specifically Christian elements. The three basic components are: name of sender; name of addressee; greeting. In identifying himself, Paul often adds phrases to describe his apostolic mission; this element is more developed in Romans than in any other letter. Elsewhere he associates co-workers with himself in the greeting: Sosthenes (1 Corinthians), Timothy (2 Corinthians; Philippians; Philemon) Silvanus (1 Thessalonians—2 Thessalonians). The standard secular greeting was the infinitive chairein, “greetings.” Paul uses instead the similar-sounding charis, “grace,” together with the Semitic greeting šālôm (Greek eirēnē), “peace.” These gifts, foreshadowed in God’s dealings with Israel (see Nm 6:24–26), have been poured out abundantly in Christ, and Paul wishes them to his readers. In Romans the Pauline praescriptio is expanded and expressed in a formal tone; it emphasizes Paul’s office as apostle to the Gentiles. Rom 1:3–4 stress the gospel or kerygma, Rom 1:2 the fulfillment of God’s promise, and Rom 1:1, 5 Paul’s office. On his call, see Gal 1:15–16; 1 Cor 9:1; 15:8–10; Acts 9:1–22; 22:3–16; 26:4–18.
  2. 1:1 Slave of Christ Jesus: Paul applies the term slave to himself in order to express his undivided allegiance to the Lord of the church, the Master of all, including slaves and masters. “No one can serve (i.e., be a slave to) two masters,” said Jesus (Mt 6:24). It is this aspect of the slave-master relationship rather than its degrading implications that Paul emphasizes when he discusses Christian commitment.
  3. 1:3–4 Paul here cites an early confession that proclaims Jesus’ sonship as messianic descendant of David (cf. Mt 22:42; 2 Tm 2:8; Rev 22:16) and as Son of God by the resurrection. As “life-giving spirit” (1 Cor 15:45), Jesus Christ is able to communicate the Spirit to those who believe in him.
  4. 1:5 Paul recalls his apostolic office, implying that the Romans know something of his history. The obedience of faith: as Paul will show at length in chaps. 6–8 and 12–15, faith in God’s justifying action in Jesus Christ relates one to God’s gift of the new life that is made possible through the death and resurrection of Jesus Christ and the activity of the holy Spirit (see especially Rom 8:1–11).
  5. 1:7 Called to be holy: Paul often refers to Christians as “the holy ones” or “the saints.” The Israelite community was called a “holy assembly” because they had been separated for the worship and service of the Lord (see Lv 11:44; 23:1–44). The Christian community regarded its members as sanctified by baptism (Rom 6:22; 15:16; 1 Cor 6:11; Eph 5:26–27). Christians are called to holiness (1 Cor 1:2; 1 Thes 4:7), that is, they are called to make their lives conform to the gift they have already received.
  6. 1:8 In Greco-Roman letters, the greeting was customarily followed by a prayer. The Pauline letters usually include this element (except Galatians and 1 Timothy, 2 Timothy) expressed in Christian thanksgiving formulas and usually stating the principal theme of the letter. In 2 Corinthians the thanksgiving becomes a blessing, and in Ephesians it is preceded by a lengthy blessing. Sometimes the thanksgiving is blended into the body of the letter, especially in 1 Thessalonians. In Romans it is stated briefly.
  7. 1:10–12 Paul lays the groundwork for his more detailed statement in Rom 15:22–24 about his projected visit to Rome.
  8. 1:13 Brothers is idiomatic for all Paul’s “kin in Christ,” all those who believe in the gospel; it includes women as well as men (cf. Rom 4:3).
  9. 1:14 Greeks and non-Greeks: literally, “Greeks and barbarians.” As a result of Alexander’s conquests, Greek became the standard international language of the Mediterranean world. Greeks in Paul’s statement therefore means people who know Greek or who have been influenced by Greek culture. Non-Greeks were people whose cultures remained substantially unaffected by Greek influences. Greeks called such people “barbarians” (cf. Acts 28:2), meaning people whose speech was foreign. Roman citizens would scarcely classify themselves as such, and Nero, who was reigning when Paul wrote this letter, prided himself on his admiration for Greek culture. Under obligation: Paul will expand on the theme of obligation in Rom 13:8; 15:1, 27.
  10. 1:16–17 The principal theme of the letter is salvation through faith. I am not ashamed of the gospel: Paul is not ashamed to proclaim the gospel, despite the criticism that Jews and Gentiles leveled against the proclamation of the crucified savior; cf. 1 Cor 1:23–24. Paul affirms, however, that it is precisely through the crucifixion and resurrection of Jesus that God’s saving will and power become manifest. Jew first (cf. Rom 2:9–10) means that Jews especially, in view of the example of Abraham (Rom 4), ought to be the leaders in the response of faith.
  11. 1:17 In it is revealed the righteousness of God from faith to faith: the gospel centers in Jesus Christ, in whom God’s saving presence and righteousness in history have been made known. Faith is affirmation of the basic purpose and meaning of the Old Testament as proclamation of divine promise (Rom 1:2; 4:13) and exposure of the inability of humanity to effect its salvation even through covenant law. Faith is the gift of the holy Spirit and denotes acceptance of salvation as God’s righteousness, that is, God’s gift of a renewed relationship in forgiveness and power for a new life. Faith is response to God’s total claim on people and their destiny. The one who is righteous by faith will live: see note on Hb 2:4.
  12. 1:18–3:20 Paul aims to show that all humanity is in a desperate plight and requires God’s special intervention if it is to be saved.
  13. 1:18–32 In this passage Paul uses themes and rhetoric common in Jewish-Hellenistic mission proclamation (cf. Wis 13:1–14:31) to indict especially the non-Jewish world. The close association of idolatry and immorality is basic, but the generalization needs in all fairness to be balanced against the fact that non-Jewish Christian society on many levels displayed moral attitudes and performance whose quality would challenge much of contemporary Christian culture. Romans themselves expressed abhorrence over devotion accorded to animals in Egypt. Paul’s main point is that the wrath of God does not await the end of the world but goes into action at each present moment in humanity’s history when misdirected piety serves as a facade for self-interest.
  14. 1:18 The wrath of God: God’s reaction to human sinfulness, an Old Testament phrase that expresses the irreconcilable opposition between God and evil (see Is 9:11, 16, 18, 20; 10:4; 30:27). It is not contrary to God’s universal love for his creatures, but condemns Israel’s turning aside from the covenant obligations. Hosea depicts Yahweh as suffering intensely at the thought of having to punish Israel (Hos 11:8–9). God’s wrath was to be poured forth especially on the “Day of Yahweh” and thus took on an eschatological connotation (see Zep 1:15).
  15. 1:24 In order to expose the depth of humanity’s rebellion against the Creator, God handed them over to impurity through the lusts of their hearts. Instead of curbing people’s evil interests, God abandoned them to self-indulgence, thereby removing the facade of apparent conformity to the divine will. Subsequently Paul will show that the Mosaic law produces the same effect; cf. Rom 5:20; 7:13–24. The divine judgment expressed here is related to the theme of hardness of heart described in Rom 9:17–18.
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Romans 1
New International Version

1 Paul, a servant of Christ Jesus, called to be an apostle(A) and set apart(B) for the gospel of God(C)— 2 the gospel he promised beforehand(D) through his prophets(E) in the Holy Scriptures(F) 3 regarding his Son, who as to his earthly life[a](G) was a descendant of David,(H) 4 and who through the Spirit of holiness was appointed the Son of God in power[b](I) by his resurrection from the dead:(J) Jesus Christ our Lord.(K) 5 Through him we received grace(L) and apostleship to call all the Gentiles(M) to the obedience that comes from[c] faith(N) for his name’s sake. 6 And you also are among those Gentiles who are called to belong to Jesus Christ.(O)

7 To all in Rome who are loved by God(P) and called to be his holy people:(Q)

Grace and peace to you from God our Father and from the Lord Jesus Christ.(R)

Paul’s Longing to Visit Rome

8 First, I thank my God through Jesus Christ for all of you,(S) because your faith is being reported all over the world.(T) 9 God, whom I serve(U) in my spirit in preaching the gospel of his Son, is my witness(V) how constantly I remember you 10 in my prayers at all times;(W) and I pray that now at last by God’s will(X) the way may be opened for me to come to you.(Y)

11 I long to see you(Z) so that I may impart to you some spiritual gift(AA) to make you strong— 12 that is, that you and I may be mutually encouraged by each other’s faith. 13 I do not want you to be unaware,(AB) brothers and sisters,[d](AC) that I planned many times to come to you (but have been prevented from doing so until now)(AD) in order that I might have a harvest among you, just as I have had among the other Gentiles.

14 I am obligated(AE) both to Greeks and non-Greeks, both to the wise and the foolish. 15 That is why I am so eager to preach the gospel also to you who are in Rome.(AF)

16 For I am not ashamed of the gospel,(AG) because it is the power of God(AH) that brings salvation to everyone who believes:(AI) first to the Jew,(AJ) then to the Gentile.(AK) 17 For in the gospel the righteousness of God is revealed(AL)—a righteousness that is by faith(AM) from first to last,[e] just as it is written: “The righteous will live by faith.”[f](AN)

God’s Wrath Against Sinful Humanity

18 The wrath of God(AO) is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, 19 since what may be known about God is plain to them, because God has made it plain to them.(AP) 20 For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made,(AQ) so that people are without excuse.(AR)

21 For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened.(AS) 22 Although they claimed to be wise, they became fools(AT) 23 and exchanged the glory of the immortal God for images(AU) made to look like a mortal human being and birds and animals and reptiles.

24 Therefore God gave them over(AV) in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another.(AW) 25 They exchanged the truth about God for a lie,(AX) and worshiped and served created things(AY) rather than the Creator—who is forever praised.(AZ) Amen.(BA)

26 Because of this, God gave them over(BB) to shameful lusts.(BC) Even their women exchanged natural sexual relations for unnatural ones.(BD) 27 In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error.(BE)

28 Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over(BF) to a depraved mind, so that they do what ought not to be done. 29 They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips,(BG) 30 slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents;(BH) 31 they have no understanding, no fidelity, no love,(BI) no mercy. 32 Although they know God’s righteous decree that those who do such things deserve death,(BJ) they not only continue to do these very things but also approve(BK) of those who practice them.

Footnotes

  1. Romans 1:3 Or who according to the flesh
  2. Romans 1:4 Or was declared with power to be the Son of God
  3. Romans 1:5 Or that is
  4. Romans 1:13 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in 7:1, 4; 8:12, 29; 10:1; 11:25; 12:1; 15:14, 30; 16:14, 17.
  5. Romans 1:17 Or is from faith to faith
  6. Romans 1:17 Hab. 2:4
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Romans 1
King James Version

1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

2 (Which he had promised afore by his prophets in the holy scriptures,)

3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

6 Among whom are ye also the called of Jesus Christ:

7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

12 That is, that I may be comforted together with you by the mutual faith both of you and me.

13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.

20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

22 Professing themselves to be wise, they became fools,

23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

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