Rom 1:32, 6:16, 7:5, 10, 13, 24, 8:2, 6, 13 | Barnes | STEP | Verse 32. Who knowing . That the Gentiles had a moral sense, or were capable of knowing the will of God in this case, is clear from . The means which they had of arriving at the knowledge of God were, their own reason, their conscience, and an observation of the effects of depravity. The judgment of God . The word judgment here denotes the declared sentiment of God, that such things deserved death. It does not mean his inflictions , or his statutes or precepts ; but it means that God thought or judged that they which did such things ought to die. As they were aware of this, it showed their guilt in still persevering in the face of his Judgments, and his solemn purpose to inflict punishment. Are worthy of death . The word death , in the Scriptures, is often used to denote punishment. But it does not mean here that these deserved capital punishment from the civil magistrate, but that they knew they were evil, and offensive to God, and deserving of punishment from his hand. See . Have pleasure ,etc. They delight in those who commit sin; and hence encourage them in it, and excite them to it. This was a grievous aggravation of the offence. It greatly heightens guilt when we excite others to do it, and seduce them from the ways of innocence. That this was the case with the heathen there can be no doubt. Men do not commit sin often alone. They need the countenance of others. They "join hand in hand," and become confederate in iniquity. All social sins are of this class; and most of those which the apostle mentioned were sins of this character. If this revolting and melancholy picture of the pagan world was a true representation, then it was clear that there was need of some other plan of religion. And that it was true has already in part been seen. In the conclusion of this chapter we may make a few additional observations. 1. The charges which the apostle makes here were evidently those which were well known, he does not even appeal to their writings, as he does on some other occasions, for proof. Comp. . So well known were they, that there was no need of proof. A writer would not advance charges in this manner unless he was confident that they were well-founded, and could not be denied. 2. They are abundantly sustained by the heathen writers themselves. This we have in part seen. In addition we may adduce the testimony of two Roman writers respecting the state of things at Rome in the time of the apostle. Livy says of the age of Augustus, in some respects the brightest period of the Roman history, "Rome has increased by her virtues until now, when we can neither bear our vices nor their remedy ." (Preface to his History.) Seneca, one of the purest moralists of Rome, who died A. D. 65, says of his own time, "All is full of criminality and vice; indeed much more of these is committed than can be remedied by force. A monstrous contest of abandoned wickedness is carried on. The lust of sin increases daily; and shame is daily more and more extinguished. Discarding respect for all that is good and sacred, lust rushes on wherever it will. Vice no longer hides itself. It stalks forth before all eyes. So public has abandoned wickedness become, and so openly does it flame up in the minds of all, that innocence is no longer seldom , but has wholly ceased to exist," Seneca de Ira, ii. 8. Further authorities of this kind could be easily given, but these will show that the apostle Paul did not speak at random when he charged them with these enormous crimes. 3. If this was the state of things, then it was clear that there was need of another plan of saving men. It will be remembered that, in these charges, the apostle speaks of the most enlightened and refined nations of antiquity; and especially that he speaks of the Romans at the very height of their power, intelligence, and splendor. The experiment, whether man could save himself by his own works, had been fairly made. After all that their greatest philosophers could do, this was the result, and it is clear that there was need of some better plan than this. More profound and laborious philosophers than had arisen, the pagan world could not hope to see; more refinement and civilization than then existed, the world could not expect to behold under heathenism. At this time, when the experiment had been made for four thousand years, and when the inefficacy of all human means, even under the most favourable circumstances, to reform mankind, had been tried, the gospel was preached to men. It disclosed another plan; and its effects were seen at once throughout the most abandoned states and cities of the ancient world. 4. If this was the state of things in the ancient heathen world, the same may be expected to be the state of heathenism still. And it is so. The account given here of ancient heathens would apply substantially still to the pagan world. The same things have been again and again witnessed in China, and Hindoostan, and Africa, the Sandwich Islands, and in aboriginal America. It would be easy to multiply proofs almost without end of this; and to this day the heathen world is exhibiting substantially the same characteristics that it was in the time of Paul. 5. There was need of some better religion than the pagan. After all that infidels and deists have said of the sufficiency of natural religion, yet here is the sad result. This shows what man can do, and these facts will demonstrate for ever that there was need of some other religion than that furnished by the light of nature. 6. The account in this chapter shows the propriety of missionary exertions. So Paul judged; and so we should judge still. If this be the state of the world, and if Christianity, as all Christians believe, contains the remedy for all these evils, then it is wisdom and benevolence to send it to them. And it is not wisdom or benevolence to withhold it from them. Believing as they do, Christians are bound to send the gospel to the heathen world. It is on this principle that modern missions to the heathen are established; and if the toils of the apostles were demanded to spread the gospel, then are the labours of Christians now. If it was right, and wise, and proper for them to go to other lands to proclaim "the unsearchable riches of Christ," then it is equally proper and wise to do it now. If there was danger that the heathen world then would perish without the gospel, there is equal danger that the heathen world will perish now. 7. If it should be said that many of these things are practised now in nations which are called Christian , and that therefore the charge of the apostle, that this was the effect of heathenism, could not be well-founded, we may reply, (1.) that this is true, too true. But this very fact shows the deep and dreadful depravity of human nature. If such things exist in lands that have a revelation , what must have been the state of those countries that had none of its restraints and influences? But (2.) these things do not exist where religion exerts its influence. They are not in the bosom of the Christian church. They are not practised by Christians. And the effect of the Christian religion, so far as it has influence, is to call off men from such vices, and to make them holy and pure in their life. Let religion exert its full influence on any nominally Christian nation, and these things would cease. Let it send its influence into other lands, and the world, the now polluted world, would become pure before God. (1) "have pleasure" or, "consent with them"

Romans 1:32

Verse 32. Who knowing. That the Gentiles had a moral sense, or were capable of knowing the will of God in this case, is clear from Rom 2:14,15. The means which they had of arriving at the knowledge of God were, their own reason, their conscience, and an observation of the effects of depravity.

The judgment of God. The word judgment here denotes the declared sentiment of God, that such things deserved death. It does not mean his inflictions, or his statutes or precepts; but it means that God thought or judged that they which did such things ought to die. As they were aware of this, it showed their guilt in still persevering in the face of his Judgments, and his solemn purpose to inflict punishment.

Are worthy of death. The word death, in the Scriptures, is often used to denote punishment. But it does not mean here that these deserved capital punishment from the civil magistrate, but that they knew they were evil, and offensive to God, and deserving of punishment from his hand. See Jn 8:51, Rom 5:12-19.

Have pleasure,etc. They delight in those who commit sin; and hence encourage them in it, and excite them to it. This was a grievous aggravation of the offence. It greatly heightens guilt when we excite others to do it, and seduce them from the ways of innocence. That this was the case with the heathen there can be no doubt. Men do not commit sin often alone. They need the countenance of others. They "join hand in hand," and become confederate in iniquity. All social sins are of this class; and most of those which the apostle mentioned were sins of this character.

If this revolting and melancholy picture of the pagan world was a true representation, then it was clear that there was need of some other plan of religion. And that it was true has already in part been seen. In the conclusion of this chapter we may make a few additional observations.

1. The charges which the apostle makes here were evidently those which were well known, he does not even appeal to their writings, as he does on some other occasions, for proof. Comp. Tit 1:12. So well known were they, that there was no need of proof. A writer would not advance charges in this manner unless he was confident that they were well-founded, and could not be denied.

2. They are abundantly sustained by the heathen writers themselves. This we have in part seen. In addition we may adduce the testimony of two Roman writers respecting the state of things at Rome in the time of the apostle. Livy says of the age of Augustus, in some respects the brightest period of the Roman history, "Rome has increased by her virtues until now, when we can neither bear our vices nor their remedy." (Preface to his History.) Seneca, one of the purest moralists of Rome, who died A. D. 65, says of his own time, "All is full of criminality and vice; indeed much more of these is committed than can be remedied by force. A monstrous contest of abandoned wickedness is carried on. The lust of sin increases daily; and shame is daily more and more extinguished. Discarding respect for all that is good and sacred, lust rushes on wherever it will. Vice no longer hides itself. It stalks forth before all eyes. So public has abandoned wickedness become, and so openly does it flame up in the minds of all, that innocence is no longer seldom, but has wholly ceased to exist," Seneca de Ira, ii. 8. Further authorities of this kind could be easily given, but these will show that the apostle Paul did not speak at random when he charged them with these enormous crimes.

3. If this was the state of things, then it was clear that there was need of another plan of saving men. It will be remembered that, in these charges, the apostle speaks of the most enlightened and refined nations of antiquity; and especially that he speaks of the Romans at the very height of their power, intelligence, and splendor. The experiment, whether man could save himself by his own works, had been fairly made. After all that their greatest philosophers could do, this was the result, and it is clear that there was need of some better plan than this. More profound and laborious philosophers than had arisen, the pagan world could not hope to see; more refinement and civilization than then existed, the world could not expect to behold under heathenism. At this time, when the experiment had been made for four thousand years, and when the inefficacy of all human means, even under the most favourable circumstances, to reform mankind, had been tried, the gospel was preached to men. It disclosed another plan; and its effects were seen at once throughout the most abandoned states and cities of the ancient world.

4. If this was the state of things in the ancient heathen world, the same may be expected to be the state of heathenism still. And it is so. The account given here of ancient heathens would apply substantially still to the pagan world. The same things have been again and again witnessed in China, and Hindoostan, and Africa, the Sandwich Islands, and in aboriginal America. It would be easy to multiply proofs almost without end of this; and to this day the heathen world is exhibiting substantially the same characteristics that it was in the time of Paul.

5. There was need of some better religion than the pagan. After all that infidels and deists have said of the sufficiency of natural religion, yet here is the sad result. This shows what man can do, and these facts will demonstrate for ever that there was need of some other religion than that furnished by the light of nature.

6. The account in this chapter shows the propriety of missionary exertions. So Paul judged; and so we should judge still. If this be the state of the world, and if Christianity, as all Christians believe, contains the remedy for all these evils, then it is wisdom and benevolence to send it to them. And it is not wisdom or benevolence to withhold it from them. Believing as they do, Christians are bound to send the gospel to the heathen world. It is on this principle that modern missions to the heathen are established; and if the toils of the apostles were demanded to spread the gospel, then are the labours of Christians now. If it was right, and wise, and proper for them to go to other lands to proclaim "the unsearchable riches of Christ," then it is equally proper and wise to do it now. If there was danger that the heathen world then would perish without the gospel, there is equal danger that the heathen world will perish now.

7. If it should be said that many of these things are practised now in nations which are called Christian, and that therefore the charge of the apostle, that this was the effect of heathenism, could not be well-founded, we may reply,

(1.) that this is true, too true. But this very fact shows the deep and dreadful depravity of human nature. If such things exist in lands that have a revelation, what must have been the state of those countries that had none of its restraints and influences? But

(2.) these things do not exist where religion exerts its influence. They are not in the bosom of the Christian church. They are not practised by Christians. And the effect of the Christian religion, so far as it has influence, is to call off men from such vices, and to make them holy and pure in their life. Let religion exert its full influence on any nominally Christian nation, and these things would cease. Let it send its influence into other lands, and the world, the now polluted world, would become pure before God.

(1) "have pleasure" or, "consent with them"

Romans 6:16

Verse 16. Know ye not, etc. The objection noticed in Rom 6:15 the apostle answers by a reference to the known laws of servitude or slavery, (Rom 6:16-20,) and by showing that Christians, who had been the slaves of sin, have now become the servants of righteousness, and were therefore bound by the proper laws of servitude to obey their new master; as if he had said, "I assume that you know; you are acquainted with the laws of servitude; you know what is required in such cases." This would be known to all who had been either masters or slaves, or who had observed the usual laws and obligations of servitude.

To whom ye yield yourselves. To whom ye give up yourselves for servitude or obedience. The apostle here refers to voluntary servitude; but where this existed, the power of the master over the time and services of the servant was absolute. The argument of the apostle is, that Christians had become the voluntary servants of God, and were therefore bound to obey him entirely. Servitude among the ancients, whether voluntary or involuntary, was rigid, and gave the master an absolute right over his slave, Lk 17:9, Jn 8:34, 15:15.

To obey. To be obedient; or for the purpose of obeying his commands.

To whom ye obey. To whom ye come under subjection. That is, you are bound to obey his requirements.

Whether of sin. The general law of servitude the apostle now applies to the case before him. If men became the servants of sin, if they gave themselves to its indulgence, they would obey it, let the consequences be what they might. Even with death, and ruin, and condemnation before them, they would obey sin. They give indulgence to their evil passions and desires, and follow them as obedient servants, even if they lead them down to hell. Whatever be the consequences of sin, yet he who yields to it must abide by them, even if it leads him down to death and eternal woe.

Or of obedience, etc. The same law exists in regard to holiness or obedience. The man who becomes the servant of holiness will feel himself bound by the law of servitude to obey, and to pursue it to its regular consequences.

Unto righteousness. Unto justification; that is, unto eternal life. The expression stands contrasted with "death," and doubtless means that he who thus becomes the voluntary servant of holiness will feel himself bound to obey it, unto complete and eternal justification and life. Comp. Rom 6:21,22. The argument is drawn from what the Christian would feel of the nature of obligation. He would obey him to whom he had devoted himself.

(y) "whom ye yield" Jn 8:34, 2Pet 2:19

Romans 7:5

Verse 5. For when, etc. The illustration in this verse and the following is designed to show more at length the effect of the law, whenever and wherever applied; whether ill a state of nature or of grace. It was always the same. It was the occasion of agitation and conflict in a man's own mind. This was true when a sinner was under conviction; and it was true when a man was a Christian. In all circumstances where the law was applied to the corrupt mind of man, it produced this agitation and conflict. Even in the Christian's mind it produced this agitation, Rom 7:14-24, as it had done and would do in the mind of a sinner under conviction, Rom 7:7-12 and consequently there was no hope of release but in the delivering and sanctifying power of the gospel, Rom 7:25, 8:1-3.

In the flesh. Unconverted; subject to the controlling passions and propensities of a corrupt nature. Comp. Rom 7:8,9. The connexion shows that this must be the meaning here, and the design of this illustration is to show the effect of the law before a man is converted, Rom 7:5-12. This is the obvious meaning, and all the laws of interpretation require us so to understand it.

The motions of sins. (ταπαθηματα). This translation is unhappy. The expression "motions of sins" conveys no idea. The original means simply the passions, the evil affections, the corrupt desires. See the margin. The expression, passions of sins, is a Hebraism, meaning sinful passions, and refers here to the corrupt propensities and inclinations of the unrenewed heart.

Which were by the law. Not that they were originated or created by the law; for a law does not originate evil propensities, and a holy law would not cause sinful passions; but they were excited, called up, inflamed by tile law, which forbids their indulgence.

Did work in our members. In our body; that is, in us. Those sinful propensities made use of our members as instruments to secure gratification. Rom 6:12,13. Comp. Rom 7:23.

To bring forth fruit unto death. To produce crime, agitation, conflict, distress, and to lead to death. We were brought under the dominion of death; and the consequence of the indulgence of those passions would be fatal. Comp. Rom 6:21.

(m) "in the flesh" Rom 8:8,9 (1) "motions" or, "passions" (n) "bring forth fruit unto death" Rom 6:21

Romans 7:10

Verse 10. And the commandment. The law to which he had referred before.

Which was ordained to life. Which was intended to produce life, or happiness. Life here stands opposed to death, and means felicity, peace, eternal bliss. Jn 3:36. When the apostle says that it was ordained to life, he probably has reference to the numerous passages in the Old Testament which speak of the law in this manner. Lev 18:5, "Ye shall keep my statutes and my judgments; which if a man do, he shall live in them," Eze 20:11 Eze 20:11,13,21, 18:9,21. The meaning of these passages, in connexion with this declaration of Paul, may be thus expressed:

(1.) The law is good; it has no evil, and is itself fitted to produce no evil.

(2.) If man was pure, and it was obeyed perfectly, it would produce life and happiness only. On those who have obeyed it in heaven, it has produced only happiness.

(3.) For this it was ordained; it is adapted to it; and when perfectly obeyed, it produces no other effect. But,

(4.) man is a sinner; he has not obeyed it; and in such a case the law threatens woe. It crosses the inclination of man; and instead of producing peace and life, as it would on a being perfectly holy, it produces only woe and crime. The law of a parent may be good, and may be appointed to promote the happiness of his children; it may be admirably fitted to it if all were obedient; yet in the family there may be one obstinate, self-willed, and stubborn child, resolved to indulge his evil passions, and the results to him would be woe and despair. The commandment, which was ordained for the good of the family, and which would be adapted to promote their welfare, he alone, of all the number, would find to be unto death.

I found. It was to me. It produced this effect.

Unto death. Producing aggravated guilt and condemnation, Rom 7:9.

(q) "ordained to life" Eze 20:11

Romans 7:13

Verse 13. Was then that which is good, etc. This is another objection, which the apostle proceeds to answer. The objection is this: "Can it be possible that that which is admitted to be good and pure, should be changed into evil? Can that which tends to life, be made death to a man?" In answer to this, the apostle repeats that the fault was not in the law, but was in himself, and in his sinful propensities.

Made death. Rom 7:8,10.

God forbid. Rom 3:4.

But sin. This is a personification of sin as in Rom 7:8.

That it might appear sin. That it might develope its true nature, and no longer be dormant in the mind. The law of God is often applied to a man's conscience, that he may see how deep and desperate is his depravity. No man knows his own heart until the law thus crosses his path, and shows him what he is.

By the commandment. Rom 7:8.

Might become exeeedingly sinful. In the original this is a very strong expression, and is one of those used by Paul to express strong emphasis, or intensity, καθυπερβολην. By hyperboles. In an extensive degree; to the utmost possible extent, 1Cor 12:31, 2Cor 1:8, 4:7, 12:7, Gal 1:13. The phrase occurs in each of these places. The sense here is, that by the giving of the command, and its application to the mind, sin was completely developed; it was excited, inflamed, aggravated, and showed to be excessively malignant and deadly. It was not a dormant, slumbering principle; but it was awfully opposed to God and his law. Calvin has well expressed the sense: "It was proper that the enormity of sin should be revealed by the law; because unless sin should break forth by some dreadful and enormous excess, (as they say,) it would not be known to be sin. This excess exhibits itself the more violently, while it turns life into death." The sentiment of the whole is, that the tendency of the law is to excite the dormant sin of the bosom into active existence, and to reveal its true nature. It is desirable that that should be done; and as that is all that the law accomplishes, it is not adapted to sanctify the soul. To show that this was the design of the apostle, it is desirable that sin should be thus seen in its true nature, because

(1.) man should be acquainted with his true character. He should not deceive himself.

(2.) Because it is one part of God's plan to develope the secret feelings of the heart, and to show to all creatures what they are.

(3.) Because only by knowing this will the sinner be induced to take a remedy, and strive to be saved. God often thus suffers men to plunge into sin; to act out their nature, that they may see themselves, and be alarmed at the consequences of their own crimes.

Romans 7:24

Verse 24. O wretched man that I am! The feeling implied by this lamentation is the result of this painful conflict; and this frequent subjection to sinful propensities. The effect of this conflict is

(1.) to produce pain and distress, it is often an agonizing struggle between good and evil; a struggle which annoys the peace, and renders life wretched.

(2.) It tends to produce humility. It is humbling to man to be thus under the influence of evil passions. It is degrading to his nature; a stain on his glory; and it tends to bring him into the dust, that he is under the control of such propensities, and so often gives indulgence to them. In such circumstances, the mind is overwhelmed with wretchedness, and instinctively sighs for relief. Can the law aid? Can man aid? Can any native strength of conscience or of reason aid? In vain all these are tried, and the Christian then calmly and thankfully acquiesces in the consolations of the apostle, that aid can be obtained only through Jesus Christ.

Who shall deliver me. Who shall rescue me; the condition of a mind in deep distress, and conscious of its own weakness, and looking for aid.

The body of this death. Marg. This body of death. The word body here is probably used as equivalent to flesh, denoting the corrupt and evil propensities on the soul. Rom 7:18. It is thus used to denote the law of sin in the members, as being that with which the apostle was struggling, and from which he desired to be delivered. The expression "body of this death" is a Hebraism, denoting a body deadly in its tendency; and the whole expression may mean the corrupt principles of man; the carnal, evil affections that lead to death or to condemnation. The expression is one of vast strength, and strongly characteristic of the apostle Paul. It indicates,

(1.) that it was near him, attending him, and was distressing in its nature.

(2.) An earnest wish to be delivered from it. Some have supposed that he refers to a custom practised by ancient tyrants, of binding a dead body to a captive as a punishment, and compelling him to drag the cumbersome and offensive burden with him wherever he went. I do not see any evidence that the apostle had this in view. But such a fact may be used as a striking and perhaps not improper illustration of the meaning of the apostle here. No strength of words could express deeper feeling; none more feelingly indicate the necessity of the grace of God to accomplish that to which the unaided human powers are incompetent.

(a) "O wretched" Ps 38:2,10, 77:3-9 (1) "the body" or, "this body of death"

Romans 8:2

Verse 2. For the law. The word law here means that rule, command, or influence which "the Spirit of life" produces. That exerts a control which is here called a law, for a law often means anything by which we are ruled or governed. Rom 7:21, Rom 7:23.

Of the Spirit. I see no reason to doubt here that this refers to the Holy Spirit. Evidently, at the close of Rom 8:1, the word has this reference. The phrase "the Spirit of life" then means the Holy Spirit producing or giving life; i.e. giving peace, joy, activity, salvation; in opposition to the law, spoken of in chapter 7, that produced death and condemnation.

In Christ Jesus. Under the Christian religion: or sent by Christ to apply his work to men, Jn 16:7-14. The Spirit is sent by Christ; his influence is a part of the Christian scheme; and his power accomplishes that which the law could not do.

Hath made me free. That is, has delivered me from the predominating influence and control of sin. He cannot mean that he was perfect, for the whole tenor of his reasoning is opposed to that. But the design, the tendency, and the spirit of the gospel was to produce this freedom from what the law could not deliver; and he was now brought under the general power of this scheme. In the former state he was under a most bitter and galling bondage, Rom 7:7-11. Now he was brought under the influence of a scheme which contemplated freedom, and which produced it.

The law of sin and death. The controlling influence of sin, leading to death and condemnation, Rom 7:5-11.

(f) "life in Christ" 2Cor 3:6. (g) "free from the law" Gal 2:19, 5:1.

Romans 8:6

Verse 6. For to be carnally minded. Margin, "The minding of the flesh." The sense is, that to follow the inclinations of the flesh. or the corrupt propensities of our nature, leads to condemnation and death. The expression is one of great energy, and shows that it not only leads to death, or leads to misery, but that it is death itself; there is woe and condemnation in the very act and purpose of being supremely devoted to the corrupt passions. Its only tendency is condemnation and despair.

Is death. The penalty of transgression; condemnation and eternal ruin. Rom 5:12.

But to be spiritually minded. Margin, "The minding of the Spirit." That is, making it the object of the mind, the end and aim of the actions, to cultivate the graces of the Spirit, and to submit to his influence. To be spiritually minded is to seek those feelings and views which the Holy Spirit produces, and to follow his leadings.

Is life. This is opposed to death in Rom 8:6. It tends to life, and is in fact real life. For, to possess and cultivate the graces of the Spirit, to be led where he would guide us, is the design of our existence, and is the only path of happiness.

And peace. Rom 6:1.

(1) "For to be carnally minded", or "the minding of the flesh" (n) "but to be" Gall 6:8 (2) "spiritually minded", or "the minding of the spirit"

Romans 8:13

Verse 13. For if ye live, etc. If you live to indulge your carnal propensities, you will sink to eternal death, Rom 7:23.

Through the Spirit. By the aid of the Spirit; by cherishing and cultivating his influences. What is here required can be accomplished only by the aid of the Holy Ghost.

Do mortify. Do put to death; do destroy. Sin is mortified when its power is destroyed and it ceases to be active.

The deeds of the body. The corrupt inclinations and passions; called deeds of the body, because they are supposed to have their origin in the fleshly appetites.

Ye shall live. You shall be happy and saved. Either your sins must die, or you must. If they are suffered to live, you will die. If they are put to death, you will be saved. No man can be saved in his sins. This closes the argument of the apostle for the superiority of the gospel to the law in promoting the purity of man. By this train of reasoning, he has shown that the gospel has accomplished what the law could not do--the sanctification of the soul, the destruction of the corrupt passions of our nature, and the recovery of man to God.

(r) "do mortify" Col 3:5