The macarthur study bibl.., p.564
The MacArthur Study Bible, NKJV, page 564
1:19 is manifest in them. God has sovereignly planted evidence of His existence in the very nature of man by reason and moral law (1:20, 21, 28, 32; 2:15).
1:20 invisible attributes. This refers specifically to the two mentioned in this verse. by the things that are made. The creation delivers a clear, unmistakable message about God’s person (cf. Pss. 19:1–8; 94:9; Acts 14:15–17; 17:23–28). His eternal power. The Creator, who made all that we see around us and constantly sustains it, must be a being of awesome power. Godhead. That is, His divine nature, particularly His faithfulness (Gen. 8:21, 22), kindness, and graciousness (Acts 14:17). they are without excuse. God holds all men responsible for their refusal to acknowledge what He has shown them of Himself in His creation. Even those who have never had an opportunity to hear the gospel have received a clear witness about the existence and character of God—and have suppressed it. If a person will respond to the revelation he has, even if it is solely natural revelation, God will provide some means for that person to hear the gospel (cf. Acts 8:26–39; 10:1–48; 17:27).
1:21 knew God. Man is conscious of God’s existence, power, and divine nature through general revelation (vv. 19, 20). they did not glorify Him. Man’s chief end is to glorify God (Lev. 10:3; 1 Chr. 16:24–29; Ps. 148; Rom. 15:5, 6), and Scripture constantly demands it (Ps. 29:1, 2; 1 Cor. 10:31; Rev. 4:11). To glorify Him is to honor Him, to acknowledge His attributes, and to praise Him for His perfections (cf. Ex. 34:5–7). It is to recognize His glory and extol Him for it. Failing to give Him glory is man’s greatest affront to his Creator (Acts 12:22, 23). nor were thankful. They refused to acknowledge that every good thing they enjoyed came from God (Matt. 5:45; Acts 14:15–17; 1 Tim. 6:17; James 1:17). futile. Man’s search for meaning and purpose will produce only vain, meaningless conclusions. hearts were darkened. When man rejects the truth, the darkness of spiritual falsehood replaces it (cf. John 3:19, 20).
1:22 Professing to be wise, they became fools. Man rationalizes his sin and proves his utter foolishness by devising and believing his own philosophies about God, the universe, and himself (cf. Pss. 14:1; 53:1).
1:23 changed the glory…into an image. They substitute the worship of idols for the worship of the true God. Historians report that many ancient cultures did not originally have idols. For example, Persia (Herodotus; The Histories, 1:31), Rome (Varro in Augustine; The City of God, 4:31), even Greece and Egypt (Lucian; The Syrian Goddess, 34) had no idolatry at their founding. The fourth-century A.D. historian Eusebius reported that the oldest civilizations had no idols. The earliest biblical record of idolatry was among Abram’s family in Ur (Josh. 24:2). The first commandment forbids it (Ex. 20:3–5), and the prophets continually ridiculed those who foolishly practiced it (Is. 44:9–17; cf. 2 Kin. 17:13–16). Although the false gods which men worship do not exist, demons often impersonate them (1 Cor. 10:20).
1:24–32 This section describes the downward spiral of the wrath of abandonment (see note on v. 18) in the life of man when God abandons him. Paul shows the essence (vv. 24, 25), the expression (vv. 26, 27), and the extent (vv. 28–32) of man’s sinfulness.
1:24 God also gave them up. This is a judicial term in Gr., used for handing over a prisoner to his sentence. When men consistently abandon God, He will abandon them (cf. Judg. 10:13; 2 Chr. 15:2; 24:20; Ps. 81:11, 12; Hos. 4:17; Matt. 15:14; Acts 7:38–42; 14:16). He accomplishes this 1) indirectly and immediately, by removing His restraint and allowing their sin to run its inevitable course, and 2) directly and eventually, by specific acts of divine judgment and punishment. uncleanness. A general term often used of decaying matter, like the contents of a grave. It speaks here of sexual immorality (2 Cor. 12:21; cf. Gal. 5:19–23; Eph. 5:3; 1 Thess. 4:7), which begins in the heart and moves to the shame of the body.
1:25 the lie. A denial of God’s existence and His right to be obeyed and glorified (vv. 19–21; Is. 44:20; Jer. 13:25; cf. John 8:44).
1:26 God gave them up. See notes on vv. 18, 24. vile passions. Identified in vv. 26, 27 as homosexuality, a sin roundly condemned in Scripture (Gen. 19; Lev. 18:22; 1 Cor. 6:9–11; cf. Gal. 5:19–21; Eph. 5:3–5; 1 Tim. 1:9, 10; Jude 7). women. Rather than the normal Gr. term for women, this is a general word for female. Paul mentions women first to show the extent of debauchery under the wrath of abandonment, because in most cultures women are the last to be affected by moral collapse.
1:27 receiving in themselves the penalty. Here the law of sowing and reaping (Gal. 6:7, 8) takes effect, as Paul refers to the self-destructive nature of this sin, of which AIDS is one frightening evidence.
1:28 God gave them over. See notes on vv. 18, 24. debased. This translates a Gr. word that means “not passing the test.” It was often used to describe useless, worthless metals, discarded because they contained too much impurity. God has tested man’s minds and found them worthless and useless (cf. Jer. 6:30).
1:32 knowing. Not ignorance, but blatant rebellion (see note on 2:15).
Romans 2
2:1–16 Having demonstrated the sinfulness of the immoral pagan (1:18–32), Paul presents his case against the religious moralist—Jew or Gentile—by cataloging 6 principles that govern God’s judgment: 1) knowledge (v. 1); 2) truth (vv. 2, 3); 3) guilt (vv. 4, 5); 4) deeds (vv. 6–10); 5) impartiality (vv. 11–15); and 6) motive (v. 16).
2:1 inexcusable…you…who judge. Both Jews (Paul’s primary audience here; cf. v. 17) and moral Gentiles who think they are exempt from God’s judgment because they have not indulged in the immoral excesses described in chap. 1, are tragically mistaken. They have more knowledge than the immoral pagan (3:2; 9:4) and thus a greater accountability (cf. Heb. 10:26–29; James 3:1). condemn yourself. If someone has sufficient knowledge to judge others, he condemns himself, because he shows he has the knowledge to evaluate his own condition. practice the same things. In their condemnation of others they have excused and overlooked their own sins. Self-righteousness exists because of two deadly errors: 1) minimizing God’s moral standard usually by emphasizing externals; and 2) underestimating the depth of one’s own sinfulness (cf. Matt. 5:20–22, 27, 28; 7:1–3; 15:1–3; Luke 18:21).
2:2 according to truth. The meaning is “right.” Whatever God does is by nature right (cf. 3:4; 9:14; Pss. 9:4, 8; 96:13; 145:17; Is. 45:19).
2:3 See note on v. 1.
2:4 despise. Lit. “to think down on,” thus to underestimate someone’s or something’s value, and even to treat with contempt. goodness. This refers to “common grace,” the benefits God bestows on all men (cf. Matt. 5:45; Acts 14:15–17). forbearance. This word, which means “to hold back,” was sometimes used of a truce between warring parties. Rather than destroying every person the moment he or she sins, God graciously holds back His judgment (cf. 3:25). He saves sinners in a physical and temporal way from what they deserve (see note on 1 Tim. 4:10), to show them His saving character, that they might come to Him and receive salvation that is spiritual and eternal. longsuffering. This word indicates the duration for which God demonstrates His goodness and forbearance—for long periods of time (cf. 2 Pet. 2:5). Together these 3 words speak of God’s common grace—the way He demonstrates His grace to all mankind (cf. Job 12:10; Pss. 119:68; 145:9). repentance. The act of turning from sin to Christ for forgiveness and salvation. See notes on 2 Cor. 7:9–11.
2:5 hardness. The Eng. word “sclerosis” (as in arteriosclerosis, a hardening of the arteries) comes from this Gr. word. But here the danger is not physical, but spiritual hardness (Ezek. 36:26; Matt. 19:8; Mark 3:5; 6:52; 8:17; John 12:40; Heb. 3:8, 15; 4:7). impenitent heart. A refusal to repent (cf. v. 4) and accept God’s pardon of sin through Jesus Christ. treasuring up…wrath. To reject God’s offer of forgiveness and cling to one’s sin is to accumulate more of God’s wrath and earn a severer judgment (see notes on Heb. 10:26–30; Rev. 20:12). day of wrath and…judgment. Refers to the final judgment of wicked men that comes at the Great White Throne at the end of the Millennium (see notes on Rev. 20:11–15).
2:6–10 See notes on vv. 1–16. Although Scripture everywhere teaches that salvation is not on the basis of works (see notes on 4:1–4; Eph. 2:8), it consistently teaches that God’s judgment is always on the basis of a man’s deeds (Is. 3:10, 11; Jer. 17:10; John 5:28, 29; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7–9; cf. Rom. 14:12). Paul describes the deeds of two distinct groups: the redeemed (vv. 7, 10) and the unredeemed (vv. 8, 9). The deeds of the redeemed are not the basis of their salvation but the evidence of it. They are not perfect and are prone to sin, but there is undeniable evidence of righteousness in their lives (see notes on James 2:14–20).
2:7 eternal life. Not simply in duration, because even unbelievers will live forever (2 Thess. 1:9; Rev. 14:9–11), but also in quality (see note on John 17:3). Eternal life is a kind of life, the holy life of the eternal God given to believers.
2:8 self-seeking. This word may have originally been used to describe a hireling or mercenary; someone who does what he does for money regardless of how his actions affect others. wrath. See note on 1:18.
2:9 the Jew first. Just as the Jews were given the first opportunity to hear and respond to the gospel (1:16), they will be first to receive God’s judgment if they refuse (cf. Amos 3:2). Israel will receive severer punishment because she was given greater light and blessing (see 9:3, 4).
2:11 partiality. Lit. “to receive a face,” that is, to give consideration to someone simply because of his position, wealth, influence, popularity, or appearance. Because it is God’s nature to be just, it is impossible for Him to be anything but impartial (Acts 10:34; Gal. 2:6; Eph. 6:7, 8; Col. 3:25; 1 Pet. 1:17).
2:12 sinned without law. The Gentiles who never had the opportunity to know God’s moral law (Ex. 20:1ff.) will be judged on their disobedience in relationship to their limited knowledge (see notes on 1:19, 20). judged by the law. The Jews and many Gentiles who had access to God’s moral law will be accountable for their greater knowledge (cf. Matt. 11:20–23; Heb. 6:4–6; 10:26–31).
2:13 will be justified. See note on 3:24; cf. James 2:20–26.
2:14 by nature do…the law. Without knowing the written law of God, people in pagan society generally value and attempt to practice its most basic tenets. This is normal for cultures instinctively (see note on v. 15) to value justice, honesty, compassion, and goodness toward others, reflecting the divine law written in the heart. law to themselves. Their practice of some good deeds and their aversion to some evil ones demonstrate an innate knowledge of God’s law—a knowledge that will actually witness against them on the day of judgment.
2:15 work of the law. Probably best understood as “the same works the Mosaic law prescribes.” conscience. Lit. “with knowledge.” That instinctive sense of right and wrong that produces guilt when violated. In addition to an innate awareness of God’s law, men have a warning system that activates when they choose to ignore or disobey that law. Paul urges believers not to violate their own consciences or cause others to (13:5; 1 Cor. 8:7, 12; 10:25, 29; 2 Cor. 5:11; cf. 9:1; Acts 23:1; 24:16), because repeatedly ignoring the conscience’s warnings desensitizes it and eventually silences it (1 Tim. 4:2). See 2 Cor. 1:12; 4:2.
2:16 the day. See note on 2:5. secrets. This primarily refers to the motives that lie behind men’s actions (1 Chr. 28:9; Ps. 139:1–3; Jer. 17:10; Matt. 6:4, 6, 18; cf. Luke 8:17; Heb. 4:12). by Jesus Christ. See note on John 5:23. my gospel. Not his own personal message, but the divinely-revealed message of Jesus Christ (see note on 1:1), which is “good news” in light of the bad news of judgment.
2:17–29 Having shown that outwardly moral people—Jew and Gentiles alike—will stand condemned by God’s judgment, Paul turns his argument exclusively to the Jews, God’s covenant people. Neither their heritage (v. 17a), their knowledge (vv. 17b–24), nor their ceremonies, specifically circumcision (vv. 25–29), will protect them from God’s righteous judgment.
2:17 Jew. Previously called Hebrews and Israelites, by the first century “Jew” had become the most common name for the descendants of Abraham through Isaac. “Jew” comes from “Judah,” (meaning “praise”), one of the 12 tribes and the designation for the southern half of Solomon’s kingdom after his death. From the time of the Babylonian captivity, the whole race bore this title. Their great heritage, however, (cf. Gen. 12:3) became a source of pride and complacency (cf. Jon. 4:2; Mic. 3:11, 12; Matt. 3:7–9; John 8:31–34, 40–59), which led to judgment instead of “praise.”
2:19, 20 the blind…babes. Because they possessed the law, the Jews were confident that they were spiritually superior teachers: guides to blind pagans (cf. Matt. 23:24–28), light (cf. Is. 42:6), wise in God’s ways, and able to teach babes (probably a reference to Gentile proselytes to Judaism).
2:21, 23 A series of questions designed to contrast most Jews’ practice with what they knew and taught (cf. Ps. 50:16–20; Matt. 23:3, 4; James 3:1).
2:22 do you rob temples? May refer to fraudulently skimming funds from money given to the temple or withholding part of their temple tax or offerings (cf. Mal. 3:8–10). More likely, however, it refers to the common practice—in direct violation of God’s command (Deut. 7:25)—of looting pagan temples and selling the idols and vessels for personal profit (cf. Acts 19:37) under the pretext of religion.
2:24 it is written. Quoted from Is. 52:5.
2:25 circumcision. See note on Gen. 17:11. profitable. As an act of obedience and a reminder of their covenant relationship to God (see notes on Gen. 17:9–14). uncircumcision. A Jew who continually transgressed God’s law had no more of a saving relationship to God than an uncircumcised Gentile. The outward symbol was nothing without the inner reality.
2:26 counted as circumcision. God will regard the believing Gentile as favorably as a circumcised, believing Jew.
2:27 A Gentile’s humble obedience to the law should serve as a stern rebuke to a Jew who, in spite of his great advantages, lives in disobedience.
2:28 outwardly. This refers to physical descendants of Abraham who have been properly circumcised (cf. 9:6; Matt. 3:9).
2:29 he is a Jew. A true child of God; the true spiritual seed of Abraham. (See 4:16; cf. Gal. 3:29). circumcision is that of the heart. The outward rite is of value only when it reflects the inner reality of a heart separated from sin unto God. Cf. Deut. 10:16; 30:6. Spirit…letter. Salvation results from the work of God’s Spirit in the heart, not mere external efforts to conform to his law.
Romans 3
3:2 oracles. This Gr. word is logion, a diminutive form of the common NT word logos, which is normally translated “word.” These are important sayings or messages, especially supernatural ones. Here Paul uses the word to encompass the entire OT—the Jews received the very words of the true God (Deut. 4:1, 2; 6:1, 2; cf. Mark 12:24; Luke 16:29; John 5:39). The Jews had a great advantage in having the OT, because it contained the truth about salvation (2 Tim. 3:15) and about the gospel in its basic form (Gal. 3:8). When Paul said “preach the Word” (2 Tim. 4:2), he meant the “oracles of God” (1 Pet. 4:11) recorded in Scripture.
3:3, 4 Paul anticipated that Jewish readers would disagree with his statements that God has not guaranteed to fulfill His promises to every physical descendant of Abraham. They would argue that such teaching nullifies all the promises God made to the Jews in the OT. But his answer reflects both the explicit and implicit teaching of the OT; before any Jew, regardless of the purity of his lineage, can inherit the promises, he must come to repentance and faith (cf. 9:6, 7; Is. 55:6, 7).
3:3 the faithfulness of God. God will fulfill all the promises He made to the nation, even if individual Jews are not able to receive them because of their unbelief.
3:4 every man a liar. If all mankind were to agree that God had been unfaithful to His promises, it would only prove that all are liars and God is true. Cf. Titus 1:1. it is written. This is quoted from Ps. 51:4.
3:5–8 Paul anticipates and answers the objection that his teaching actually impugned the very holiness and purity of God’s character (see note on 3:3, 4).
3:5 demonstrates the righteousness of God. See note on 1:17. By contrast, like a jeweler who displays a diamond on black velvet to make the stone appear even more beautiful. (I speak as a man). He is simply paraphrasing the weak, unbiblical logic of his opponents—the product of their natural, unregenerate minds.
3:6 judge. A major theme of Scripture (Gen. 18:25; Pss. 50:6; 58:11; 94:2), here it probably refers to the great future day of judgment (see note on 2:5). Paul’s point is that if God condoned sin, He would have no equitable, righteous basis for judgment.
3:8 slanderously reported. Tragically, the apostle’s gospel message of salvation by grace through faith alone had been perverted by his opponents who argued it provided not only a license to sin, but outright encouragement to do so (5:20; 6:1, 2).
