A later manuscript, Codex Boernerianus does not use the phrase ἐν Ῥώμῃ. In verse 7 this phrase was replaced by ἐν ἀγαπῃ, and in verse 15 the phrase is omitted from both the Greek and Latin texts.
Old Testament references
Romans 1:17 =
New Testament references
Romans 1:17 =, and
Prescript (1:1–7)
The letter is addressed "to all in Rome who are loved by God and called to be saints" but not to "the church in Rome" as such. Methodist founder John Wesley suggested that the believers in Rome "were scattered up and down in that large city, and not yet reduced into the form of a church".
Thanksgiving and occasion (1:8–15)
As with many of the Pauline epistles, Paul's first thoughts are of thanksgiving for the widespread reputation of the faith of the Roman Christians, then he expresses his longing to visit and minister to Rome.
Verse 8
Paul's thanksgivings in his epistles usually signal important themes in those letters, such as in this verse, he states his obligation to proclaim the gospel to the Romans 'as priestly service'.
The theme of the epistle (1:16–17)
Here Paul gives his description of the "gospel", which becomes the central theme of the epistle, as well as a transition between the letter opening and the body.
Verse 16
Verse 17
Citation from
"The just shall live by faith".
The Septuagint of Habakkuk 2:4 has ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται. The phrase comprising the last three Hebrew words of is cited in Greek three times in the New Testament, all in Pauline epistles — Romans 1:17; ; and — "demonstrating its importance to the early church," asserted Dockery. Moody Smith, Jr. showed that in this verse, by exegesis of , Paul took the ek pisteos with the verb zesetai not by the subject of the sentence, ho dikaios. This is supported by Qumran interpretation of the text, as well as Paul's contemporaries and more recent commentators, such as Lightfoot.
God's wrath on the Gentiles (1:18–32)
The first two verses function as the "heading" for the exposition that runs to
Verses 19–20
In verses 19-20, Paul writes about the 'knowledge of God'. This passage gives one of the important statements in the Bible relating to the concept of 'natural revelation': that other than revealing Himself in Christ and in the Scriptures, God reveals Himself to everyone through nature and history, and all human beings have the capacity to receive such revelation because they continue to bear the divine image. It echoes what Paul and Barnabas has said to a crowd in Lystra in :
The Gospel (Romans 1:20-25)
Paul begins to explain from onwards why the "gospel" is needed: it is to save humankind, both gentiles and Jews, from the wrath of God. The wrath of God is explained by Lutheran theologianHeinrich Meyer as "the affection of a personal God,... the love of the holy God for all that is good in its energy as antagonistic to all that is evil".
Verses 26–27
"gave them up" is from the Greek word paradidomi, "hand over", refers to more than a passive withholding of divine grace on God's part, but as God's reaction to the people who turning from the truth of God and his moral requirements, that is to "turn them over" their own gods and sinful ways as well as the consequences of it.
"the due", "which was meet" or "was fitting" . Equivalent to "was due", which is better, though the word expresses a necessity in the nature of the case - that which must needs be as the consequence of violating the divine law.
"penalty" or "recompence"
Greek concordance and lexicon define this word as: "a reward, recompense, retribution"; "remunerating, a reward given in compensation, requital, recompense; in a bad sense."
Interpretation
This passage has been debated by 20th and 21st-century interpreters as to its relevance today and as to what it actually prohibits. Although Christians of several denominations have historically maintained that this verse is a complete prohibition of all forms of homosexual activity, some scholars and theologians have argued that the passage is not a blanket condemnation of homosexual acts. Additional controversy has arisen over the authentic text of the passage, and whether Romans 1:26-27 was a later addition to the text.
Blanket condemnation view
This perspective sees Romans 1:26-27 is a blanket condemnation of both male and female homosexual activity enduring to the present day.
This perspective sees Romans 1:26 is a blanket condemnation of unnatural heterosexual activity enduring to the present day, such as anal sex, whereas Romans 1:27 is a blanket condemnation of male homosexual activity enduring to the present day.
Interpolation view
A minority of scholars have suggested that Romans 1:26-27 is a non-Pauline interpolation. This position can be combined with any of the other perspectives listed in the article.
Cultural view
Some have suggested that the condemnation was relative to Paul's own culture, in which homosexuality was not understood as an orientation and in which being penetrated was seen as shameful.
Pagan ritual view
Others have suggested that it is a condemnation of pagan rituals.
Experimental view
Others suggested that the passage condemned heterosexuals who experiment with homosexual activity. See also Epistle to the Romans#The judgment of God
