Romans 1:29
Verse
Context
God’s Wrath against Sin
28Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done.29They 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,30slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents.
Sermons
Art Katz
Michael Durham
Bishop M.A. Lalachan
A.W. Tozer
Andrew Murray
Gardiner Spring
J.C. PhilpotSummary
Commentary
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Being filled with all unrighteousness - αδικια, every vice contrary to justice and righteousness. Fornication - Πορνειᾳ, all commerce between the sexes out of the bounds of lawful marriage. Some of the best MSS. omit this reading; and others have ακαθαρσιᾳ, uncleanness. Wickedness - Πονηριᾳ, malignity, that which is oppressive to its possessor and to its object; from πονος, labor, toil, etc. Covetousness - Πλεονεξιᾳ, from πλειον, more, and ἑξω, I will have; the intense love or lust of gain; the determination to be rich; the principle of a dissatisfied and discontented soul. Maliciousness - Κακιᾳ, malice, ill-will; what is radically and essentially vicious. Full of envy - Φθονου, from φθινω, to wither, decay, consume, pine away, etc.; "pain felt and malignity conceived at the sight of excellence or happiness in another." A fine personification of this vice is found in Ovid Metam. lib. ii. ver. 768-781, which I shall here insert, with Mr. Addison's elegant and nervous translation. - Videt intus edentem Vipereas carnes, vitiorum alimenta suorum Invidiam: visaque oculos avertit. At illa Surgit humo pigra: semesarumque relinquit Corpora serpentum, passuque incedit inerti. Utgue deam vidit formaque armisque decoram, Ingemuit: vultumque ima ad suspiria duxit. Pallor in Ore sedet: macies in Corpore toto: Nusquam recta acies: livent rubigine dentes: Pectora felle virent: lingua est suffusa veneno. Risus abest, nisi quem visi movere dolores: Nec fruitur somno, vigilacibus excita curis: Sed videt ingratos, intabescitque videndo Successus hominum; carpitgue et carpitur una; Suppliciumque suum est. - A poisonous morsel in her teeth she chewed, And gorged the flesh of vipers for her food. Minerva loathing, turned away her eye. The hideous monster, rising heavily, Came stalking forward with a sullen pace, And left her mangled offals on the place. Soon as she saw the goddess gay and bright, She fetched a groan at such a cheerful sight. Livid and meagre were her looks, her eye In foul distorted glances turned awry; A hoard of gall her inward parts possessed, And spread a greenness o'er her canker'd breast; Her teeth were brown with rust, and from her tongue In dangling drops the stringy poison hung. She never smiles but when the wretched weep; Nor lulls her malice with a moment's sleep: Restless in spite while watchful to destroy, She pines and sickens at another's joy; Foe to herself, distressing and distressed, She bears her own tormentor in her breast. Murder - Φονου, taking away the life of another by any means; mortal hatred; for he that hates his brother in his heart is a murderer. Debate - Εριδος, contention, discord, etc. Of this vile passion the Greeks made a goddess. Deceit - Δολου, lying, falsity, prevarication, imposition, etc.; from δελω, to take with a bait. Malignity - Κακοηθειας, from κακος, evil, and ηθος, a custom; bad customs, founded in corrupt sentiment, producing evil habits, supported by general usage. It is generally interpreted, a malignity of mind, which leads its possessor to put the worst construction on every action; ascribing to the best deeds the worst motives. Whisperers - ψιθυριστος, secret detractors; those who, under pretended secrecy, carry about accusations against their neighbors, whether true or false; blasting their reputation by clandestine tittle-tattle. This word should be joined to the succeeding verse. The whispering is well expressed by the Greek word Ψιθυριστας, psithuristas.
John Gill Bible Commentary
Being filled with all unrighteousness,.... From hence, to the end of the chapter, follows a large and black list and catalogue of the sad characters of the Gentiles, and of the best men they had among them; for the apostle is all along speaking, not of the common people, but of their wise professors, and moral instructors; than which there never was a more wicked set of men that ever lived upon the face of the earth; who under the guise of morality were guilty of the greatest pride and covetousness, and of the most filthy debaucheries imaginable: they were "filled with all unrighteousness". This word includes in it all manner of sin and wickedness in general; fitly expresses the condition of fallen men, destitute of a righteousness; designs every violation of the law respecting our neighbour; and is opposed to that vain conceit of righteousness which these men had: particular branches of it follow; as, fornication; which sometimes includes adultery and an unchastity; simple fornication was not reckoned a sin among the Gentiles: wickedness; or mischief, which intends not so much the internal wickedness of the heart, as that particular vice, by which a man is inclined and studies to do hurt, to others, as Satan does: covetousness; this may intend every insatiable lust, and particularly the sin which goes by this name, and is the root of all evil, and was a reigning sin among the Gentiles. Seneca, the famous moralist, was notoriously guilty of this vice, being one of the greatest usurers that ever lived: maliciousness; the word denotes either the iniquity of nature in which men are conceived and born; or that desire of revenge in men, for which some are very notorious: envy; at the superior knowledge and learning, wealth and riches, happiness, and outward prosperity of others: murder: which sometimes arose from envy, wherefore they are put together. There is an elegant "paranomasia" in the Greek text: debate; strife about words more than things, and more for vain glory, and a desire of victory, than for truth: deceit; through their empty notions of philosophy; hence "philosophy and vain deceit" go together, Col 2:8; making large pretences to morality, when they were the vilest of creatures: malignity; moroseness; having no courteousness nor affability in them, guilty of very ill manners; as particularly they were who were of the sect of the Cynics. Now they are said to be "filled with", and "full of", these things; not filled by God, but by Satan and themselves; and it denotes the aboundings of wickedness in them, and which was insatiable. The apostle goes on to describe them, as whisperers; who made mischief among friends, by privately suggesting, and secretly insinuating things into the mind of one to the prejudice of another.
Tyndale Open Study Notes
1:29-31 This list of sins follows a popular Hellenistic literary form called a vice list. While not exhaustive, it reminds readers of various forms that evil might take.
Romans 1:29
God’s Wrath against Sin
28Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done.29They 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,30slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents.
- Scripture
- Sermons
- Commentary
The Cross of Christ - Part 3
By Art Katz1.5K46:33Cross of ChristMAT 27:45ACT 16:16ROM 1:29ROM 8:17COL 1:241PE 2:211PE 5:10In this sermon, the speaker emphasizes the need for believers to experience suffering and persecution in order to effectively preach the word of God. He references the story of Paul and Silas, who were imprisoned and beaten for their faith. Despite their difficult circumstances, they chose to pray and sing praises to God. The speaker encourages listeners to follow their example and trust in God's power to bring about deliverance and transformation. He also highlights the connection between challenging the world system and facing opposition from rulers and authorities.
Undeserved Love
By Michael Durham46648:48LoveROM 1:29In this sermon, the preacher emphasizes that God's love for us is not based on our current state, but despite it. However, this love does not leave us unchanged. The message of the text is that Jesus died for us so that we no longer live for ourselves, but for Him. The preacher highlights the importance of not remaining self-centered, but instead living for the one who died and rose again for us. The sermon also addresses the concept of God's love in relation to sin, emphasizing that God does not love sin or those who continually practice it. The preacher encourages the audience to stick with the text and preach the Word without embellishment or protection. The sermon concludes with a reflection on the unfathomable love of God, who gave His Son for undeserving sinners like us.
Greed - a Fearful Master
By Bishop M.A. Lalachan0MAT 6:33MRK 7:22LUK 12:15JHN 11:25JHN 14:19ROM 1:29ROM 6:23EPH 1:7EPH 5:3EPH 5:51TI 6:7Bishop M.A. Lalachan delivers a powerful sermon on the dangers of greed, emphasizing that while it is not wrong to desire a comfortable life, it is crucial to distinguish between needs and greed. Greed, listed as one of the gravest sins in the Bible, is an obsession with accumulating material goods, valuing them more than God. Jesus warns against greed, stating that life does not consist of possessions, and urges us to seek God's kingdom first. Paul cautions that the love of money leads to ruin and destruction, advising us to pursue righteousness and godliness instead of wealth.
Completely Dedicated to Christ: Are We?
By A.W. Tozer0PRO 14:30PRO 27:4MAT 27:18ROM 1:29GAL 5:21PHP 1:151TI 6:4TIT 3:3JAS 4:51PE 2:1In this sermon on Envy, the preacher delves into the destructive nature of envy, describing it as a feeling of discontent and resentment towards others' possessions or qualities. Envy leads to division, strife, and even murder, making it one of the most odious vices. The sermon emphasizes that envy is condemned in both the Old and New Testaments, warning believers of its corrupting influence on the soul. Envy is contrasted with jealousy, with envy focusing on begrudging others' possessions while jealousy fears losing what one has. The preacher highlights the importance of walking by the Spirit to overcome envy and rejoice in others' blessings.
The Branch
By Andrew Murray0ISA 44:18ROM 1:29ROM 4:5ROM 5:6EPH 2:11TI 1:91PE 4:182PE 2:52PE 3:7JUD 1:4The preacher delves into the meaning of 'ungodly' (asebes), describing it as a lack of interest in God and a lifestyle inconsistent with reverence for Him. The term is used in various contexts in the Bible to highlight the behavior of those who live as if God does not exist. The sermon emphasizes the contrast between the godly and ungodly, pointing out that the ungodly lack reverence and piety towards God, denying His existence and authority. Despite the ungodly nature of humanity, there is hope through faith in Christ, as He died for the ungodly, offering righteousness through belief.
Something Must Be Done (Part One)
By Gardiner Spring0PRO 14:30PRO 27:4MRK 15:10ROM 1:29GAL 5:211TI 6:4JAS 1:21JAS 4:51PE 2:1The preacher delves into the concept of malice (kakia) as a quality of wickedness, depravity, and ill-will, highlighting its destructive nature and the root of various vices. Kakia is described as a vicious disposition that rejoices in hurting others, leading to a wicked habit of the mind. Envy (phthonos) is explored as a form of malice that resents others' excellence or happiness, leading to division, strife, and even murder. The sermon emphasizes the importance of putting aside malice, envy, and hatred, as they destroy fellowship and lead to a corrupt and loveless way of life.
The Depth of the Fall
By J.C. Philpot0GEN 6:5PSA 51:5PRO 4:23JER 17:9MRK 7:21ROM 1:29ROM 8:7EPH 2:3COL 1:21J.C. Philpot delves into the depth of the fall of man, emphasizing the clear and decisive testimonies in the Scriptures that reveal the sinful nature of humanity before God. From the murder of Abel to the depiction of human depravity in Romans, the Bible paints a vivid picture of man's fallen state and the wickedness that stems from the heart. Despite outward reforms brought by Christianity, the human heart remains corrupt and rebellious, described as a fountain of evil that continues to spew forth wickedness. The ultimate revelation is that the carnal mind is enmity against God, a position of enduring and irreconcilable hatred towards the Creator.
Reconciliation: A Covenant of Grace
By Charles Finney0Covenant of GraceJustification By FaithPSA 89:30ROM 1:29Charles Finney emphasizes the unchanging nature of God's covenant of grace, asserting that once God commits to saving a soul, He does not retract that promise. He argues that true repentance leads to a genuine love for God and a hatred for sin, and that believers can expect God's discipline if they stray. Finney clarifies that justification comes through faith in Christ, not by works, and that this faith is essential for true obedience and holiness. He encourages believers to embrace their identity as children of God and to claim the promises of the covenant without fear or doubt. Ultimately, he calls for immediate faith in Christ as the means to salvation and justification.
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Being filled with all unrighteousness - αδικια, every vice contrary to justice and righteousness. Fornication - Πορνειᾳ, all commerce between the sexes out of the bounds of lawful marriage. Some of the best MSS. omit this reading; and others have ακαθαρσιᾳ, uncleanness. Wickedness - Πονηριᾳ, malignity, that which is oppressive to its possessor and to its object; from πονος, labor, toil, etc. Covetousness - Πλεονεξιᾳ, from πλειον, more, and ἑξω, I will have; the intense love or lust of gain; the determination to be rich; the principle of a dissatisfied and discontented soul. Maliciousness - Κακιᾳ, malice, ill-will; what is radically and essentially vicious. Full of envy - Φθονου, from φθινω, to wither, decay, consume, pine away, etc.; "pain felt and malignity conceived at the sight of excellence or happiness in another." A fine personification of this vice is found in Ovid Metam. lib. ii. ver. 768-781, which I shall here insert, with Mr. Addison's elegant and nervous translation. - Videt intus edentem Vipereas carnes, vitiorum alimenta suorum Invidiam: visaque oculos avertit. At illa Surgit humo pigra: semesarumque relinquit Corpora serpentum, passuque incedit inerti. Utgue deam vidit formaque armisque decoram, Ingemuit: vultumque ima ad suspiria duxit. Pallor in Ore sedet: macies in Corpore toto: Nusquam recta acies: livent rubigine dentes: Pectora felle virent: lingua est suffusa veneno. Risus abest, nisi quem visi movere dolores: Nec fruitur somno, vigilacibus excita curis: Sed videt ingratos, intabescitque videndo Successus hominum; carpitgue et carpitur una; Suppliciumque suum est. - A poisonous morsel in her teeth she chewed, And gorged the flesh of vipers for her food. Minerva loathing, turned away her eye. The hideous monster, rising heavily, Came stalking forward with a sullen pace, And left her mangled offals on the place. Soon as she saw the goddess gay and bright, She fetched a groan at such a cheerful sight. Livid and meagre were her looks, her eye In foul distorted glances turned awry; A hoard of gall her inward parts possessed, And spread a greenness o'er her canker'd breast; Her teeth were brown with rust, and from her tongue In dangling drops the stringy poison hung. She never smiles but when the wretched weep; Nor lulls her malice with a moment's sleep: Restless in spite while watchful to destroy, She pines and sickens at another's joy; Foe to herself, distressing and distressed, She bears her own tormentor in her breast. Murder - Φονου, taking away the life of another by any means; mortal hatred; for he that hates his brother in his heart is a murderer. Debate - Εριδος, contention, discord, etc. Of this vile passion the Greeks made a goddess. Deceit - Δολου, lying, falsity, prevarication, imposition, etc.; from δελω, to take with a bait. Malignity - Κακοηθειας, from κακος, evil, and ηθος, a custom; bad customs, founded in corrupt sentiment, producing evil habits, supported by general usage. It is generally interpreted, a malignity of mind, which leads its possessor to put the worst construction on every action; ascribing to the best deeds the worst motives. Whisperers - ψιθυριστος, secret detractors; those who, under pretended secrecy, carry about accusations against their neighbors, whether true or false; blasting their reputation by clandestine tittle-tattle. This word should be joined to the succeeding verse. The whispering is well expressed by the Greek word Ψιθυριστας, psithuristas.
John Gill Bible Commentary
Being filled with all unrighteousness,.... From hence, to the end of the chapter, follows a large and black list and catalogue of the sad characters of the Gentiles, and of the best men they had among them; for the apostle is all along speaking, not of the common people, but of their wise professors, and moral instructors; than which there never was a more wicked set of men that ever lived upon the face of the earth; who under the guise of morality were guilty of the greatest pride and covetousness, and of the most filthy debaucheries imaginable: they were "filled with all unrighteousness". This word includes in it all manner of sin and wickedness in general; fitly expresses the condition of fallen men, destitute of a righteousness; designs every violation of the law respecting our neighbour; and is opposed to that vain conceit of righteousness which these men had: particular branches of it follow; as, fornication; which sometimes includes adultery and an unchastity; simple fornication was not reckoned a sin among the Gentiles: wickedness; or mischief, which intends not so much the internal wickedness of the heart, as that particular vice, by which a man is inclined and studies to do hurt, to others, as Satan does: covetousness; this may intend every insatiable lust, and particularly the sin which goes by this name, and is the root of all evil, and was a reigning sin among the Gentiles. Seneca, the famous moralist, was notoriously guilty of this vice, being one of the greatest usurers that ever lived: maliciousness; the word denotes either the iniquity of nature in which men are conceived and born; or that desire of revenge in men, for which some are very notorious: envy; at the superior knowledge and learning, wealth and riches, happiness, and outward prosperity of others: murder: which sometimes arose from envy, wherefore they are put together. There is an elegant "paranomasia" in the Greek text: debate; strife about words more than things, and more for vain glory, and a desire of victory, than for truth: deceit; through their empty notions of philosophy; hence "philosophy and vain deceit" go together, Col 2:8; making large pretences to morality, when they were the vilest of creatures: malignity; moroseness; having no courteousness nor affability in them, guilty of very ill manners; as particularly they were who were of the sect of the Cynics. Now they are said to be "filled with", and "full of", these things; not filled by God, but by Satan and themselves; and it denotes the aboundings of wickedness in them, and which was insatiable. The apostle goes on to describe them, as whisperers; who made mischief among friends, by privately suggesting, and secretly insinuating things into the mind of one to the prejudice of another.
Tyndale Open Study Notes
1:29-31 This list of sins follows a popular Hellenistic literary form called a vice list. While not exhaustive, it reminds readers of various forms that evil might take.