Romans Chapter One

by Greg DeGough

1988 PSN

12 Nov 2020**

Paul, and the Gospel of Christ (Romans 1:1-7)

1. Verse 1
2. Paul says he is a slave (doulos) of Jesus, invited (kletos) to the office of an apostle and appointed (aphoridzo) to that office by God. Paul knew he had a divine commission (Galatians 1:15, 16; Acts 13:2).
3. Paul was appointed as an apostle for (eis) the gospel of God. That of which the gospel consists will be seen later in the chapter. Paul understood that the end goal of his calling and appointment was the advancement of the gospel.

1. Verse 2

To Paul, the prophets are the agents through (dia) which God's previous promise of the good news was made; the Scriptures were the medium. All of the apostles knew that the promise of the gospel is revealed in the Holy Scriptures (1 Peter 1:10-12).

III. Verses 3-4

The gospel is the good news about God's Son. Paul declares several things about God's Son:

1. He was human.
2. Greek—begotten from the seed of David, with respect to the flesh.
3. This was important to Paul for at least two reasons:
4. because of Jesus' mediatorship (1 Timothy 2:5-6)
5. because of the Messiah's descent (Romans 9:5).
6. He was divine.
7. Greek—powerfully declared to be the Son of God, with respect to the spirit of holiness, by a resurrection of the dead.
8. kata pneuma hagiosune — set here in antithesis to kata sarka. San-day and Headlam—"The pneuma hagiosunes, though not the Divine nature, is that in which the Divinity or Divine Personality resided." Proksch — "hagiosune is here identical with deity."2
9. His divinity was declared (oridzo) powerfully (en dunamei) by His resurrection from the dead. This declaration was also an appointment of authority (Acts 10:42; 17:31).
10. Thus we can see that Paul is declaring both the human and divine natures of Jesus.
11. He is Jesus Christ our Lord. "These words gather up the total personality of Jesus, His deity and humanity."3 Here Paul specifically identifies the Son of God to whom he refers. He is the same Jesus, the Christ, to whom the Roman Christians submit as their Lord.

1. Verse 5

The purpose of Paul's appointment was clear. Paul knew how and why he had been prepared, saved, and appointed as an apostle of Christ.

1. He was saved through Jesus' sacrifice and resurrection as an example of Christ's patience for all those who would believe (1 Timothy 1:15-17).
2. He was prepared by the Father for his work (cf. Galatians 1:15-16) appointed by Christ to office (Acts 26:16-17), and enabled by the Spirit of God to preach the message of salvation (2 Corinthians 3:4-11; 4:1, 5-7).
3. His mission? To bring about obedience which springs from faith among all the Gentiles, for the sake of Jesus' name.
4. To Paul, faith springs from the gospel (Romans 10:17) and obedience springs from faith. If we want people to obey God, like Paul, we have to preach the gospel.
5. The call that Paul sent out to all the Gentiles was for Jesus' name sake; so that He might be honored. The apostle's work was done not for selfish ambition but for the glory of Jesus' name.

1. Verse 6

As a result of hearing and obeying the gospel the Romans received a calling. They were called to be slaves of Christ, as was Paul (Romans 6:22).

Paul's Thankfulness for the Romans and His Desire

to Visit Rome (Romans 1:8-15)

13. Verses 8-13.

In typical style, Paul proceeds with thanksgiving for the Roman recipients of his letter and explanation of his situation with regard to visiting them.

1. Verse 14

The motivation for Paul's desire to visit Rome is not selfish. Paul is not looking for a good excuse to travel and see the world. Remember (v. 5), he preaches the gospel for the sake of the name of Christ.

1. To Paul, preaching the gospel to all men is an obligation. He views himself as a debtor (opheiletes) to all men, he owes them the gospel. This obligation is not one which he grudgingly fulfills, but rather one which challenges him to seek a higher reward (1 Corinthians 9:16-18).
2. In verse 14 Paul is not categorizing foreigners (non-Greeks) as foolish. He simply emphasizes the universal scope of his mission. He must preach to all men, in all mental conditions and environments.

III. Verse 15

The gospel is good news to Paul, it is propositional and communicable. It can be preached. That which is God's power for the salvation of all those who believe is contained in words; words which can be read, spoken, preached, believed, and obeyed

The Theme of the Letter to the Romans (Romans 1:16, 17)

1. The gospel is God's ability to save.
2. The Greek word dunamis which is translated "power" in this passage is the word from which our English word "dynamite" is derived. It means: power, might, strength, force, ability, capability (cf. 1 Corinthians 1:18, 22-24; James 1:21). This word is also used in many places in the New Testament of miraculous power from God, especially the power which was manifested in the resurrection (Mat- thew 22:29; 1 Corinthians 614; 2 Corinthians 13:4; Epheans 1:18-21; Philippians 3:10).

1. The gospel is meant to bring about (eis) the salvation (soterian) of particular men.
2. The salvation of men is realized in their deliverance, or preservation (cf. Luke 1:71 for a connection between this passage and the original meaning of soterian). That from which men must be delivered will presently be seen in this and following chapters.
3. The particular men who are thereby delivered are those who believe, and the beauty of God's power for salvation is seen in its universality; it is designed to save every believer (Acts 10:34-35).
4. However, God's special concern was directed toward the Jews.
5. Greek — both to Jew, especially (proton), and to Greek.
6. proton—in the first place, above all, especially (cf. 2 Corinthians 8:5; 1 Timothy 2:1; 2 Peter 1:20; 3:3).
7. No favoritism is shown, all men get equal opportunity with God (Romans 2:9f). But the Jews were given first opportunity because of their ancestors and God's promises (Romans 9:3-5; 11:28-29).

1. Why is the gospel God's power to save all who believe?
2. Paul is concerned with the question: "How can a man be righteous before God?" in the greater part of the letter to the Romans.

1. His answer: True righteousness (dikaiosune) is revealed (apokalupto) to man in the gospel.
2. Righteousness is revealed in the gospel.
3. apokalupto—to uncover, disclose, bring to light.
4. In the "good news," which is propositional communication from God to men, the way to obtain true righteousness is disclosed.
5. The righteousness disclosed in the gospel is that after which the blessed hunger and thirst (Matthew 5:6). It is greater than the righteousness of the Pharisees (Matthew 5:20) for it is the Father's righteousness (Matthew 6:33) sought by those who depend on Him for their all.
6. The righteous revealed in the gospel is uprightness, freedom from wrong; not by man's power, it is uprightness from God (cf. Romans 3:10; 5:19). It is righteousness which originates with God, not man, "a God-kind of righteousness,"5 "the righteousness bestowed by God" (cf. Romans 10:3).
7. This righteousness is revealed to us in the gospel because Christ, the subject of the gospel, is our righteousness. We become the righteousness of God by Jesus Christ (1 Corinthians 1:30; 2 Corinthians 5:21).

1. This righteousness is only obtained by faith. 1. Greek—from (ek) faith to (eis) faith.
2. The first prepositional phrase ek pisteos, or "from faith" (faith being the source), seems to fit most properly with dikaiosune theou, or "a righteousness of God."
3. The second, els pistin, or "to bring about faith" (faith being the goal), would then follow "is revealed" leaving a passage which reads like this: "For in the gospel a righteousness of God by/from faith is revealed in order to bring about faith."
4. This concept harmonizes very well with the thrust of the letter to the Romans, Paul's other writings, and his quotation from Habakkuk 2:4 (cf. Galatians 2:15-16; Romans 3:21-24; 4:3-13; 9:30-32; 10:3, 4, 6, 10; Philippians 3:7-9)

The Gentile's Revolution Against God (Romans 1:10-32) 

1. The inexcusable nature of Paganism (vv. 18-23)
2. The wrath (orge) of God is being revealed (apokalupto) against men.
3. Orge — wrath of a settled sort as a result of sin, evil, etc. God's wrath is not an arbitrary, impulsive passion, it is always and only expressed against evil.
4. Notice the parallel between the revelation of God's wrath here in verse 18 and the revelation of the righteousness from God in the gospel spoken of in verse 17. Here Paul begins to show the need for the righteousness revealed in the gospel. The righteousness from God revealed in the gospel can save those who are the objects of His wrath which is being revealed.
5. The statement, "is revealed," is in the present tense indicating that it was continuing to happen as Paul wrote. He is showing us how and why God's wrath is being revealed.

1. Why is God's wrath revealed from heaven against these men?
2. Verse 18b —These men are practicing impiety (asebeia) and unrighteousness (adikia) and are suppressing (katecho) the truth in wickedness. A. T. Robertson offers a very interesting view of this passage:

Truth (aletheia, alethes, from a privative and letho or lanthano, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and hold it down in unrighteousness.6

2. Verse 19 —The truth they are suppressing is what they know to be true about God.
3. The known about God7 (to gnoston tou theou) "is plain (phaneron—visible, clear, plainly to be seen, open, plain, evident, known) to them because God has made it plain (from phaneroo—to reveal, make known, show) to them."
4. "God has shown them what can be known about Him."8

3. Verse 20 —They know this truth from the manifestation God has given them in the things He has made.
4. "Ever since (apo—since, to denote the point from which some-thing begins) the creation of the world the invisible things of God (to aorata autou) have been clearly seen (katho-rao—to perceive, notice; to see thoroughly, perceive clearly9), being understood (noou-mena—present passive participle of noeo—of rational reflection of inner contemplation, perceive, apprehend, understand, gain an insight to) from what has been made."
5. "His . . . invisible nature is perceived with the mind's eye by the things He has created."10
6. The use of the present participle (nooumena) indicates that at the same time men perceive the invisible things of God they also rationally understand them. These things are of such a nature that they cannot be misunderstood but by an act of willful rejection.
7. In saying that "the invisible things of God have been clearly seen" Paul rules out the use of the senses in the perception of these things and insists on the use of the mental faculties. God obviously expects men to use their rational faculties, in fact He holds them responsible to do so.
8. What is the truth they know?
9. Paul asserts two things are understood from what has been made: First: God's eternal power (aidios dunamis).

Example—The laws of conservation and increasing entropy require an eternal power not bound by the universe as its cause. As time progresses the available power decreases (by the law of increasing entropy) even though the total power in the universe remains constant (by the law of conservation). Therefore the source of the tremendous power manifest throughout the universe must be outside and above the universe. It cannot be temporal power; it must be eternal power.

Second: God's divine nature (theotes — divinity, "that which shows God to be God, and gives Him the right to worship"11).

Example—The fact of consciousness and personality in mankind requires a personal, conscious source. The fact of moral sensibility in mankind requires an ethical source. The fact of an ability to will in mankind requires a volitional source. The fact of love in mankind requires a loving source. In short, what makes man, man, cannot be found proceeding from the things that are made. The only realistic and satisfactory answer to these requirements is not created, but divine. God is the eternal, divine, volitional, loving source of mankind.

These two revealed aspects of God's "invisible things" are enough to show man that God exists apart from and outside of created things, and yet man still attempts to lower Him through idolatry (cf. Acts 17:24-31).

1. Paul is not battling atheism in the first chapter of Romans. He is condemning idolatry. He assumes the Pagans hold a belief in some form of god or gods.

Paul is proclaiming God's "otherness" with regard to His creation. He is declaring that the creation shows God to be "outside," apart from its own sphere.

5. The conclusion is that men are without excuse (anapologetous) for their Pagan practices. The evidence which God has left of His Being is clear, percept- ible, and universal (Psalm 19:1-4). Those who refuse it have no defense (cf. John 3:19).

6. Verse 21a —Their lack of excuse is based upon their willful rejection of the truth about God.

"Although they knew God (gnontes ton theon-2nd aorist participle of ginosko), they neither glorified (edoxasan—lst aorist active of doxadzo—praise, honor, magnify) Him as God nor gave thanks to Him" (eucharistesan—lst aorist active of eucharisteo—to give thanks, render or return thanks).

1. The aorist participle indicates that the knowledge of God in these men precedes their decision not to glorify Him or give Him thanks. These men are not ignorant but are willfully acting upon the knowledge they have.
2. Why should they have glorified Him and given thanks (Acts 14:15-17; Matthew 5:45)?
3. Verses 21b-23 —The result of willful rejection.
4. Verse 21b—"but their thinking (dialogismos—thought, opinion, reasoning, design) became futile (emotaiothesan—lst aorist pas-sive of mataioo—to be given over to worthlessness; think about idle, worthless things; be foolish. cf. Jeremiah 2:5) and their foolish hearts (asunetos—senseless, foolish, implying also a lack of high moral quality) were darkened (eskotisthe--lst aorist passive of skotidzo—to be darkened)."

In these two passive verbs we see a contrast with the active verbs in the beginning of the verse. Men, having knowledge of God, make willful decisions to ignore him and suffer consequences over which they have no control.

1. C. Sproul—"(Their) reasoning is futile precisely because it proceeds from a primary premise that is faulty and produces only the final fruit already present in the initial bias . . . The intellectual problem is produced by the moral problem, not the moral problem by an intellectual one."12
2. Verse 22 —"Although they claimed (phaskontes—present participle of phasko—to say, assert, claim) to be wise (sophoi), they became fools" (emoranthesan—lst aorist passive of moraino—to become foolish).

The present participle indicates that at the same time these men were being made fools, they were asserting their wisdom.

1. Verse 23 —"and exchanged (ellaxan—lst aorist active of alias-so—to change, exhange) the glory (doxan—glory, majesty, sublimity) of the immortal (aphthartou—imperishable, incorruptible) God for images made to look like (omoiomati eikonos--omoioma—an image, copy. eikon—form, appearance. "A likeness which consists in an image or copy"13 "The likeness of the form of mortal man"14) mortal (phthartou—perishable, subject to decay or destruction) man and birds and animals and reptiles."

This is still part of the reason men were made fools. Notice again, because of their willful choice, men are made to be fools.

1. C. Sproul—"The foolishness of man is manifested in the exchanging of the glory of God for idols.” The word 'exchange' is important to a proper understanding of the text. Many translations often render the verb as "change." But the total context of the passage excludes this rendition as it is too weak and ambiguous. A particular kind of change is in view here; one that involves a mutation .. . a kind of substitution of one thing for another. This substitution involves replacing the genuine with counterfeit."15

Paul is building on previous arguments. Since the creation shows God is eternal in power and divine, one of the necessary characteristics of God is that He is immortal. If He is not, then how could His power be eternal or His nature be divine?

Paul has shown that God's immortality is clearly seen in His creation. How could the glory of immortality be anything like mortality? And how could men exchange the glory of God, not for something glorious, not even for something mortal, yet alive; but for a mere image of living mortal man or beasts? Yet, this is the paradox of idolatry. This is Paul's line of reasoning in Acts 17:28-29 albeit he uses a different starting point. How can God be like an image of gold, silver or stone made by men if we are His offspring? The folly of idolatry is making God to be something that reason says He cannot possibly be (cf. Isaiah 40-44).

Note that polytheism and idolatry are not viewed as a step closer to monotheism from atheism, but rather a step further away from truth. Archaeology and anthropology substantiate this view.

Liberal theology can result in the same kind of ridiculous ex-change. R. C. Sproul—"A strange irony attaches itself to much of contemporary theology. The 'hard sayings' of Jesus are removed from the danger zone of encounter, the motifs of transcendence and 'otherness' are rendered safe by demythologizing, and Jesus Himself is reduced to the realm of the 'historically conditioned.' Gollwitzer raises the obvious question, 'Why should anyone attach unconditional importance to that which is conditioned?'16That question sounds strangely like the kind of question the prophets of Israel raised to those who fashioned idols out of wood and stone and then proceeded to bow down and worship the work of their own hands. While it is intimidating to bow in awe before the powerful God of the Bible it is utterly pointless to bow politely to false gods of our own making."17

1. God's answer to Pagan unbelief (vv. 24-32).
2. Because of their willful rejection God "gave them over."

"gave them over" (paredoken—to hand over, turn over, give up). This term is used in vv. 24, 26, and 28. Used many times of turning one over to the custody of the law, placing one in jail, etc. (cf. Acts 7:42; Ephesians 4:19)

1. God gave them over to:
2. Verse 24 —Sexual impurity.
3. wis akatharsian—immorality, viciousness esp. of sexual sins.
4. Why? The desires (epithumiais—the desires, longings, or cravings) of their hearts were sinful. Their desires were to be free to be immoral. Notice: God gives them over to their own longings.
5. This is the end result of God's abandonment; the state to which God gives them up.
6. "for the degrading of their bodies with one another"

The Pagans despised the body, considering it evil, and treated it according to that belief. One of the ways they degraded it was through sexual perversion (cf. Leviticus 18).

The Pagans' preoccupation with sex had much to do with their world-view. In that view the world of the gods is continuous with this world. There is no difference in essential being between our world and the gods'. To pagan minds, sex is the great mystery of life. Everything in this world is living because of sex, and the same must be true in the world of the gods. The gods came into being through sex. As a result the gods could be manipulated and life perpetuated by continuous, varied sexual activity.

1. Christians are taught a new respect for the body and self-control with regard to sexual activity (Romans 6:12, 13, 19; 1 Thessalonians 4:3-8; 1 Corinthians 6:12-20).
2. Verse 26a is a specific explanation of one form of sexual impurity — Shameful lusts (atimias pathe); homosexuality.
3. atimias—shameful, disgraceful. pathe—passion, esp. of a sexual nature (cf. 1 Thessaloniians 4:5); hence, disgraceful sexual desires.

1. Why? (1) Verse 25 —"They exchanged (metellaxan—exchange something for something) the truth of God (that God is eternal and divine) for a lie (in the form of idols), and worshiped (esebasthesan — show reverence to) and served (elatreusan—serve, . . . only of the carrying out of religious duties, esp. of a cultic nature, by human beings) created things rather than the Creator." (2) "Placed side by side (para, the Creator and the creature, ktisis) they preferred the creature."18(3) Paul leaves no doubt where he stands: the Creator "is forever praised. Amen."
2. Verse 26b —"Their women exchanged (same word as v. 25) natural (phusiken—nature as the regular natural order) relations (chresin—relations, function, esp. of sexual intercourse) for unnatural ones (para phusin—against the regular natural order)."
3. Verse 27 —"In the same way the men also abandoned (aphen-tes—abandon, give up) natural relations (see above) with women and were inflamed (esekauthesan—be kindled, be inflamed, with sensual desire) with lust (orexei—desire, in its only occurrence . . . it is used in an unfavorable sense) for one another. Men committed (katergadzomenoi—achieve, accomplish, commit) indecent acts (aschemosunen—shameless deed, shame=private parts, cf. Revelation 16:15; 1 Corinthians 12:23) with other men, and received in themselves the due (edei—necessary) penalty for their perversion (planes—error, delusion, deceit, deception)."
4. Paul is clearly speaking about homosexual activity among men and women. Homosexuality is categorically condemned as perversion. We see that the break-down of order in the natural realm is the inevitable result of men exchanging truth for lie in the realm of religion.
5. Concerning leaving or exchanging the natural order of sexual relations, John N. Oswalt says, "At once in the first chapter of Genesis, the basic fact of human life is asserted—that we are sexual beings, male and female. Why are we this way? The questions is answered in the next breath—in order to reproduce ourselves. The fundamental purpose of our sexuality, though by no means the only purpose, is reproduction."19
6. Verse 28 —Depraved mind
7. Why? (1) "Furthermore, since they did not think it worthwhile (edokimasan—I st aorist active indicative of dokimadzo—put to the test, examine, here with reference to the result of the examination, accept as proved, approve. Used of testing precious metals and coins.) to retain the knowledge of God (ton theon echein en epignosel—to fully recognize God)." (2) They tested God and rejected as unworthy the idea of recognizing Him.
8. "He gave them over to a depraved mind (adokimos—not standing the test, unqualified, worthless, base, cf. 1 Corinthians 9:27; 2 Corinthians 13:5-7) to do what ought to be done: (me katheknota—not proper, not fitting)."

A play on words is used. They tested God (edokimasan) and rejected the idea of recognizing Him. As a result, He turns them over to thoughts that do not pass the test (adokimos).

On the other hand, God's sons with renewed minds gladly accept God's good, pleasing, and perfect will as approved (Romans 12:2).

1. What is the result?

They become filled (perlermenouis—filled to the brim20) with: (1) every kind of wickedness (adikia—unrighteousness, wickedness, injustice); (2) evil (poneria—wickedness baseness, maliciousness, sinfulness; active wickedness21); (3) greed (pleonexia—greediness, insatiableness, avarice, covetousness, cf. Colossians 3:5). (4) depravity (kakia—malice, illwill, malignity; desire to injure 22)

They are full of (mestous—stuffed23): (1) envy (phathanou—envy, jealousy); (2) murder (phonou—murder, killing. Play on words with phthanou; (3) strife (eridos—strife, discord, contention, quarreling); (4) deceit (dolou — deceit, cunning, treachery); (5) malice (kakoetheias—malignant subtlety, malicious craftiness24, a tendency to put a bad construction on things25 ).

They are: (1) gossips (psithuristas—whisperer, tale-bearer); (2) slanderers (katalalous—speaking evil of others, slanderous); (3) God-haters (theostugeis —hating God, possibly godforsaken); (4) Insolent (hubristas—a violent, insolent man); (5) arrogant (huperethanous—arrogant, haughty, proud); (6) boastful (alad-zonas—boaster, braggart); (7) they invent ways of doing evil (epheuretas kakon—inventors, contrivers of evil); (8) they disobey their parents (goneusin apeitheis—cf. 2 Timothy 3:2); (9) They are senseless (asunetous—senseless, foolish, implying also a lack of high moral quality); (10) faithless (asunthetous—faithless, literally convenant-breaking. Notice the play on words with asunetous.); (11) heartless (astorgous—unloving; without love of kindred,26 cf. 2 Timothy 3:3); (12) ruthless (aneleemonas—unmerciful).

1. Are they remorseful?

"Although they know (epignontes—know exactly, completely, through and through) God's righteous decree (dikaioma—regulation, requirement, command- ment) that those who do (prasson-tes—do, commit) such things deserve (axioi—deserving, worthy) death.

Secular lists of vices contain many of the sins listed in vv. 28-31 along with statements of disdain for them. "The Greeks themselves taught a doctrine of retribution for the wicked after death."27

"they not only continue to do (poiousin—present active indicative of poieo indicating continued action) these very things but also approve of (suneudokeo — gree with, approve of, consent to, sympathize with) those who practice (prassousin—see above) them

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End Notes

1. Sandy and Headlam, cited by A. T. Robertson, Word Pictures in the New Testament, Grand Rapids, Mich.: Baker Book House, 1931, Vol.. IV, p. 324.
2. Otto Proksch, Theological Dictionary of the New Testament, ed. Gerhard Kittel, tr. and ed. Geoffrey W. Bromiley, Grand Rapids, Mich.: Wm. B. Eerdmans Pub. Co., 1964, Vol. I. p. 115.
3. Robertson, op. cit., p. 324.
4. Except where otherwise noted, all definitions of Greek words are taken from: Bauer, Arndt, Gingrich, Danker, A Greek-English Lexicon of the New Testament And Other Early Christian Literature, Chicago, Ill.; The University of Chicago Press, 1979.
5. Robertson, op. Cit, p. 327.
6. Ibid, p. 328.
7. Ibid., p. 328.
8. Bauer, Arndt, Gingrich, Danker, op. cit., p. 852.
9. J. H. Thayer, A Greek-English Lexicon of the New Testament, Grand Rapids, Mich.: Zondervan Publishing House, 1969, p. 314.
10. Bauer, Arndt, Gingrich, Danker, op. cit., p. 683.
11. Hermann Martin Kleinknecht, Theological Dictionary of the New Tes-tament, ed. Gerhard Kittel, tr. and ed. Geoffrey W. Gromiley, Grand Rapids, Mich.: Wm. B. Eerdmans Pub. Co., 1964, Vol. III, p. 123.
12. R. C. Sproul, If There's a God, Why Are There Atheists?, Wheaton, Illinois: Tyndale House Publishers, Inc., 1988, p. 65.
13. Robertson, op. cit., 330.
14. Bauer, Arndt, Gingrich, Danker, op. cit., p. 222.
15. Sproul. op. cit., p. 67.
16. Helmut Gollwitzer, The Existence of God as Confessed by Faith, trans. James W. Leith (Philadelphia: Westminster, 1965), pp. 89ff.
17. Sproul, op. cit., pp. 77, 78.
18. Robertson, op. cit., p. 331.
19. John N. Oswalt, "The Old Testament and Honosexuality," What You Should Know About Homosexuality, ed. Charles W. Keysor, Grand Rapids, Mich.: Zondervan Publishing House, 1979, p. 39.
20. Robertson, op. cit., p. 332.
21. Ibid., p. 332.
22. Thayer, op. cit., p. 320.

23 . Robertson, op. cit., p. 332.

24. Thayer, op. cit., p. 320.
25. Robertson, op. cit., p. 332.
26. Ibid., p. 333.
27. John Murray, "The Epistle to the Romans," The New International Commentary on the New Testament, ed. F. F. Bruce, Grand Rapids, Michigan: Wm. B. Eerdmans Pub. Co., 1965, p. 51.