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Exegetical and Hermeneutical Commentary of Romans 1:29

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Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

29. fornication ] This word is to be omitted.

maliciousness ] Same word as 1Pe 2:1, (where E. V. “malice,”) 16. The Gr. is a wider word than these English words; evil in its largest sense, but specially, moral evil.

full of envy ] Lit. brimful; a word as strong as possible.

malignity ] Our “ ill-nature ” exactly.

Fuente: The Cambridge Bible for Schools and Colleges

Being filled – That is, the things which he specifies were common or abounded among them. This is a strong phrase, denoting that these things were so often practiced as that it might be said they were full of them. We have a phrase like this still, when we say of one that he is full of mischief, etc.

Unrighteousness – adikia. This is a word denoting injustice, or iniquity in general. The particular specifications of the iniquity follow.

Fornication – This was a common and almost universal sin among the ancients, as it is among the moderns. The word denotes all illicit sexual intercourse. That this was a common crime among the ancient pagan, it would be easy to show, were it proper, even in relation to their wisest and most learned men. They who wish to see ample evidence of this charge may find it in Tholucks Nature and Moral Influence of Heathenism, in the Biblical Repository, vol. ii. p. 441-464.

Wickedness – The word used here denotes a desire of injuring others; or, as we should express it, malice. It is that depravity and obliquity of mind which strives to produce injury on others. (Calvin.)

Covetousness – Avarice, or the desire of obtaining what belongs to others. This vice is common in the world; but it would be particularly so where the other vices enumerated here abounded, and people were desirous of luxury, and the gratification of their senses. Rome was particularly desirous of the wealth of other nations, and hence, its extended wars, and the various evils of rapine and conquest.

Licentiousness – kakia. This word denotes evil in general; rather the act of doing wrong than the desire which was expressed before by the word wickedness.

Full of envy – Pain, uneasiness, mortification, or discontent, excited by anothers prosperity, accompanied with some degree of hatred or malignity, and often with a desire or an effort to depreciate the person, and with pleasure in seeing him depressed (Webster). This passion is so common still, that it is not necessary to attempt to prove that it was common among the ancients. It seems to be natural to the human heart. It is one of the most common manifestations of wickedness, and shows clearly the deep depravity of man. Benevolence rejoices at the happiness of others, and seeks to promote it. But envy exists almost everywhere, and in almost every human bosom:

All human virtue, to its latest breath,

Finds envy never conquered but by death.

Pope.

Murder – The taking of human life with premeditated malice by a person of a sane mind. This is necessary to constitute murder now, but the word used here denotes all manslaughter, or taking human life, except what occurs as the punishment of crime. It is scarcely necessary to show that this was common among the Gentiles. It has prevailed in all communities, but it was particularly prevalent in Rome. It is necessary only to refer the reader to the common events in the Roman history of assassinations, deaths by poison, and the destruction of slaves. But in a special manner the charge was properly alleged against them, on account of the inhuman contests of the gladiators in the amphitheaters. These were common at Rome, and constituted a favorite amusement with the people. Originally captives, slaves, and criminals were trained up for combat; but it afterward became common for even Roman citizens to engage in these bloody combats, and Nero at one show exhibited no less than four hundred senators and six hundred knights as gladiators.

The fondness for this bloody spectacle continued until the reign of Constantine the Great, the first Christian emperor, by whom they were abolished about six hundred years after the original institution. Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire. Gibbons Decline and Fall, chapter xxx. 404 a.d. As an instance of what might occur in this inhuman spectacle, we may refer to what took place on such an occasion in the reign of Probus (281 a.d.). During his triumph, near 700 gladiators were reserved to shed each others blood for the amusement of the Roman people. But disdaining to shed their blood for the amusement of the populace, they killed their keepers, broke from their place of confinement, and filled the streets of Rome with blood and confusion. Gibbons Decline and Fall, chapter 12. With such views and with such spectacles before them, it is not wonderful that murder was regarded as a matter of little consequence, and hence, this crime prevailed throughout the world.

Debate – Our word debate does not commonly imply evil. It denotes commonly discussion for elucidating truth; or for maintaining a proposition, as the debates in Parliament, etc. But the word in the original meant also contention, strife, altercation, connected with anger and heated zeal; Rom 13:13; 1Co 1:11; 1Co 3:3; 2Co 12:20; Gal 5:20; Phi 1:15; 1Ti 6:4; Tit 3:9. This contention and strife would, of course, follow from malice and covetousness, etc.

Deceit – This denotes fraud, falsehood, etc. That this was common is also plain. The Cretans are testified by one of the Greek poets to have been always liars. Tit 1:12. Juvenal charges the same thing on the Romans. (Sat. iii. 41.) What, says he, should I do at Rome? I cannot lie. Intimating that if he were there, it would follow, of course, that he would be expected to be false. The same thing is still true. Writers on India tell us that the word of a Hindu even under oath is not to be regarded; and the same thing occurs in most pagan countries.

Malignity – This word signifies here, not malignity in general, but that particular species of it which consists in misinterpreting the words or actions of others, or putting the worst construction on their conduct.

Whisperers – Those who secretly, and in a sly manner, by hints and inuendoes, detract from others, or excite suspicion of them. It does not mean those who openly calumniate, but that more dangerous class who give hints of evil in others, who affect great knowledge, and communicate the evil report under an injunction of secrecy, knowing that it will be divulged. This class of people abounds everywhere, and there is scarcely any one more dangerous to the peace or happiness of society.

Fuente: Albert Barnes’ Notes on the Bible

Rom 1:29-31

Being filled with all unrighteousness.

The prevalence of evil

All is full of crime and vice; there is more committed than can be healed by punishment. A monstrous prize contest of wickedness is going on. The desire to sin increases, and shame decreases day by day. Vice is no longer practised secretly, but in open view. Vileness gains in every street and in every breast to such an extent that conscience has become not only rare but extinct. (Seneca.)

Wickedness.

With and without the gospel

The worst kind of religion is no religion at all; and these men, living in ease and luxury, indulging themselves in the amusement of going without religion, may be thankful that they live in the lands where the gospel they neglect has tamed the beastliness and ferocity of the men who, but for Christianity, might long ago have eaten their carcasses like the South Sea Islanders, or cut off their heads and tanned their hides like the monsters of the French Revolution. When the microscopic search of scepticism, which has hunted the heavens and sounded the seas to disprove the existence of a Creator, has turned its attention to human society, and has found a place on this planet ten miles square where a decent man can live in decency, comfort, and security, supporting and educating his children unspoiled and unpolluted–a place where age is reverenced, infancy respected, manhood respected, womanhood honoured, and human life held in duo regard; when sceptics can find such a place ten miles square on this globe, where the gospel of Christ has not gone and cleared the way and laid the foundations and made decency and security possible, it will then be in order for the sceptical literati to move thither and then ventilate their views. But so long as these very men are dependent upon the religion which they discard for every privilege they enjoy, they may well hesitate a little before they seek to rob the Christian of his hope and humanity of its faith in that Saviour who alone has given to man that hope of life eternal which makes life tolerable and society possible, and robs death of its terrors and the grave of its gloom. (J. R. Lowell.)

Spreading tendency of sin

I need not, I suppose, spend any time in illustrating the vividness and truthfulness of that metaphor which compares any kind of evil in a mans character to the silently, gradually, surely working leaven. The cancer spreads; the fungus creeps steadily through the rotting timber; the smallest hidden speck of evil in a mans nature has in it a demoniacal transforming and assimilating power which works underground, unconsciously even to the man himself, until some strain of temptation and stress of trial comes; and lo! he finds that what he thought was solid timber is all eaten out in the heart of it, and has no strength to resist or to bear. The smallest sin may corrupt a mans whole nature, and change, as it were, the chemical composition of every part of it; though in itself it be but an infinitesimal and almost invisible atom that has been dropped into the hole. (A. Maclaren, D. D.)

Whisperers, backbiters.–

Detraction

These two words agree that they both wound the fame of our neighbour, and they both do it behind his back or in his absence. But they differ–

1. In that whispering doth it secretly and closely, but backbiting openly.

2. Whispering tendeth to breed strife among our friends, but backbiting to our general disgrace before the world. The one seeketh to deprive us of the goodwill of our friends, the other to destroy our service. They are often conjoined (2Co 12:20).

I. What is detraction?

1. The nature of it in general. It is an unjust violation of anothers reputation. God, that hath bidden me to love my neighbour as myself, doth therein bid me to be tender not only of his person and goods, but of his good name. Therefore certainly this is–

(1) A sin against God, who hath forbidden us to bear false witness against our neighbour, and to speak evil of others without a cause (Eph 4:31);

(2) A wrong to man because it robbeth him of his good name, which is so deservedly esteemed by all that would do anything for God in the world (Pro 22:1; Ecc 7:1).

(3) The causes it proceedeth from are–

(a) Malice and ill-will, which prompteth us to speak falsely of others, so to make them odious, or do them wrong or hurt. Now, to hate our brother is inconsistent with that charity which the love of Christ should beget in us (1Pe 4:8; 2Pe 1:7);

(b) Uncharitable credulity, whereby men easily believe a false report, and so convey it to others (Jer 20:10);

(c) Rashness and unruliness of tongue (Jam 1:26). Possibly it may not come from downright malice, but (Pro 11:13) whisperers must be talking, and be it true or false, out it comes;

(d) Passion for our different interests and opinions. Bitter envying (Jam 3:14) hath made mad work in the world as to strifes, and confusions, and quarrels, and bloodsheds, and persecutions. But usually it venteth itself in evil-speaking (2Co 12:20).

2. The kinds of it are two in the text.

(1) Whispering, which is privy defamation of our brother. Now this is a great sin–

(a) Because it is here reckoned among those which reigned among the heathen, and God hath expressly forbidden to His people (Lev 19:16; Jer 11:4).

(b) It is against natural equity, because they do that to others which they would not have done to themselves (Mat 7:2).

(c) It is a cause of much mischief in the world, as–Grief to the party wronged (Pro 18:8); much debate and strife (Pro 26:20; Pro 16:28; Pro 6:19); sometimes even the destruction of anothers life (Eze 22:9; 1Sa 22:9). But here ariseth a question, whether all private complaints and informations against others come under the name of whispering? I answer–No, with these cautions–

(i) If the party be duly admonished; for, before we go any further, the rule is (Mat 18:15).

(ii) If it be made to such as have power to redress the fault by the most discreet and gentle means (Gen 37:2).

(iii) If the complainer seeketh nothing but the amendment of the party.
(iv) If he grieve that he hath cause to complain, and pray for his conversion.

3. Backbiting is a more public speaking evil of our absent brother, to the impairing of his credit. Now, this may be done–

(1) With respect to the good things found in him. There are four degrees in this:

(a) When we deny them. This is not only to wrong our neighbour, but to rob God of His own praise.

(b) When we lessen them. To extenuate and clip anothers due praise is envy, but in honour to prefer them above ourselves is charity and humility (Php 2:3; Rom 12:10).

(c) When we but deprave them by supposing a sinister intention (Job 1:9).

(d) When we enviously suppress them.

(2) With respect to evil supposed to be committed by them.

(a) When we publish their secret slips, which in charity we ought to conceal (Pro 11:13).

(b) When, in relating any evil action of another, we use harder terms than are required, and make beams of motes, and mountains of mole hills. We should lessen sins all that we can (Act 3:17).

II. The heinousness of the sin.

1. In general, that is evident from what is said already. I shall urge two arguments more.

(1) That men shall be called to an account for these sins as well as others (Jud 1:15; 1Pe 4:4-5).

(2) It is the property of a citizen of Zion not to be given to backbiting (Psa 15:3).

2. More particularly, it is the more heinous.

(1) From the person against whom it is committed. As suppose the godly and irreprovable for the main, who by their life and conversation have the best right to honour and esteem (Psa 64:3; Num 12:8; 1Ti 3:7). Against these it is not only unjust, but noxious and hurtful to Gods service.

(2) From the persons before whom the slander is brought; so that they are deprived not only of private friendships, but the favour and countenance of these under whose protection they have their life and service (Est 3:8; Psa 52:1).

(3) From the end of it. Some men have no direct intention of mischief, but are given to tattling. It is a great sin in them, and an unprofitable waste of time; but it is a greater in those that make it their business to disgrace others or sow discord.

(4) From the effect or great hurt that followeth, be it loss of estate, as in the case of Mephibosheth, or a general trouble and persecution on the people of God. When their good names are buried their persons cannot long subsist afterward with any degree of service.

Conclusion: Note–

1. How good natured Christianity is, and befriendeth human societies; it condemneth not only sins against God, but sins against our neighbour (Php 4:8).

2. That we should not speak evil of others behind their backs, but tell them their faults plainly in love and wisdom, nor encourage others in this sin (Pro 25:23). (T. Manton, D. D.)

Haters of God.–

Hatred of God

Enemies of God in heart and work (Rom 8:7). Hatred of God is the essence of sin, as the love of God is the essence of holiness. Hatred to God is shown in dislike–

1. To His character as just and holy.

2. To His government as opposed to evil-doers.

3. To His laws as forbidding what is sinful.

4. To His people as bearing His image.

Hatred of God is the cause of mens rejection of Christ (Joh 15:21-24). Written in characters of blood in times of persecution (Psa 79:2-3). Shows the intense wickedness and madness of the human heart. God is hated who is supremely excellent, and mans greatest benefactor. An unholy nature is at the root of such hatred, which is aggravated by conscious guilt and dread of God. It is only overcome by the belief of Gods love as seen in Christ. (T. Robinson, D. D.)

Hatred of God: its futility

The inventions of a hater of God are as the proud engines and presumptuous artillery of a Titanic warfare of defiance against Heaven, which recoil on himself, like mountains which are hurled back on the heads of the giants who attempted to scale the skies, and which crushed them beneath the ruins. (Bp. Chr. Wordsworth.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 29. Being filled with all unrighteousness] , every vice contrary to justice and righteousness.

Fornication] , all commerce between the sexes out of the bounds of lawful marriage. Some of the best MSS. omit this reading; and others have , uncleanness.

Wickedness] , malignity, that which is oppressive to its possessor and to its object; from , labour, toil, c.

Covetousness] , from , more, and , I will have the intense love or lust of gain; the determination to be rich; the principle of a dissatisfied and discontented soul.

Maliciousness] , malice, ill-will; what is radically and essentially vicious.

Full of envy] , from , to wither, decay, consume, pine away, c. “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] , taking away the life of another by any means; mortal hatred; for he that hates his brother in his heart is a murderer.

Debate] , contention, discord, c. Of this vile passion the Greeks made a goddess.

Deceit] , lying, falsity, prevarication, imposition, c. from , to take with a bait.

Malignity] , from , evil, and , 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] , secret detractors; those who, under pretended secrecy, carry about accusations against their neighbours, 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 , psithuristas.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Now follow the sins against the second table, which reigned amongst the Gentiles; amongst which

unrighteousness is as the fountain, from whence the rest as streams do flow. This is the genus that comprehends all the evils hereafter enumerated. It is not to be supposed that all the following vices were found in every individual person; but the meaning is, that all were guilty of some, and some were guilty of all of them.

Fornication, wickedness; in the Greek there is all elegant paronomasia, , . So there are two more in the following verses, , , , . The design of the apostle is, to set down a particular vice; therefore, instead of wickedness, some read troublesomeness, or a desire to procure trouble and molestation to another. The devil is called , the troublesome one.

Maliciousness; or, mischievousness, the better to distinguish it from envy.

Malignity; or, morosity and churlishness, taking all things in the worser part.

Whisperers: whisperers speak evil privily of others; backbiters, openly.

Fuente: English Annotations on the Holy Bible by Matthew Poole

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.

Fuente: John Gill’s Exposition of the Entire Bible

Being called with (). Perfect passive participle of the common verb , state of completion, “filled to the brim with” four vices in the associative instrumental case (, unrighteousness as in verse 18, , active wickedness as in Mr 7:22, , covetousness as in 1Thess 2:5; Luke 12:15, , maliciousness or inward viciousness of disposition as in 1Co 5:8). Note asyndeton, no connective in the lists in verses 29-31. Dramatic effect. The order of these words varies in the MSS. and , fornication, is not genuine here (absent in Aleph A B C).

Full of (). Paul changes from participle to adjective. Old adjective, rare in the N.T., like , to fill full (only in Ac 2:13 in N.T.), stuffed full of (with genitive). Five substantives in the genitive (, envy, as in Ga 5:21, , murder, and so a paronomasia or combination with , of like sounding words, , strife, as in 2Co 12:16, , malignity, and here only in N.T. though old word from and that from and , a tendency to put a bad construction on things, depravity of heart and malicious disposition.

Fuente: Robertson’s Word Pictures in the New Testament

1) “Having been filled with all,” (pepleromenos pase) “Having been filled, obsessed, or controlled with all,”

a ) – Unrighteousness,” (adikia), All kinds of unrighteousness, thoughts, attitudes and deeds that are unholy, or out of harmony with God, 1Jn 1:9; 1Jn 5:17.

b) “Fornication…fornication,” Moral impurity, 1Co 7:2; Mat 5:32; idolatry or worship of a false God, 2Ch 21:11.

c) “Wickedness,” (poneria) Moral deeds, thoughts, and attitudes of inward rebellion and outward disobedience to

d) “Covetousness,” (pleoneksai) “Covetousness,” selfish desires without regards for God or others, Exo 20:17; Heb 13:5.

e) “Maliciousness,” (kakia) “evil,” devilish attitudes and behavior in conduct, 1Co 5:8; Col 3:8; 1Pe 2:16.

f) “Full of envy,” (mestous phthonou) “full of envy,” resentments, bitterness, and gaul of soul and emotions for success of others, Pro 23:17; Jas 3:14; Gal 5:21.

g) “Murder,” (phonou) “or murder,” the premeditated, malice-aforethought-type of taking the life of a human being, and cruelty in word or deed, Mat 19:19; Jer 7:9; Exo 20:13.

h) “Debate,” (eridos) “of strife,” of contentions,

selfish desires expressed over policies, not moral or ethical principles, Isa 58:4; 2Co 12:20.

i)“Deceit,” (dolou) “of guile,” dishonest deception, lying, even by method of half truths, or insinuations. Psa 10:7; Pro 12:5; Rom 3:13.

j) “Malignity,” (kakeetheias) “of malignity,” foul, corrupted, contagious attitude to think evil of others.

k) “Whisperers,” (Psithuristas) “Whisperers,” talebearers, gossipers, backbiters, viper-tongued-discord sovvers.

These are the fruits of evil trees, (of all weather raw crab apples, persimmons, and lemons) Mat 7:16-20.

Fuente: Garner-Howes Baptist Commentary

29. Understand by unrighteousness, the violation of justice among men, by not rendering to each his due. I have rendered πονηρίαν, according to the opinion of Ammonium, wickedness; for he teaches us that πονηρον, the wicked, is δραστίκον κακου, the doer of evil. The word ( nequitia ) then means practiced wickedness, or licentiousness in doing mischief: but maliciousness ( malitia ) is that depravity and obliquity of mind which leads us to do harm to our neighbour. (54) For the word πορνείαν, which Paul uses, I have put lust, ( libidinem .) I do not, however, object, if one prefers to render it fornication; but he means the inward passion as well as the outward act. (55) The words avarice, envy, and murder, have nothing doubtful in their meaning. Under the word strife, ( contentione ,) (56) he includes quarrels, fightings, and seditions. We have rendered κακοηθείαν, perversity, ( perversitatem 😉 (57) which is a notorious and uncommon wickedness; that is, when a man, covered over, as it were, with hardness, has become hardened in a corrupt course of life by custom and evil habit.

(54) The two words are πονηρία and κακία [ Doddridge ] renders them “mischief and malignity.” [ Pareus ] says that κακία is vice, opposed to τη αρετη — virtue. — Ed.

(55) “Πορνεία has an extended sense, comprehending all illicit intercourse, whether fornication, adultery, incest, or any other venus illicita .” — [ Stuart ]

(56) Improperly rendered “debate” in our version — ἔριδος, “strife”, by [ Macknight ] , and “contention,” by [ Doddridge ]. — Ed.

(57) In our versions “malignity;” by [ Macknight ] , “bad disposition;” and by [ Doddridge ], “inveteracy of evil habits.” [ Schleusner ] thinks that it means here “malevolence.” — Ed.

Fuente: Calvin’s Complete Commentary

(29, 30) Whisperers, backbiters.In the Greek the idea of secresy is contained chiefly in the first of these words. Secret backbiters and slanderers of every kind.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

29. Filled with all unrighteousness When the sensual vices prevail the cruel and bloody vices are sure to accompany. When the laws of modesty are triumphantly set at naught, and men and women, glorying in shame, invent extravagant modes of sensuality, every other law, human and divine, is broken with the same triumphant license. Hence the apostle, after having fully pictured the sexual demoralization, proceeds to represent the moral anarchy that succeeds, in a list, with little recognisable order, of the vices of a heathenized community.

Fornication Omitted by best authorities, it is amply included in the previous verses.

Debate Strife.

Whisperers Secret slanderers.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Being filled with all unrighteousness: wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity, whisperers, backbiters, haters of God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, without understanding, breakers of agreements, without natural affection, unmerciful,’

The consequence of their being given up to an unfit mind was that they were ‘filled with all unrighteousness’, the unrighteousness of Rom 1:18. Instead of coming to God in faith and experiencing the righteousness of God they were ‘filled with all unrighteousness’. the unrighteousness of man. And we are now given a long list of the sins into which their unfitness took them. Such lists were a typical feature of the times in the philosophical world.

The first in the list is ‘wickedness’ (poneria). This word refers to those whose waywardness expresses itself in deliberately hurting others. It has in mind the desire to do harm to people, either by corrupting them or by doing violence to them. Next in the list is ‘covetousness – the lust to obtain’ (pleonexia). The Greek word is built up of two words which mean to ‘have more’. Such people are out to get what they can for themselves, often without regard for the rights of others. ‘Maliciousness’ (kakia). Kakia is the common Greek word for general ‘badness’. It describes the case of a man who is destitute of every quality which would make him good. It has in mind ‘the degeneracy out of which all sins grow and in which all sins flourish’. ‘Full of envy’ (phthonos). This kind of envy grudges everything to everyone. Such a person resents those who achieve what he cannot. He resents those who work hard and build up wealth, while he cannot be bothered to stir himself. So the emphasis in the first four words is very much on man’s behaviour and attitude towards his fellow-man.

‘Murder’ (phonos). We must remember that Jesus gave this word new meaning. It refers not only to the murderer, but also to the hater, and to the one who rages in his mind. ‘Strife’ (eris). What is in mind here is the contention which is born of envy, of ambition, of a desire for prestige and prominence. It always wants the best for itself and fights for what it wants regardless of others. ‘Deceit’ (dolos). The verb from which this comes is used of debasing precious metals and adulterating wines. It refers to the person who will happily use deceit to get his own way, the confidence trickster, the rogue builder, the dishonest salesman, the cheat. ‘Malignity’ (kakoetheia) has in mind having the spirit which puts the worst construction on everything. It means literally being evil-natured, having the spirit which always sees the worst in other people and interprets things in the worst way. It is the prime sin of the gossiper who destroys people behind their backs. ‘Whisperers and backbiters’ (psithuristes, and katalalos). These two words both describe people with slanderous tongues, but there is a difference between them. Psithuristes describes the man who whispers his malicious stories in the ear of anyone who will listen, who takes someone into a corner and passes on a character-destroying story. Katalalos, on the other hand, describes the man who shouts his slanders abroad, making his accusations quite openly. Again the emphasis in these words is on tendencies within man which make him behave as he does.

‘Haters of God’ (theostugeis). This describes the man who hates God because he is aware that he himself is living in defiance of Him. He sees God as interfering between himself and his pleasures, as the One Who wants to prevent him from doing what he wants. He would gladly eliminate God if he could, for to him the best world would be a godless one where everyone could do what they wanted (although he does not think of what the consequences of that would be). ‘Insolent’ (hubristes). Hubris refers to the pride that defies God, and to thoughtless arrogance. It has in mind the person who is sadistically cruel, and enjoys hurting just for the sake of hurting. It refers to the person who is so sure of himself that he has little regard for others. ‘Haughty, arrogant’ (huperephanos). This is the word which is used when we read that ‘God resists the proud’ ( Jas 4:6 ; 1Pe 5:5; Pro 3:34). Such a person has a contempt for everyone except himself. His whole life is lived in an atmosphere of contempt for others and he delights to make others feel small. ‘Boastful.’ (alazon). Alazon literally means ‘one who wanders about’. It then became the stock word for wandering quacks who boasted of cures that they had achieved, and for salesmen who boasted that their wares had an excellence which they were far from possessing. The Greeks defined alazoneia as the spirit which pretends to have what it has not. It has in mind the kind of man who boasts of deals which exist only in his imagination, of connections with influential people which do not exist at all, and of gifts to charities which he never actually gave. He constantly says that his house is really too small for him, and that he must buy a bigger one. His sole aim is to impress others.

‘Inventors of evil things’ (epheuretes kakon). This phrase describes the man who is not content with the usual, ordinary ways of sinning, but seeks out new vices because he has grown blase and is looking for a new thrill from some new sin. He continues to sink lower and lower. ‘Disobedient to parents (goneusin apeitheis). Both Jews and Romans set obedience to parents very high on the scale of virtues. Parents were seen very much as the first level of authority, controlling the waywardness of mankind. The honouring of the authority of parents was one of the Ten Commandments, whilst in the early days of the Roman Republic, the patria potestas, the father’s power, was seen as so absolute that he had the power of life and death over his family. It was important because once the bonds of the family are loosened, wholesale degeneracy necessarily follows. ‘Without understanding’ (asunetos). This word has in mind the man who is unwise, who never learns the lesson of experience, and who will not use the mind and brain that God has given to him. ‘Breakers of agreements’ (asunthetos). Here the idea is of someone whose word cannot be trusted. Whatever agreement you come to with them you can never be sure that they will fulfil their obligations.

‘Without natural affection’ (astorgos). Storge was the special Greek word for family love. In Paul’s day family love was on the wane. Children were often considered a misfortune. When a child was born, it was taken to its father and laid at his feet. If the father picked it up it meant that he acknowledged it. If he turned away and deserted it, the child was literally thrown out. No night passed without there being thirty or forty abandoned children left in the Roman forum. The natural bonds of human affection were being destroyed. And even in our society today children are regularly treated inhumanely. ‘Unmerciful’ (aneleemon). At the time when Paul was writing human life was cheap. A slave could be killed or tortured by his master, for he was seen only as a piece of property and the law gave his master unlimited power over him. It was the age in which people found their delight in watching men kill each other at the gladiatorial games. Compassion was in short supply. In some parts of our country the same applies today. People are afraid to go out because of the gangs who roam the streets looking for trouble.

A perusal of this list will soon bring home to us sins of which each one of us is guilty to at least some extent. It is Paul’s deliberate attempt to bring out the horror of sin in the world, and to establish that all men are sinners.

Fuente: Commentary Series on the Bible by Peter Pett

Rom 1:29. Wickedness The original word signifies doing mischief: that rendered maliciousness denotes a malicious temper; and that rendered malignity, a custom of repeating their malice frequently. Unrighteousness or injustice stands first in this black catalogue, unmercifulness last. The whole enumeration contains nine particulars relating to the affections, two to conversation, three respecting God, themselves, and their neighbour; two to the transacting of outward affairs, and six to the various relations in which they stood. See Bengelius, and Calmet.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 1:29-31 . ] a more precise definition of .: as those who are full of every unrighteousness (Rom 1:18 ). This is the general statement, and all the points subsequently introduced are its several species , so that and then . . [536] are appositions to . . . Similar catalogues of sins are 2Co 12:20 ; Gal 5:19 ff.; Eph 5:3 f.; 1Ti 1:9 f.; 2Ti 3:2 ff.

. ] malignity (malice), comp Eph 4:31 ; Col 3:8 ; Tit 3:3 . vileness (meanness), the latter, in Aristotle and other writers, opposed to , and translated in Cicero, Tusc. iv. 15, 34, by vitiositas . Comp 1Co 5:8 .

] Conceived here as the thought which has filled the man, the , Homer, Od. xix. 2, comp Act 9:1 . On the paronomasia with comp Gal 5:21 . The latter is just the , Dem. 499, 21.

] malicious disposition , whose peculiarity it is (Aristotle, Rhet. ii. 13). As the context requires a special vice, we may not adopt, with Erasmus, Calvin, and Homberg, the general signification perversitas, corruptio morum (Xen. Cyn. xiii. 16; Dem. 542, 11; Plat. Rep. p. 348 D). See regarding the word generally Homberg, Parerg. p. 196; Kypke, II. p. 155 f.

.] whisperers, talebearers , consequently secret slanderers (Dem. 1358, 6); but , calumniators, detractors generally , not precisely open ones (Theophylact, Kllner, de Wette and others). Comp , Clem. Cor. i. 35. The construction of as an adjective with . (Hofmann), must be rejected, because none of the other elements has an adjectival definition annexed to it, and because . would not add to the notion of . anything characteristic in the way of more precise definition. . would be better fitted to form a limiting definition of . But in 2Co 12:20 also, both ideas stand independently side by side.

] hated by God, Deo odibiles (Vulgate). This passive rendering of the word which belongs especially to the tragedians (Pollux, i. 21), so that it is equivalent to (comp Soph. Aj. 458), is clearly attested by the usus loquendi as the only correct one. See Eurip. Troad. 1213, Cycl. 395, 598, Neophr. ap. Stob. serm. 20, p. 172. Comp in Aesch. Choeph. 635, Fritzsche in loc [544] , and Wetstein. Since no passage whatever supports the active signification, and since even Suidas and Oecumenius clearly betray that they knew the active meaning adopted by them to be a deviation from the usage of the ancient writers, [545] we must reject, with Koppe, Rckert, Fritzsche, de Wette, Philippi, Baumgarten-Crusius, and Hofmann, the interpretation, Dei osores , that has been preferred by the majority since the time of Theodoret. [546] Even the analogous forms that have been appealed to, , (Aesch. Choeph. 51, Prom. 799), are to be taken as passives , and therefore testify against the active interpretation. [547] Comp , stricken of God, Herod. viii. 137, al [549] In particular, is quite the same as , the opposite of , beloved of God. (See Plat. Rep. p. 612 E, Euth. p. 8 A; Dem. 1486, ult.; Arist. Ran. 443.) Comp , Wis 14:9 ; and, as regards the idea, the Homeric , Od. . 74. The accentuation , approved of even by Grotius and Beza, to distinguish it from the passive , is nothing but an ancient (Suidas) unsupported fiction. See Buttmann, II. p. 371, Winer, p. 53 [E. T. 61]. God-hating is expressed by , Lucian, Tim. 35, Aesch. Ag. 1090; comp , God-loving . The adoption, nevertheless, of the active sense was occasioned by the consideration: “ut in passivo positum dicatur, nulla est ratio, quum P. hic homines ex vitiis evidentibus reos faciat,” Calvin; but even granting a certain unsuitableness in the passive sense, still we should not be justified in giving an explanation contrary to the usus loquendi; we should be obliged to abide by the view that Paul had mixed up a less suitable term among the others. But this objection is diminished, if we take ., in accordance with the idea of divine holiness, as a characteristic designation of infamous evil-doers in general. So Fritzsche, and also Philippi. Comp Plat. Legg. viii. p. 838 B: . . And it vanishes altogether, if, leaving the word in its strict signification, hated of God , we recognise in it a summary judgment of moral indignation respecting all the preceding particulars; so that, looking back on these, it forms a resting point in the disgraceful catalogue, the continuation of which is then carried on by . . [553] According to Hofmann, . is an adjective qualifying . But we do not see why precisely this single point [554] in the entire catalogue, insolence (the notion of which is not to be arbitrarily heightened, so as to make it denote “the man-despiser who treads upon his fellows ”), among so many particulars, some of them even worse, should be accompanied by an epithet, and one, too, of so extreme severity.

The continuation begins with a threefold description of self-exaltation , and that in a descending climax. Regarding the distinction between , the insolent (qui prae superbia non solum contemnunt alios, sed etiam contumeliose tractant, comp 1Ti 1:13 ), , the proud (who, proud of real or imaginary advantages, despise others), and ( boasters, swaggerers , without exactly intending to despise or insult others with their vainglory), see Tittmann, Synon. N. T. p. 73 f. Comp Grotius and Wetstein; on . especially Ruhnk. a [557] Tim. p. 28, Ast, a [558] Theophr. Char. 23. If . be taken as adjective with the latter (Hofmann), then the vice, which is invariably and intrinsically immoral, [559] would be limited merely to a particular mode of it.

. ] devisers (Anacr. xli. 3) of evil things , quite general; not to be limited to things of luxury , with Grotius; nor, with Hofmann, to evils which they desire to do to others. Comp 2Ma 7:31 , and the passages from Philo in Loesner; also Tacit. Ann. iv. 11, and Virg. Aen. ii. 161.

] irrational, unreflecting , who, in what they do and leave undone, are not determined by the , by morally intelligent insight. Luther rightly says: “Mr. Unreason going rashly to work [Hans Unvernunft, mit dem Kopfe hindurch].” So also Sir 15:7 . The rendering devoid of conscience (according to Suidas) deviates from the proper signification of the word.

] makes a paronomasia with the foregoing, and means, not unsociable (Castalio, Tittmann, Ewald, comp Hofmann), for which there is no warrant of usage, but covenant-breakers (Jer 3:8 ; Jer 3:10 f.; Suidas, Hesychius; see also Dem. 383, 6). On . (without the natural affection of love) and . (unmerciful), see Tittmann, Synon. p. 69.

The succession of the accumulated particulars is not arranged according to a systematic scheme, and the construction of such a scheme leads to arbitrary definition of the import of individual points; but still their distribution is so far in accordance with approximate categories, that there are presented: 1 st , The general heathen vices, . ; 2 nd, dispositions inimical to others, . , and calumniatory speeches , ., .; both series concluding with the general ; then, 3 rd , The arrogant character, . ; and finally, 4 th , A series of negative particulars (all with a privative), but headed by the positive, general . . This negative series portrays the want of dutiful affection in family life ( . . ), of intelligence ( . ), fidelity ( . ), and love ( . . ), consequently the want of every principle on which moral action is based.

[536] . . . .

[544] n loc. refers to the note of the commentator or editor named on the particular passage.

[545] Suidas says: , , . Oecumenius: , , . These negative definitions, which both give, manifestly point to the use of the word in other authors, from which Paul here departs. It is doubtful whether Clement, Cor. I. 35, where there is an echo of our passage, had in view the active or the passive sense of . He uses indeed the evidently active , but adds at the close of the list of sins: . Chrysostom does not express his opinion regarding the word.

[546] The Dei osores was taken to refer to the heathen vice of wrath against the gods conceived as possessing human passions. See Grotius and Reiche. Others have understood it variously. Tholuck thinks of accusers of providence, Promethean characters; Ewald, of blasphemers of God; Calvin, of those who have a horror of God on account of His righteousness . Thus there is introduced into the general expression what the context gives no hint of. This applies also to Luther’s gloss: “the real Epicureans , who live as if there were no God.”

[547] Even in Clem. Hom. i. 12, there is nothing whatever in the connection opposed to the passive rendering of .

[549] l. and others; and other passages; and other editions.

[553] . . . .

[554] For neither . nor . are to be taken as adjectives. See on those words. Hofmann seems to have adopted such a view, merely in order to gain analogies in the text for his inappropriate treatment of the objectionable as an adjective.

[557] d refers to the note of the commentator or editor named on the particular passage.

[558] d refers to the note of the commentator or editor named on the particular passage.

[559] See Xen. Mem. i. 7, 1 ff., where is the antithesis of . It belongs to the category of the , Aesch. adv. Ctesiph . 99; Plat. Lys. p. 218 D. Compare also 2Ti 3:2 ; Clem. Cor. I. 35.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

Ver. 29. With all unrighteousness ] The mother of all the ensuing misrule.

Wickedness ] The Syrian saith, “bitterness.” SeeJer 2:19Jer 2:19 . The word may be rendered troublesomeness, as the devil is called , the troublesome one, the molester of God’s people; restless in himself and disquieting others.

Envy, murder ] Three such alliterations are found in this black beadroll. a b The apostle seems delighted with them, as was likewise the prophet Isaiah. Of which noble two, I may well say as one doth of Demosthenes and Cicero, Demosthenes Ciceroni praeripuit ne esset primus orator, Cicero Demostheni, ne solus.

Malignity ] Or, morosity, crossness, ill conditions; or an evil disposition, that taketh everything the worst way; whereas a better disposition would make a better exposition, and take things by the right handle.

Whisperers ] These are worse than backbiters, because they work underground, like as the wind that creeps in the chinks and crevices in a wall, or the cracks in a window, prove commonly more dangerous than a storm that meets a man in the face upon the champaign. A vento percolato, et ab inimico reconciliato libera nos.

a , . , . , . , .

b A list of persons to be specially prayed for D

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

29 31. ] belongs to the subject of , understood.

The reading appears to have arisen out of , and is placed by some MSS. after that word, by some after , omitting . The Apostle can hardly have written it here, treating as he does all these immoralities of the heart and conscience as results of, and flowing from , the licentious practices of idolatry above specified.

Accurate distinctions of ethical meaning can hardly be found for all these words. Without requiring such, or insisting on each excluding the rest, I have collected the most interesting notices respecting them. Umbreit has illustrated their LXX usage and Hebrew equivalents.

] Perhaps a general term, comprehending all that follow: such would be according to the usage of the Epistle: but perhaps to be confined to the stricter import of injustice; of which on the part of the Romans, Wetst. gives abundant testimonies.

] Ammonius interprets , , used therefore more of the tempter and seducer to evil.

] covetousness (not as 1Th 4:6 , see there), of which the whole provincial government and civil life of the Romans at the time was full. ‘Quando | major avariti patuit sinus?’ exclaims Juvenal, soon after this. Sat. i. 87.

] more the passive side of evil the capability of and proclivity to evil, the opposite to : so Arist. Eth. Nic. ii. 3. 6, . , .

and are probably put together from similarity of sound. So Eurip. Troad. 770 ff., , , , , , , .

] Sea reff.

. secret maligners, . open slanderers . The distinction attempted to be set up by Suidas and others, between , , and , , has been applied to also, which has therefore been written . But the distinction is untenable; all compound adjectives in being oxyton.

is never found in an active sense, ‘ hater of God ,’ but always in a passive, hated by God (cf. Eur. Troad. 1205, : Cycl. 395, : ib. 598: so , Demosth. 1486 ult.: : and sch. Eum. 831); and such is apparently the sense here. The order of crimes enumerated would be broken, and one of a totally different kind inserted between and , if . is to signify ‘ haters of God .’ But on the other supposition, if any crime was known more than another as ‘ hated by the gods ,’ it was that of ‘ delatores ,’ abandoned persons who circumvented and ruined others by a system of malignant espionage and false information. And the crime was one which the readers of this part of Roman history know to have been the pest of the state; see Tacitus, Ann. vi. 7, where he calls the delatores ‘Principi quidem grati, et Deo exosi .’ So also Philo, ap. Damascen. (quoted by Wetst.) , , . It does not follow that the delatores only are intended, but the expression may be used to include all those abandoned persons who were known as Diis exosi , who were employed in pursuits hateful and injurious to their kind. So Wetst., Meyer, Rckert, Fritzsche, De Wette: the majority of Commentators incline to the active sense, so Theodoret, c [4] , Erasm., Luther, Calv., Beza, Estius, Grot., Tholuck, Reiche, &c.

[4] cumenius of Tricca in Thrace, Cent y . XI.?

] opposed by Xenoph. Mem. i. ana Apol. Socr. to , ‘a discreet and modest man:’ but here perhaps, as said by Paul of himself, ref. 1 Tim., ‘qui contumeli afficit,’ ‘an insulting person.’

] , Theophr. Char. 34. It may be observed that Aristotle, Rhet. ii. 16, mentions and as examples of .

] see reff. , Aristot. Eth. Nic. iii. 10. , , . ( ). , Ibid. iv. 13.

. . ] ‘Sejanus omnium facinorum repertor habebatur,’ Tacit. Ann. iv. 11: ‘scelerumque inventor Ulixes,’ Virg. n. ii. 161: , , , , Philo in Flacc. 4, vol. ii. p. 520: (of Antiochus Epiph [5] ), 2Ma 7:31 .

[5] Epiphanius, Bp. of Salamis in Cyprus, 368 403

, destitute of (moral) understanding , see Col 1:9 , and reff. Here perhaps suggested by the similarity of sound to , without good faith , , Suid. and Hesych [6] In the same sense, and are opposed by Chrysippus and Plutarch (see Wetst.).

[6] Hesychius of Jerusalem, cent y . vi.

] , Hesych [7] And Athenus, speaking of , , , xiv. p. 655 c. “In hac urbe nemo liberos tollit, quia, quisquis suos hredes habet, nec ad cnas nec ad spectacula admittitur.” Petronius, 116. (Wetst.)

[7] Hesychius of Jerusalem, cent y . vi.

Fuente: Henry Alford’s Greek Testament

filled. Greek. pleroo. App-125.

fornication. The texts omit.

wickedness Greek. poneria. App-128.

maliciousness. Greek. kakia. App-128.

envy = jealousy. Greek. phthonos. Compare Mat 27:18.

murder. Greek. phonos. Note the Paronomasia, phthonos, phonos. App-6. See Act 9:1.

debate = strife.

deceit. Greek. dolos. See Act 13:10.

malignity. Greek. kakoetheia, literally disposition for mischief. Only here.

whisperers = calumniators. Greek. psithuristes. Only here.

Fuente: Companion Bible Notes, Appendices and Graphics

29-31.] belongs to the subject of , understood.

The reading appears to have arisen out of , and is placed by some MSS. after that word, by some after , omitting . The Apostle can hardly have written it here, treating as he does all these immoralities of the heart and conscience as results of, and flowing from, the licentious practices of idolatry above specified.

] Ammonius interprets , ,-used therefore more of the tempter and seducer to evil.

] covetousness (not as 1Th 4:6, see there), of which the whole provincial government and civil life of the Romans at the time was full. Quando | major avariti patuit sinus? exclaims Juvenal, soon after this. Sat. i. 87.

] more the passive side of evil-the capability of and proclivity to evil,-the opposite to :-so Arist. Eth. Nic. ii. 3. 6, . , .

and are probably put together from similarity of sound. So Eurip. Troad. 770 ff., , , , , , , .

] Sea reff.

. secret maligners,-. open slanderers. The distinction attempted to be set up by Suidas and others, between , , and , , has been applied to also, which has therefore been written . But the distinction is untenable; all compound adjectives in being oxyton.

is never found in an active sense, hater of God, but always in a passive, hated by God (cf. Eur. Troad. 1205, : Cycl. 395, : ib. 598: so , Demosth. 1486 ult.: : and sch. Eum. 831); and such is apparently the sense here. The order of crimes enumerated would be broken, and one of a totally different kind inserted between and , if . is to signify haters of God. But on the other supposition,-if any crime was known more than another as hated by the gods, it was that of delatores, abandoned persons who circumvented and ruined others by a system of malignant espionage and false information. And the crime was one which the readers of this part of Roman history know to have been the pest of the state; see Tacitus, Ann. vi. 7, where he calls the delatores Principi quidem grati, et Deo exosi. So also Philo, ap. Damascen. (quoted by Wetst.) , , . It does not follow that the delatores only are intended, but the expression may be used to include all those abandoned persons who were known as Diis exosi, who were employed in pursuits hateful and injurious to their kind. So Wetst., Meyer, Rckert, Fritzsche, De Wette:-the majority of Commentators incline to the active sense,-so Theodoret, c[4], Erasm., Luther, Calv., Beza, Estius, Grot., Tholuck, Reiche, &c.

[4] cumenius of Tricca in Thrace, Centy. XI.?

] opposed by Xenoph. Mem. i. ana Apol. Socr. to , a discreet and modest man: but here perhaps, as said by Paul of himself, ref. 1 Tim., qui contumeli afficit, an insulting person.

] , Theophr. Char. 34. It may be observed that Aristotle, Rhet. ii. 16, mentions and as examples of .

] see reff. , Aristot. Eth. Nic. iii. 10. , , . ( ). , Ibid. iv. 13.

. .] Sejanus omnium facinorum repertor habebatur, Tacit. Ann. iv. 11:-scelerumque inventor Ulixes, Virg. n. ii. 161: , , , , Philo in Flacc. 4, vol. ii. p. 520:- (of Antiochus Epiph[5]), 2Ma 7:31.

[5] Epiphanius, Bp. of Salamis in Cyprus, 368-403

, destitute of (moral) understanding, see Col 1:9, and reff. Here perhaps suggested by the similarity of sound to , without good faith, , Suid. and Hesych[6] In the same sense, and are opposed by Chrysippus and Plutarch (see Wetst.).

[6] Hesychius of Jerusalem, centy. vi.

] , Hesych[7] And Athenus, speaking of ,- , , xiv. p. 655 c. In hac urbe nemo liberos tollit, quia, quisquis suos hredes habet, nec ad cnas nec ad spectacula admittitur. Petronius, 116. (Wetst.)

[7] Hesychius of Jerusalem, centy. vi.

Fuente: The Greek Testament

Rom 1:29. ) a word of large meaning; follows presently after.-, with unrighteousness) This word, the opposite of righteousness, is put in the first place; unmerciful is put in the last [Rom 1:31]. Righteousness has [as its necessary fruit], life; unrighteousness, death, Rom 1:32. The whole enumeration shows a wise arrangement, as follows: nine members of it respecting the affections; two in reference to mens conversation; three respecting God, a mans own self, and his neighbour; two regarding a mans management of affairs; and six respecting relative ties. Comp. as regards the things contrary to these, ch. Rom 12:9, etc.-) I have now, for a long time, acknowledged that this word should be retained.[16] It does not appear certain, that it was not read by Clemens Romanus.–)[17] is the perverse wickedness of a man, who delights in injuring another, without any advantage to himself: is the vicious disposition, which prevents a man from conferring any good on another.- denotes avarice, properly so called, as we often find it in the writings of Paul: otherwise [were not taken in the sense avarice] this sin would be blamed by him rather rarely. But he usually joins it with impurity; for man [in his natural state] seeks his food for enjoyment, outside of God, in the material creature, either in the way of pleasure, or else avarice; he tries to appropriate the good that belongs to another.-), , . Ammonius explains this as wickedly inveighing against all that belongs to others; exhibiting himself troublesome to another.

[16] Although the margin of the larger edition (A. 1734), contains the opinion, that it should be omitted. The 2d ed. corresponds with the Gnomon and the German Version.-E.B. [AC, and apparently B, Memph. Version, omit . But Gfg Vulg. insert it.-ED.]

[17] Th. , one who puts others to trouble, aptness in mischief. is the evil habit of mind; , the outcoming of it: Opp. to ; as to . , as distinct from these, is not, as Engl. Vers. malignity, but taking everything in the evil part; Arist. Rhet. ii. 13; arising from a baseness or evil in the man himself.-See Trenchs Gr. Test. Syn.-ED.

Fuente: Gnomon of the New Testament

Rom 1:29

being filled-This does not teach that every individual Gentile embodied in himself all the crimes enumerated, but that the state of heart from which they all spring was widespread.

with all unrighteousness,-All injustice or iniquity in general, the particular specifications of which follow.

wickedness,-This comprehends the whole volume of human crimes. It is the unrestrained indulgence in the commission of vice, or that state of mind which strives to produce injury to others. It is oppressive to its possessor and to its victims.

covetousness,-Covetousness is the unlawful desire for what belongs to another, or such an excessive desire for it as to lead to unlawful means to obtain it; an undue desire to own. This vice is common in all the world.

maliciousness;-This is the deep-seated hatred which takes pleasure in doing personal injury to others. When intensified, it seeks the opportunity to vent itself in bloodshed. It is ready for every type of crime and is radically and essentially vicious.

full of envy,-[Envy is selfish ill will toward another because of his excellence, endowments, possessions, or superior success; ill-natured grudging in view of what another has or enjoys. The envious man sickens at the sight of enjoyment; he is only easy at the sight of misery in others. Envy is the vilest affection and the most depraved.]

murder,-This is the unlawful killing of a human being with malice and aforethought: the willful and malicious taking of human life.

strife,-Strife is angry contention, hostile struggling, fighting, conflict, the quarrelsome and contentious, the feeling which seeks to irritate. It is not strife for truth and right, but simply for its own sake.

deceit,-An attempt or a disposition to deceive or lead into error; any declaration, artifice, or practice which misleads another, or causes him to believe what is false. Where it prevails, justice in dealing is unknown.

malignity;-The state of mind which leads its possessor to put the construction on every action; ascribing to the best deed the worst motives. The malignity of a design is estimated by the degree of mischief which was intended to be done.

whispers,-Those who secretly and in a sly manner, by hints and innuendoes, blacken the name and character of others, or excite suspicion concerning them.

Fuente: Old and New Testaments Restoration Commentary

filled: Rom 3:10

whisperers: Psa 41:7, Pro 16:28, Pro 26:20, 2Co 12:20

Reciprocal: 1Ch 28:9 – serve him Psa 5:6 – the bloody Psa 5:9 – For Psa 10:3 – and blesseth Psa 74:20 – the dark Pro 12:20 – Deceit Pro 14:30 – envy Pro 27:4 – but Ecc 9:3 – also Jer 22:17 – covetousness Dan 11:23 – work Act 13:45 – they Rom 6:13 – unrighteousness 1Co 13:4 – envieth Eph 4:31 – evil speaking Eph 5:3 – fornication Col 3:5 – fornication 1Th 4:3 – that 2Ti 3:2 – covetous Tit 3:3 – living Heb 13:5 – conversation Jam 3:14 – if Jam 4:5 – The spirit 1Pe 2:1 – envies

Fuente: The Treasury of Scripture Knowledge

:29

Rom 1:29. The “reprobate mind” in the preceding verse would crave and secure the evils named here, many of which are general in their meaning and do not require extended comments. Fornication is unlawful intimacy between the sexes. Covetousness the unlawful desire for the belongings of another. Maliciousness is a desire and determination to do injury to another. Envy is a feeling that regrets seeing someone enjoying a favor. Debate as used here means wrangling or quarreling. Deceit is an effort to mislead another to his injury. Malignity is virtually the same as maliciousness. Whisperers are “secret slanderers” according to Thayer.

Fuente: Combined Bible Commentary

Rom 1:29. Being filled with all unrighteousness. This is a general statement, the specifications follow. (Comp. similar catalogues of sins; noted in marg. references to this verse.) Various ingenious attempts have been made at classifying the list; but the Apostle seems to have had in mind rhetorical effect, rather than systematic order, the design being to bring out more strikingly the absolute need of redemption. (The word fornication is omitted by the best authorities; and after Rom 1:26-27, the naming of this vice seems inappropriate.)

Wickedness; disposition to accomplish evil; the adjective is applied to Satan.

Covetousness; this sin is emphasized in the New Testament (see especially Eph 5:3, Eph 5:5; Col 3:5), and was widespread, at that time, in the Roman world.

Maliciousness in the classical sense is idleness as opposed to virtue.

Envy. Conceived here as the thought which has filled the man.

Murder. The similarity in sound of the original words may have led to the mention of this sin first here; but envy and murder are related.

Strife. The word is that applied to the goddess of Discord.

Whisperers; secret slanderers, tale-bearers. (This word ought to be placed in the next verse.)

Fuente: A Popular Commentary on the New Testament

Here the apostle sums up the sins which the Heathens committed against the second table, or against their neighbour; not that every particular person was guilty of all these black crimes, but all were guilty of some, and some perhaps were guilty of all or most of them.

Learn hence, That the heart of man doth natually swarm and abound with stange and monstrous lusts and abominations. Lord! what a swarm is here! and yet there are multitudes more in the depths of the heart. Whatever abominations were found in the hearts and lives of Heathens and Sodomites, and the most profligate wretches under heaven, are radically and seminally in our corrupt and degenerate natures, Out of the heart proceed evil thoughts, murders, adulteries, &c. Mat 15:19 What are our lusts, but so many toads spitting of venom and spawning of poison? Oh deplorable degradation!

Learn, 2. How much sadder is the condition which unregenerate souls abide in, who remain in and under the power and dominion, the vassalage and slavery of these imperious lusts, which perpetually rage within them, and incessantly contest and scuffle for the throne.

Learn 3. To stand astonished at the heart-changing grace of God, which has delivered thee from so dismal a condition. Oh! fall down and kiss the feet of mercy: adore the sovereignty and freeness of divine grace, which stept in so seasonably to thy rescue. Lord! what black imaginations, what vile affections, what hellish desires, what monstrous abominations were lodged in my heart and nature, before regeneration wrought a change!

Oh that ever the Holy Ghost should set his eyes upon any of the sinful offspring of apostate Adam; in whom were legions of unclean lusts, and whose nature was become the sink and seed-plot of all sin.

Observe lastly, Two particular sins, which of all others seem most monstrous in these Heathens.

1. They were haters of God, not of his essence, being and goodness, but haters of his holiness, justice and providence.

2. They were without natural affection. This appeared by sacrificing their children to their idols; and exposing themselves and their dearest relations to ruin. No sooner did we fall out with God, but we fell out with ourselves and one another.

Fuente: Expository Notes with Practical Observations on the New Testament

Vv. 29a. Being filled with every kind of unrighteousness, perverseness, maliciousness, covetousness.

In the following enumeration we need not seek a rigorously systematic order. Paul evidently lets his pen run on as if he thought that, of all the bad terms which should present themselves, none would be out of place or exaggerated. But in this apparent disorder one can detect a certain grouping, a connection through the association of ideas.

The first group which we have detached in our translation embraces four terms; according to the T. R., five. But the word , uncleanness, should evidently be rejected; for it is wanting in many Mjj.; it is displaced in some others; finally, the subject has been exhausted in what precedes.

The phrase: all sort of unrighteousness, embraces collectively the whole following enumeration: , perverseness, denotes the bad instinct of the heart; , maliciousness, the deliberate wickedness which takes pleasure in doing harm; , covetousness (the desire of having more ), the passion for money, which does not scruple to lay hold of the possessions of its neighbor to augment its own. The participle , filled, at the head of this first group, is in apposition to the understood subject of .

The four terms of this first group thus refer to injustices committed against the well-being and property of our neighbor.

Vv. 29b. Full of envy, murder, strife, deceit, bitterness.

These five terms form again a natural group, which embraces all the injustices whereby the person of our neighbor is injured. The adjective , full of (properly, stuffed), on which this group depends, indicates a change of idea from the preceding. As an adjective, it denotes solely the present attribute, while the preceding participle implied the process of growth which had led to the state described. The similarity of sound in the two Greek words: , envy, and , murder, has led to their being often combined also in the classics; besides, envy leads to murder, as is shown by the example of Cain. If envy does not go the length of making away with him whose advantages give us umbrage, it seeks at least to trouble him with deception in the enjoyment of his wealth; this is expressed by , strife, quarrelling; finally, in this course one seeks to injure his neighbor by deceiving him (, deceit), or to render his life miserable by bitterness of temper ().

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

being filled with all unrighteousness, wickedness, covetousness [inordinate desire to accumulate property regardless of the rights of others: a sin which is not condemned by the laws of any country on the globe, and which is the source of unrest in all nations], maliciousness [a readiness to commit crime without provocation, a chronic state of illwill and misanthropy]; full of envy, murder, strife, deceit, malignity; whisperers [talebearers, those who slander covertly, chiefly by insinuation– Pro 16:28]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

29. Is filled with all unrighteousness, wickedness, vice and covetousness. Those who go to heaven must have the fullness of grace in entire sanctification, while in a similar manner Satan ripens his people for hell, by filling them with the very diabolical attributes which congenialize them for the society of hell. Full of envy, murder, deceitfulness, strife, and evil affections. These black vices are germinally born in humanity by the fall. Afterward they reach maturity by practice, ripening the soul for hell. In this probation all people are fast rushing to dramatically opposite destinies, diverging incessantly either from another; the one class in due time getting full salvation and ripening for heaven, and the other class, full deterioration and maturing for hell. There is no medium; we must all go one way or the other. So you have your choice between full salvation and full damnation. Which will you have?

Fuente: William Godbey’s Commentary on the New Testament

Verse 29

Whisperers; secret slanderers.

Fuente: Abbott’s Illustrated New Testament

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