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Romans 1:31

Adam Clarke
Bible Commentary

Without understanding - Ασυνετους, from α, negative, and συνετος, knowing; persons incapable of comprehending what was spoken; destitute of capacity for spiritual things.

Covenant-breakers - Ασυνθετους, from α, negative, and συντιθημυι, to make an agreement; persons who could be bound by no oath, because, properly speaking, they had no God to witness or avenge their misconduct. As every covenant, or agreement, is made as in the presence of God, so he that opposes the being and doctrine of God is incapable of being bound by any covenant; he can give no pledge for his conduct.

Without natural affection - Αστοργους ; without that attachment which nature teaches the young of all animals to have to their mothers, and the mothers to have for their young. The heathens, in general, have made no scruple to expose the children they did not think proper to bring up, and to despatch their parents when they were grown old or past labor.

Implacable - Ασπονδους, from α, negative; and σπονδη, A Libation. It was customary among all nations to pour out wine as a libation to their gods, when making a treaty. This was done to appease the angry gods, and reconcile them to the contracting parties. The word here shows a deadly enmity; the highest pitch of an unforgiving spirit; in a word, persons who would not make reconciliation either to God or man.

Unmerciful - Ανελεημονας ; those who were incapable, through the deep-rooted wickedness of their own nature, of showing mercy to an enemy when brought under their power, or doing any thing for the necessitous, from the principle of benevolence or commiseration.

Albert Barnes
Notes on the Whole Bible

Without understanding - Inconsiderate, or foolish; see Romans 1:21-22.

Covenant breakers - Perfidious; false to their contracts.

Without natural affections - This expression denotes the lack of affectionate regard toward their children. The attachment of parents to children is one of the strongest in nature, and nothing can overcome it but the most confirmed and established wickedness. And yet the apostle charges on the pagan generally the lack of this affection. He doubtless refers here to the practice so common among pagans of exposing their children, or putting them to death. This crime, so abhorrent to all the feelings of humanity, was common among the pagan, and is still. The Canaanites, we are told Psalm 106:37-38, “sacrificed their sons and their daughters unto devils, and shed innocent blood, even the blood of their sons and their daughters, whom they sacrificed unto the idols of Canaan.” Manasseh among the Jews imitated their example, and introduced the horrid custom of sacrificing children to Moloch, and set the example by offering his own; 2 Chronicles 33:6.

Among the ancient Persians it was a common custom to bury children alive. In most of the Grecian states, infanticide was not merely permitted, but actually enforced by law. The Spartan lawgiver expressly ordained that every child that was born should be examined by the ancient men of the tribe, and that if found weak or deformed, should be thrown into a deep cavern at the foot of Mount Taygetus. Aristotle, in his work on government, enjoins the exposure of children that are naturally feeble and deformed, in order to prevent an excess of population. But among all the nations of antiquity, the Romans were the most unrelenting in their treatment of infants. Romulus obliged the citizens to bring up all their male children, and the oldest of the females, proof that the others were to be destroyed. The Roman father had an absolute right over the life of his child, and we have abundant proof that that right was often exercised.

Romulus expressly authorized the destruction of all children that were deformed, only requiring the parents to exhibit them to their five nearest neighbors, and to obtain their consent to their death. The law of the Twelve Tables enacted in the 301st year of Rome, sanctioned the same barbarous practice. Minucius Felix thus describes the barbarity of the Romans in this respect: “I see you exposing your infants to wild beasts and birds, or strangling them after the most miserable manner.” (chapter xxx.) Pliny the older defends the right of parents to destroy their children, upon the ground of its being necessary in order to preserve the population within proper bounds. Tertullian, in his apology, expresses himself boldly on this subject. “How many of you (addressing himself to the Roman people, and to the governors of cities and provinces) might I deservedly charge with infant murder; and not only so, but among the different kinds of death, for choosing some of the cruelest for their own children, such as drowning, or starving with cold or hunger, or exposing to the mercy of dogs; dying by the sword being too sweet a death for children.”

Nor was this practice arrested in the Roman government until the time of Constantine, the first Christian prince. The Phoenicians and Carthaginians were in the habit of sacrificing infants to the gods. It may be added that the crime is no less common among modern pagan nations. No less than 9000 children are exposed in Pekin in China annually. Persons are employed by the police to go through the city with carts every morning to pick up all the children that may have been thrown out during the night. The bodies are carried to a common pit without the walls of the city, into which all, whether dead or living, are promiscuously thrown. (Barrow‘s Travels in China, p. 113, Amos ed.) Among the Hindus the practice is perhaps still more common. In the provinces of Cutch and Guzerat alone the number of infantile murders amounted, according to the lowest calculation in 1807, to 3,000 annually; according to another calculation, to 30,000.

Females are almost the only victims. (Buchanan‘s Researches in Asia, Eng. ed. p. 49. Ward‘s View of the Hindus.) In Otaheite, previously to the conversion of the people to Christianity. it was estimated that at least two-thirds of the children were destroyed. (Turnbull‘s Voyage round the World in 1800,2,3, and 4.) The natives of New South Wales were in the habit of burying the child with its mother, if she should happen to die. (Collins‘ Account of the Colony of New South Wales, p. 124,125.) Among the Hottentots, infanticide is a common crime. “The altars of the Mexicans were continually drenched in the blood of infants.” In Peru, no less than two hundred infants were sacrificed on occasion of the coronation of the Inca. The authority for these melancholy statements may be seen in Beck‘s Medical Jurisprudence, vol. i. 18-197, ed. 1823; see also Robertson‘s History of America, p. 221, ed. 1821. This is a specimen of the views and feelings of the pagan world; and the painful narrative might be continued to almost any length. After this statement, it cannot surely be deemed a groundless charge when the apostle accused them of being destitute of natural affection.

Implacable - This word properly denotes those who will not be reconciled where there is a quarrel; or who pursue the offender with unyielding revenge. It denotes an unforgiving temper; and was doubtless common among the ancients, as it is among all pagan people. The aborigines of America have given the most striking manifestation of this that the world has known. It is well known that among them, neither time nor distance will obliterate the memory of an offence; and that the avenger will pursue the offender over hills and streams, and through heat or snow, happy if he may at last, though at the expiration of years, bury the tomahawk in the head of his victim, though it may be at the expense of his own life. See Robertson‘s America, book iv. Section lxxiii. - lxxxi.

Unmerciful - Destitute of compassion. As a proof of this, we may remark that no provisions for the poor or the infirm were made among the pagan. The sick and the infirm were cast out, and doomed to depend on the stinted charity of individuals. Pure religion, only, opens the heart to the appeals of want; and nothing but Christianity has yet expanded the hearts of people to make public provisions for the poor, the ignorant, and the afflicted.

Matthew Henry
Concise Bible Commentary
In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
Ellen G. White
Child Guidance, 440

Licentiousness the Special Sin—A terrible picture of the condition of the world has been presented before me. Immorality abounds everywhere. Licentiousness is the special sin of this age. Never did vice lift its deformed head with such boldness as now. The people seem to be benumbed, and the lovers of virtue and true goodness are nearly discouraged by its boldness, strength, and prevalence.3 CG 440.1

I was referred to Romans 1:18-32, as a true description of the world previous to the second appearing of Christ.4 CG 440.2

It is sin, not trial and suffering, which separates God from His people and renders the soul incapable of enjoying and glorifying Him. It is sin that is destroying souls. Sin and vice exist in Sabbathkeeping families.5 CG 440.3

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Ellen G. White
Christ's Object Lessons, 286

Through the Jewish nation it was God's purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man. COL 286.1

It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. “I will make of thee a great nation,” He said, “and I will bless thee, and make thy name great; and thou shalt be a blessing.” Genesis 12:2. COL 286.2

The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God's kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God. COL 286.3

In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the “great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.” Deuteronomy 8:15. He brought them forth water out of “the rock of flint,” and fed them with “the corn of heaven.” Psalm 78:24. “For,” said Moses, “the Lord's portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange god with him.” Deuteronomy 32:9-12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High. COL 286.4

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Ellen G. White
Education, 235-6

The chief requisite of language is that it be pure and kind and true—“the outward expression of an inward grace.” God says: “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” Philippians 4:8. And if such are the thoughts, such will be the expression. Ed 235.1

The best school for this language study is the home; but since the work of the home is so often neglected, it devolves on the teacher to aid his pupils in forming right habits of speech. Ed 235.2

The teacher can do much to discourage that evil habit, the curse of the community, the neighborhood, and the home—the habit of backbiting, gossip, ungenerous criticism. In this no pains should be spared. Impress upon the students the fact that this habit reveals a lack of culture and refinement and of true goodness of heart; it unfits one both for the society of the truly cultured and refined in this world and for association with the holy ones of heaven. Ed 235.3

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Ellen G. White
Testimonies for the Church, vol. 4, 534

The prayer which Nathanael offered while he was under the fig tree came from a sincere heart, and it was heard and answered by the Master. Christ said of him: “Behold an Israelite indeed, in whom is no guile!” The Lord reads the hearts of all and understands their motives and purposes. “The prayer of the upright is His delight.” He will not be slow to hear those who open their hearts to Him, not exalting self, but sincerely feeling their great weakness and unworthiness. 4T 534.1

There is need of prayer,—most earnest, fervent, agonizing prayer,—such prayer as David offered when he exclaimed: “As the hart panteth after the water brooks, so panteth my soul after Thee, O God.” “I have longed after Thy precepts;” “I have longed for Thy salvation.” “My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.” “My soul breaketh for the longing that it hath unto Thy judgments.” This is the spirit of wrestling prayer, such as was possessed by the royal psalmist. 4T 534.2

Daniel prayed to God, not exalting himself or claiming any goodness: “O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for Thine own sake, O my God.” This is what James calls the effectual, fervent prayer. Of Christ it is said: “And being in an agony He prayed more earnestly.” In what contrast to this intercession by the Majesty of heaven are the feeble, heartless prayers that are offered to God. Many are content with lip service, and but few have a sincere, earnest, affectionate longing after God. 4T 534.3

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