The big picture
Romans 1 opens in verse 1 with “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of…”, reaches its middle movement near verse 16 with “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation…”, and closes in verse 32 with “Who knowing the judgment of God, that they which commit such things are worthy of death…” Repeated or prominent terms include Christ, faith, Jesus, gospel, both. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Romans · King James Version · 32Romans 1:1-8
1–8: Paul, a servant of Jesus Christ, called to be an apostle, separated unto…
Romans 1:1–8 opens with “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,” and reaches “First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout…” by its final verse. That movement develops the focus on A messenger carrying Paul’s letter toward Rome while the good news moves across ethnic and social boundaries, with particular weight carried by Christ, Jesus, faith.
Context that brings the passage to life
“Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,” Naming Christ keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;” Naming Christ and Concerning keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Romans 1:1-8
King James Version1Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
2(Which he had promised afore by his prophets in the holy scriptures,)
3Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
4And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
5By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
6Among whom are ye also the called of Jesus Christ:
7To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
8First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
Romans 1:9-16
9–16: For God is my witness, whom I serve with my spirit in the gospel of his…
Romans 1:9–16 opens with “For God is my witness, whom I serve with my spirit in the gospel of his Son, that without…” and reaches “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every…” by its final verse. That movement develops the focus on A messenger carrying Paul’s letter toward Rome while the good news moves across ethnic and social boundaries, with particular weight carried by both, gospel, some.
Context that brings the passage to life
“For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
“For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
Romans 1:9-16
King James Version9For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
10Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
11For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
12That is, that I may be comforted together with you by the mutual faith both of you and me.
13Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.
14I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
15So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
16For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
Romans 1:17-24
17–24: For therein is the righteousness of God revealed from faith to faith: as…
Romans 1:17–24 opens with “For therein is the righteousness of God revealed from faith to faith: as it is written, The just…” and reaches “Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to…” by its final verse. That movement develops the focus on A messenger carrying Paul’s letter toward Rome while the good news moves across ethnic and social boundaries, with particular weight carried by faith, became, revealed.
Context that brings the passage to life
“For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
“Because that which may be known of God is manifest in them; for God hath shewed it unto them.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
Romans 1:17-24
King James Version17For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
19Because that which may be known of God is manifest in them; for God hath shewed it unto them.
20For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
21Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
22Professing themselves to be wise, they became fools,
23And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
24Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
Romans 1:25-32
25–32: Who changed the truth of God into a lie, and worshipped and served the…
Romans 1:25–32 opens with “Who changed the truth of God into a lie, and worshipped and served the creature more than the…” and reaches “Who knowing the judgment of God, that they which commit such things are worthy of death, not…” by its final verse. That movement develops the focus on A messenger carrying Paul’s letter toward Rome while the good news moves across ethnic and social boundaries, with particular weight carried by natural, gave, affection.
Context that brings the passage to life
“Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed…” Naming Amen and Creator keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men…” The number one makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
Romans 1:25-32
King James Version25Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
26For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
27And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
28And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
30Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
31Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
Details worth noticing
The opening image
Romans 1:1 begins with “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,”
Where the chapter turns
Romans 1:13 forms a natural hinge: “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you…”
The final note
Romans 1:32 leaves the reader with “Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.”
A word trail through the chapter
The words Christ, faith, Jesus, gospel, both, gave help reveal the chapter’s repeated concerns.
Who receives the image and the blessing?
Both male and female in verses 27-28. Human worth precedes achievement.
What limits human dominion?
The world belongs to its Creator and is already declared good. Compare the charge to tend and keep in 2:15.
KJV words made clear
- unto
- to
- hath
- has
- wherefore
- for that reason
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
