being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil habits, secret slanderers,
Parallel Translations
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being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil habits, secret slanderers,
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beinge full of all vnrighteous doinge of fornicacio wickednes coveteousnes maliciousnes full of envie morther debate disseyte evill condicioned whisperers
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Being full of all vnrighteousnesse, fornication, wickednes, couetousnes, maliciousnes, full of enuie, of murder, of debate, of deceit, taking all things in the euill part, whisperers,
Cross-references (4)
Passages linked to Romans 1:29 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 12:20 For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don’t desire, that by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, or riots,
- Proverbs 16:28 A perverse man stirs up strife. A whisperer separates close friends.
- Psalms 41:7 All who hate me whisper together against me. They imagine the worst for me.
- Proverbs 26:20 For lack of wood a fire goes out. Without gossip, a quarrel dies down.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 29. Understand by unrighteousness, the violation of justice among…
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. 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. The words avarice, envy, and murder, have nothing doubtful in their meaning. Under the word strife, (contentione,) he includes quarrels, fightings, and seditions. We have rendered κακοηθείαν, perversity, (perversitatem;) 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 29 Being filled with all unrighteousness, fornication, wickedness, covetousness,…
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.
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Wickedness] The Syrian saith, "bitterness." See Jer 2:19. The word πονηρια may be rendered troublesomeness, as the devil is called ο πονηρος, 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} πορνεια, πονηρια. φθονου, φονου. ασυνετους, ασυνθετους. κακοηθεια, κακια.
{b} A list of persons to be specially prayed for ŒD
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Now follow the sins against the second table, which…
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.
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Fornication, wickedness; in the Greek there is all elegant paronomasia, πορνεια, πονηρια. So there are two more in the following verses, φθονου, φονου, ασυνετοι, ασυνθετοι. 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 οο πονηρος, 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here the apostle sums up the sins which the…
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!
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Being filled with all unrighteousness,.... From hence, to the…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Filled with all injustice - This stands in the…
Filled with all injustice - This stands in the first place; unmercifulness, in the last. Fornication - Includes here every species of uncleanness. Maliciousness - The Greek word properly implies a temper which delights in hurting another, even without any advantage to itself.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 29. Being filled with all unrighteousness] αδικια, every…
Verse 29. Being filled with all unrighteousness] αδικια, every vice contrary to justice and righteousness.
Fornication] πορνεια, all commerce between the sexes out of the bounds of lawful marriage. Some of the best MSS. omit this reading; and others have ακαθαρσια, uncleanness.
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Wickedness] πονηρια, malignity, that which is oppressive to its possessor and to its object; from πονος, labour, toil, c.
Covetousness] πλεονεξια, from πλειον, more, and εξω, I will have the intense love or lust of gain; the determination to be rich; the principle of a dissatisfied and discontented soul.
Maliciousness] κακια, malice, ill-will; what is radically and essentially vicious.
Full of envy] φθονου, from φθινω, 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] φονου, taking away the life of another by any means; mortal hatred; for he that hates his brother in his heart is a murderer.
Debate] εριδος, contention, discord, c. Of this vile passion the Greeks made a goddess.
Deceit] δολου, lying, falsity, prevarication, imposition, c. from δελω, to take with a bait.
Malignity] κακοηθειας, from κακος, evil, and ηθος, a custom bad customs, founded in corrupt sentiment, producing evil habits, supported by general usage. It is generally interpreted, a malignity of mind, which leads its possessor to put the worst construction on every action; ascribing to the best deeds the worst motives.
Whisperers] ψιθυριστος, secret detractors; those who, under pretended secrecy, carry about accusations against their 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 ψιθυριστας, psithuristas.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Being filled - That is, the things which he…
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 - ἀδικία adikia. This is a word denoting injustice, or iniquity in general. The particular specifications of the iniquity follow.
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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 Tholuck’s “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 - κακία 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 another’s 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.” Gibbon’s 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 other’s 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.” Gibbon’s 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Being filled with all iniquity. He passeth to many…
Being filled with all iniquity. He passeth to many other sins and crimes of the heathens. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 29. Filled with all unrighteousness—When the sensual vices prevail…
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.
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Debate—Strife.
Whisperers— Secret slanderers.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 29. fornication] This word is to be omitted.
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.
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full of envy] Lit. brimful; a word as strong as possible.
malignity] Our “ill-nature” exactly.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (29, 30) Whisperers, backbiters.—In the Greek the idea of…
(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.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 29-31. Being filled with all unrighteousness, fornication, wickedness,…
Vers. 29-31. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hated of God, despiteful (rather, insolent), proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection implacable, unmerciful. Here not personal uncleanness only, but general and utter disregard of moral restraints and obligations (too prevalent, doubtless, at that time in civilized heathendom), is pointed out as the final judicial issue. The words used do not seem to be arranged on any exact system, but to have been written down as they occurred to the writer, being intended to be as comprehensive as possible. Among them those put above within brackets rest on weak authority. Pleonexia , translated here, as usually elsewhere, "covetousness," means generally "inordinate desire," not necessarily of riches; and St. Paul seems generally to use it with reference to inordinate lust, (cf. Eph_4:19 Col_3:3; also 1Th_4:6 1Th_5:3; and 2Pe_2:14; and, for pleonekthv , Eph_5:5, The word yeostugeiv , both from its formation (compare yeofilhv and filoyeov , with other instances) and its ordinary use in classical Greek (it occurs here only in the New Testament) must certainly be taken to mean "God-hated," not "God haters." It seems suggested here by the previous katalalouv , being (we may suppose) used commonly of the delatores who are known to have been a special pest of society at that period of Roman history. Alford quotes Tacitus, "Ann.," 6:7, where they are called "Principi quidem grati, et Deo exosi; also Philo, "Ap Damascen.," Diaboloi kai yeiav apopemptoi caritov oi thinw diabolikhan yeostugeiv te kai yeomiseiv panth . In ver. 31 the collocation of asunetouv and asunyetouv seems to have been suggested by similarity of sound, there being no apparent link of ideas. The latter word is rightly translated in the Authorized Version, as is also asondouv; asunyetouv being one who breaks treaties, "faithless;" ajspondouv, one who refuses to enter into a truce or treaty, "implacable."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Being filled with all unrighteousness.
Rom_1:29-31
Being filled with all unrighteousness.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 29. Being filled. The characteristics of those given over…
29. Being filled. The characteristics of those given over to a reprobate mind are now described. Whisperers. Secret slanderers.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 29. “Is filled with all unrighteousness, wickedness, vice and…
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?
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain being filled with all unrighteousness, wickedness, covetousness [inordinate desire…
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 ]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 They have been filled with
They have been filled with
You can translate this in an active form. AT: "They have in them a strong desire for" or "They strongly desire to do deeds of" (See: Active or Passive)
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They are full of envy, murder, strife, deceit, and evil intentions
You can translate this in an active form. AT: "Many are constantly envying other people ... Many constantly desire to murder people ... to cause arguments and quarrels among people ... to deceive others ... to speak hatefully about others" (See: Active or Passive)
slanderers
A slanderer says false things about another person in order to damage that person's reputation.
inventing ways of doing evil
"thinking of new ways to do evil things to others"
translationWords
righteous
evil
envy
deceive
gossip
disobey
trust
mercy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:29-31 This list of sins follows a popular Hellenistic…
1:29-31 This list of sins follows a popular Hellenistic literary form called a vice list. While not exhaustive, it reminds readers of various forms that evil might take.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.