Reference: Romans, Epistle To The
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(3.) This epistle was probably written at Corinth. Phoebe (Ro 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (Ro 16:23; 1Co 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2Ti 4:20).
(4.) The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to "go unto Jerusalem to minister unto the saints", i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Ro 15:25; comp. Ac 19:21; 20:2-3,16; 1Co 16:1-4), early in A.D. 58.
(5.) It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Ac 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Ro 16:14-15).
(6.) The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a "word in season." Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.
(7.) After the introduction (1:1-15), the apostle presents in it divers aspects and relations the doctrine of justification by faith (1:16-11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (12:1-15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (RO 15:14-ch. 16).
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And Phrygia, and Pamphylia, Egypt, and parts of Lybia that near Cyrene, and Romans arriving as strangers, and Jews, and strangers,
And when these were completed, Paul proposed in spirit, having passed through Macedonia and Achaia to go to Jerusalem, saying, That after have been there, I must also see Rome.
And having passed through those parts, and having besought them by much speech, he came into Greece. And having made three months; an insidious plot having been for him by the Jews, being about to sail to Syria, there was a purpose to return through Macedonia.
For Paul determined to sail to Ephesus, as it might not be to him to spend the time in Asia: for he hastened, if it were possible to him, to be in Jerusalem the day of Pentecost.
And now I go to Jerusalem serving the holy ones.
And I place with you Phebe our sister, being servant of the church in Cenchrea:
Embrace Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren with them. Embrace Philologus, and Julia, Nereus, and his sister, and Olympas, and all the holy ones with them.
Gains my guest, and of the whole church, embraces you. Erastus steward of the city embraces you, and Quartus the brother.
In whom we have redemption by his blood, the remission of sins:
Erastus remained in Corinth: and Trophimus I left in Miletum sick.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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Judge not, that ye be not judged.
And as they were looking intently to heaven, he going, behold, two men were standing before them in white raiment; And they said, Galilean men, why stand ye looking to heaven this Jesus, taken up from you to heaven, so shall he come which manner ye saw him going to heaven.
Then it seemed fitting to the sent and the elders, with the whole church, to send chosen men of them to Antioch with Paul and Barnabas; Judas surnamed Barsabas, and Silas, leading men among the brethren:
Truly therefore having been loosed, they came to Antioch; and having gathered the multitude together, they gave up the epistle:
She having followed Paul and us, cried, saying, These men are the servants of the most high God, who announce to us the way of salvation. And this did she for many days. And Paul, having been exercised, and having turned back to the spirit, said, I command thee in the name of Jesus Christ to come out of her. And it came out the same hour. read more. And her lords having seen that the hope of their gain went out, taking Paul and Silas, they drew to the assembly to the rulers, And having brought them to the generals, they said, These the men who cause disturbance to our city, being Jews,
And many blows having been put upon them, they cast into prison, having commanded the jailor to keep them safely:
And having found a certain Jew by name Aquila, a Pontian by birth, having recently come from Italy, and Priscilla his wife; (for Claudius had ordered all Jews to be separated from Rome:) came to them.
And having made a certain time, he came out, passing in order the Galatian country and Phrygia, supporting all the disciples. And a certain Jew, Apollos by name, an Alexandrian by birth, an eloquent man, arrived at Ephesus, being able in the writings. read more. He was instructed in the way of the Lord; and boiling up in the spirit, he spake and taught attentively the things of the Lord, knowing only the immersion of John. And he began to speak freely in the synagogue: and . Priscilla and Aquila having heard him, took him, and set forth to him the way of God more accurately. And he wishing to pass through to Achaia, the brethren having encouraged, wrote to the disciples to receive him: who having arrived, profited much them having believed through grace: For he mightily refuted the Jews publicly, shewing by the writings Jesus to be Christ.
And when these were completed, Paul proposed in spirit, having passed through Macedonia and Achaia to go to Jerusalem, saying, That after have been there, I must also see Rome.
And when these were completed, Paul proposed in spirit, having passed through Macedonia and Achaia to go to Jerusalem, saying, That after have been there, I must also see Rome.
And when these were completed, Paul proposed in spirit, having passed through Macedonia and Achaia to go to Jerusalem, saying, That after have been there, I must also see Rome.
And when these were completed, Paul proposed in spirit, having passed through Macedonia and Achaia to go to Jerusalem, saying, That after have been there, I must also see Rome. And having sent into Macedonia two of them serving him, Timothy, and Erastus, he stopped a season in Asia.
And having sent into Macedonia two of them serving him, Timothy, and Erastus, he stopped a season in Asia.
And having sent into Macedonia two of them serving him, Timothy, and Erastus, he stopped a season in Asia. And in that time was there no little trouble about the way. read more. For a certain Demetrius by name, a silversmith, making the silver temples of Diana, furnished no little work to artificers; Whom having collected together and the workmen of such things, he said, Men, ye know that out of this work is our good food. And ye see and hear that not only Ephesus, but almost all Asia, this Paul having persuaded, changed a sufficient crowd, saying, that they are not gods made by hands: And not only this part is in danger to us to come to reproach; but also the temple of the great goddess Diana to be reckoned for nothing, and her greatness also about to be destroyed, whom the whole of Asia and the habitable globe worship. And having heard, and been filled with wrath, they cried, saying, Great the Diana of the Ephesians. And the whole city was filled With confusion, and they rushed unanimously into the theatre, having taken away together Gains and Aristarchus, Macedonians, Paul's companions of the journey. And Paul wishing to come in to the people, the disciples suffered him not. And certain also of the chief of Asia, being friends to him, having sent to him, besought not to give himself into the theatre. Others truly cried some other things: for the church was confused; and the most knew not for what they had come together. And they forced Alexander out of the crowd, the Jews having put him forward. And Alexander having shaken the hand, wished to justify himself to the people. And having known that he is a Jew, there was one voice from all crying for about two hours, Great the Diana of the Ephesians. And the scribe having calmed the crowd, says, Men, Ephesians, for who is the man that knows not the city of the Ephesians, being templekeeper of the great goddess Diana, and sent by Jove? Therefore these things not being refuted, it is necessary for you to be restrained, and to do nothing rash. For ye brought these men not sacrilegious, nor blaspheming your goddess. If truly therefore Demetrius, and the artificers with him, have a word against any, the court days are kept, and there are proconsuls; let them prosecute one another. But if ye inquire anything concerning, other things, it shall be explained in a lawful assembly. For we are also in danger to be called in question for this day, being no cause for which we shall be able to give back word of this confederation.
And having made three months; an insidious plot having been for him by the Jews, being about to sail to Syria, there was a purpose to return through Macedonia.
And having made three months; an insidious plot having been for him by the Jews, being about to sail to Syria, there was a purpose to return through Macedonia.
And having made three months; an insidious plot having been for him by the Jews, being about to sail to Syria, there was a purpose to return through Macedonia. And there agreed with him as far as Asia Sopater a Berean; and of the Thessalonians, Aristarchus and Secundus: and Gaius of Derbe, and Timothy; and Asians, Tychicus and Trophimus.
Paul, servant of Jesus Christ, called sent, separated to the good news of God, (Which he before promised by his prophets in the holy writings,) read more. Concerning his Son born of the seed of David according to the flesh. Determined the Son of God in power, according to the spirit of holiness, by the rising up of the dead of Jesus Christ our Lord: By whom we received grace and sending forth, to the obedience of faith in all nations for his name: In whom are ye also, the called of Jesus Christ: To all being in Rome, beloved of God, called holy: Grace to you and peace from God our Father, and the Lord Jesus Christ.
To all being in Rome, beloved of God, called holy: Grace to you and peace from God our Father, and the Lord Jesus Christ. First, I return thanks to my God by Jesus Christ for you all, that your faith is announced in the whole world. read more. For my witness is God, whom I serve in my spirit in the good news of his Son, so that continually I make mention of you, always supplicating in my prayers; If in any way I shall be prospered on my way in the will of God to come to you. For I long to see you, That I might impart to you some spiritual grace, in order for you to be firm; And this is, to be comforted together in you by the faith in one another both of you and of me. And I would not ye should be ignorant, brethren, that many times I proposed to come to you, (and I was hindered till this time,) that I might have some fruit also in you, and in the rest of the nations. Both to Greeks, and foreigners; both to wise and unwise, I am debtor. So that for my part being zealous, also to you that in Rome, to announce the good news.
So that for my part being zealous, also to you that in Rome, to announce the good news. For I am not ashamed of the good news of Christ: for it is the power of God to salvation to all believing; both to the Jew first, and the Greek. read more. For the justice of God in it is revealed from faith to faith: as has been written, And the just shall live by faith. For the wrath of God is revealed from heaven upon all profanation and injustice of men, of those detaining the truth in injustice; Wherefore that known of God is manifest in them; for God manifested to them. For the invisible things of him from the creation of the world, being understood by things made, are inspected, truly both his eternal power and divinity; so that they are inexcusable: Wherefore having known God, not as God did they honour or return thanks; but were rendered vain in their conversations, and their heart without understanding was darkened. Declaring themselves to be wise, they were fools, And they changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of flying things, and of creeping things, and of quadrupeds. Wherefore God delivered them in the eager desire of their hearts to uncleanness, to dishonour their bodies in themselves: Who changed the truth of God into a falsehood, and reverenced and served the creation above him creating, who is praised forever. Amen. Therefore God delivered them to the suffering of ignominy: for also their females changed the natural use into that against generation: Likewise also males, leaving the natural use of the female, were set on fire in their longing for one another; males with males working deformity, and the retribution which was needed receiving in themselves for their erring. And as they chose not to have God in knowledge, God delivered them to an adulterated purpose, to do things not fitting; Having been filled with all injustice, fornication, wickedness, covetousness, badness; full of envy, slaughter, strife, deceit, malignity, Whisperers, slanderers, odious to God, abusers of power, proud, tumultuous, inventors of injuries, disobedient to parents, Destitute of understanding, unsteady, devoid of natural affection, implacable, merciless: Who knowing the justice of God, that they doing such things are worthy of death, not only do them, but also approve those doing.
Therefore thou art inexcusable, O man, every one judging: for in what thou judgest another, thou condemnest thyself; for thou judging doest the same. And we know that the judgment of God is according to truth upon them doing such things. read more. And thinkest thou this, O man, judging them doing such things, and doing the same, that thou shalt escape the judgment of God? Or the abundance of his goodness and forbearance and long suffering dos thou despise; not knowing that the goodness of God brings thee to repentance? And according to thy hardness and impenitent heart thou treasurest up to thyself anger in the day of anger and revelation of the just judgment of God; Who will give back to each according to his works: To them truly by perseverance of the good work they seek glory and honour and immortality, eternal life: But to them of intrigue, and are truly disobedient to the truth, and yielding to injustice, anger and wrath, Affliction and distress, upon every soul of man working evil, both of the Jew first, and of the Greek; But glory, and honour, and peace, to every one working good, both to the Jew first, and to the Greek: For there is no distinction of persons with God. For as many as sinned without law shall also perish without law: and as many as sinned in the law shall be judged by the law; (For not hearers of the law just with God, but the doers of the law shall be justified. For when nations, not having the things of the law, by nature do the things of the law, these, not having the law, are law to themselves: Which show the work of the law Written in their hearts, their consciousness testifying together, and between one another thoughts accusing or also excusing;) In the day when God shall judge the concealed things of men according to my good news by Jesus Christ. Behold, thou art named a Jew, and restest upon the law, and boastest thyself in God, And knowest the will, and triest things differing, being sounded out of the law; And art persuaded thou thyself to be a guide of the blind, a light of them in darkness, An instructor of the foolish, a teacher of the inexperienced, having the form of knowledge and of truth in the law. Therefore teaching another, teachest thou not thyself proclaiming not to steal, stealest thou? Speaking not to commit adultery, committest thou adultery? abhorring images, committest thou sacrilege? Thou who boastest in the law, by transgression of the law dishonourest thou God?
What then the superiority of the Jew or what the advantage of circumcision? Much according to every manner: for truly first were they trusted with the oracles of God. read more. For what if some disbelieved? their unbelief will not leave inactive the faith of God. It may not be: and let God be true, and every man a liar; as has been written, That thou mightest be justified in thy words, and mightest conquer in thy being judged. And if our injustice shall recommend the justice of God, what shall we say God not unjust bringing in anger? (I speak as man) It may not be: for how shall God judge the world For if the truth of God in my lying abounded to his glory; why yet am I judged as sinful? And not, (as we are defamed, and some have declared us to say,) That we should do evil things, that good things might come: whose judgment is just. What advantage therefore have we? Not in any way: for we before accused both Jews and Greeks, all to be under sin. As has been written, That there is no just one, not one: There is none understanding, there is none seeking God. All have bent aside, together have they become unprofitable: there is none doing good, there is not even one. Their throat an opened tomb; with their tongues have they used deceit; the poison of asps under their lips: Whose mouth is full of cursing and harshness: Their feet active to pour out blood: Bruising and grievous toil in their ways: And the way of peace they knew not: The fear of God is not before their eyes. And we know that whatever says the law, it speaks to them in the law: that every mouth be shut, and all the world be culpable to God. Therefore from the works of the law shall no flesh be justified before him: for by the law the knowledge of sin. But now without law the justice of God has been made apparent, being testified by the law and by the prophets; And the justice of God by faith of Jesus Christ to all and upon all believing: for there is no distinction: For all have sinned, and failed of the glory of God; Being justified as a gift by his grace by the redemption which is in Christ Jesus: Whom God had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance of God; For the manifestation of his justice now in time: for him to be just, and justifying him of the faith of Jesus. Where then boasting? It was excluded. By what law? of works? No: but by the law of faith. We reckon then man to be justified by faith without the works of the law. Or only the God of the Jews? and not also of the nations? Yes, also of the nations: Since one God, who will justify circumcision of faith, and uncircumcision by faith. Therefore shall we leave the law inactive by faith It may not be: but we should establish the law.
Who was delivered up for our faults, and raised up for our justification.
Know ye not brethren, (for I speak to them knowing law,) that law rules over man as much time as he lives? For a married woman is bound by the law to a living husband; and if the husband die, she is left inactive from the law of the husband. read more. Wherefore, the husband living, she shall be called adulteress if she be to another man: but if the man die, she is free from the law; not to be an adulteress, being to another man. Therefore, my brethren, ye also were dead to the law by the body of Christ; for you not to be to another, but to him raised from the dead, that we bring forth fruit to God. For when we were in the flesh the passions of sins, those by the law, were energetic in our members to bring forth fruit to death. And now we were left inactive from the law, having died in what we were held; so that we serve in newness of spirit, and not in the oldness of the letter. What then shall we say? The law sin? It may not be. But I knew not sin except by the law: for I knew not lust, if the law said not, Thou shalt not eagerly desire. And sin, having taken occasion by the command, wrought in me every lust. For without law sin dead. And I was living without law once: and the command having come, sin came back to life, and I died. And the command was found to me which for life, this for death. For sin having taken occasion by the command, deceived me completely, and by it killed me. Therefore truly the law holy, and the command holy, and just, and good. Was then good death to me? It may not be. But sin, that it might appear sin, by the good working death in me; that sin might be sinful to excess by the command. For we know that the law is spiritual: and I am fleshly, sold under sin. For what I work I know not: for what I would not, this I do; but what I hate, this I do. And if what I would not this I do, I consent to the law that it is good. And now I no more wish it, but sin dwelling in me. For I know that in me dwells no good, (that is, in my flesh:) for to will lies near me; but to work good I find not. For not what good I would, do I; but the evil I would not, this I do. And if what I would not, this I do, I no more work it, but sin dwelling in me. I find therefore a law to me, wishing to do good, that evil lies near me. For I rejoice in the law of God, according to the man within: And I see another law in my members, fighting against the law of my mind, and taking me captive to the law of sin being in my members. I an oppressed man: who shall save me from the body of this death? I return thanks to God by Jesus Christ our Lord. Therefore truly with the mind I serve the law of God; and with the flesh the law of sin.
Therefore now no condemnation to them in Christ Jesus, walking not according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus freed me from the law of sin and death. read more. For the impossibility of the law, in that it was weak by the flesh, God having sent his own Son in the likeness of the flesh of sin, and for sin, condemned sin in the flesh: That the justification of the law be filled up in us, not walking according to the flesh, but according to the Spirit. For they being according to the flesh mind things of the flesh; and they according to the Spirit the things of the Spirit. For the thought of the flesh, death; and the thought of the Spirit, life and peace. Wherefore the thought of the flesh enmity to God: for it is not subject to the law of God, for it cannot be. And they being in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if indeed the Spirit of God dwell in you. And if any have not the Spirit of Christ, he is not his. And if Christ in you, truly the body dead by sin; and the Spirit life by justice. And if the Spirit of him having raised up Jesus from the dead dwell in you, he having raised up Christ from the dead will make alive also your mortal bodies by his Spirit dwelling in you. Therefore, brethren, we are not debtors to the flesh, to live according to the flesh.
Therefore, brethren, we are not debtors to the flesh, to live according to the flesh. For if ye live according to the flesh, ye shall die: and if by the Spirit ye kill the deeds of the body, ye shall live. read more. For as many as are led by the Spirit of God, these are the sons of God. For ye have not received the Spirit of servitude again for fear; but have received the Spirit of adoption as a son, in which we cry, Abba, Father. The Spirit itself testifies with our spirit, that we are children of God: And if children, also heirs; truly heirs of God, and coheirs of Christ; if indeed we suffer together, that we may be also glorified together. For I reckon that the sufferings of the time now not worthy of the glory about to be revealed in us. For the anxious expectation of the creation awaits the revelation of the sons of God. For the creation was subject to vanity, not voluntarily, but by him having subjected in hope, That also the creation itself be freed from servitude of corruption to the freedom of the glory of the children of God. For we know that all creation groans together and travails together until now. And not only, but also they having the first fruits of the Spirit, and we ourselves groan in ourselves, waiting for the adoption as a son, the redemption of our body. For by hope were we saved: but hope being seen is not hope: for what any one sees, why does he also hope? And if what we see not, we hope for, by patience we wait. And likewise also the Spirit takes hold together, and assists our weaknesses: for what we would pray for as we ought, we know not, but the Spirit itself intercedes for us with inexpressible groanings. And he searching hearts knows what the thought of the Spirit, for according to God he supplicates for the holy ones. And we know that to them loving God, all things work together for good, to them being called according to the setting up. For whom he before knew, he also before determined of the form of the image of his Son, for him to be first born in many brethren. And whom he before determined, these he also called: and whom he called, these he also justified: and whom he justified, these he also glorified. What then shall we say to these? if God with us, who against us?
What then shall we say to these? if God with us, who against us? Who truly spared not his own Son, but delivered him up for us all, and how not with him will he freely give us all? read more. Who shall demand payment for the chosen of God? God justifying. Who, he condemning Christ having died, and rather also raised again, who is at the right hand of God, and who intercedes for us. Who shall separate us from the love of Christ? pressure, or perplexity, or expulsion, or famine, or nakedness, or peril, or sword? As has been written, That for thy sake we are killed the whole day; we were reckoned as sheep for slaughter. But in all these we obtain a complete victory by him having loved us.
I Speak truth in Christ, I lie not, my consciousness bearing witness to me in the Holy Spirit, That there is great grief to me and continued pain in my heart. read more. For I myself was praying to be anathema from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; whose the adoption as a son, and the glory, and covenants, and legislation, and divine worship, and solemn promises; Whose the fathers, and from whom Christ according to the flesh, who being God over all, praised forever. Amen. And not as that the word of God has fallen through. For not they all of Israel, they which of Israel: Neither that the seed of Abraham, are all children: but, In Isaac shall the seed be called to thee. That is, The children of the flesh, these not the children of God: but the children of the solemn promise are reckoned for seed. For this the word of solemn promise, According to this time will I come, and there shall be a son to Sarah. And not only; but also Rebecca, having coition of one, Isaac our father; (For not yet born, neither having done any good or evil, that according to choice the purpose of God might remain, not of works, but of him calling;) It was said to her, That the greater shall serve the less. As has been written, Jacob have I loved, and Esau have I hated. What then shall we say Is injustice with God? It may not be. I will commiserate whomsoever I commiserate, and I will have compassion upon whomsoever I have compassion. Surely then, not of him Willing, nor of him running, but of God commiserating. For the writing says to Pharaoh, That for this same have I raised thee up, so that I might show in thee my power, and so that my name might be announced in all the earth. Surely then, whom he will he commiserates, and whom he will he hardens. Thou wilt then say to me, Why does he yet blame For who has withstood his will? Surely, O man, who art thou replying against God? Shall the formation say to him having formed, Why hest thou made me so Or has not the potter power over the clay, of the same mixture truly to make one vessel for honour, and one for dishonour
What then shall we say? That the nations, not following justice, overtook justice, and the justice of faith.
And to Israel he says, The whole day have I unfolded my hands to an unbelieving and contradicting people.
And if certain of the young shoots were broken off, and thou, being a wild olive tree, wert grafted in them, and wert a partaker of the root and fatness of the olive tree; Act not proudly to the young shoots. And if thou boastest, thou bearest not the root, but the root thee. read more. Thou wilt say then, That the young shoots were broken off, that I might be grafted in. Well; for unbelief were they broken off, and thou standest by faith. Be not highminded, but do thou fear: For if God spared not the young shoots according to nature, how will he either spare thee Behold then the goodness and severity of God: truly upon the fallen, severity; and upon thee, goodness, if thou continue in goodness: otherwise shalt thou also be cut off. And they also, if they continue not in unbelief, shall be grafted in:for God is able to graft them in again. For if thou according to nature wert cut out of the wild olive tree, and against nature wert grafted into the cultivated olive tree: how much more these, according to nature, shall be grafted into their own olive tree For I will not ye should not know, brethren, this mystery, lest ye be wise with yourselves; for hardness from part has been to Israel, till the filling up of the nations come in. And so all Israel shall be saved: as has been written, The Deliverer shall come out of Sion, and turn away profanation from Jacob. And this the covenant to them with me, when I take away their sins. Truly concerning the good news, enemies for you: and concerning the selection, beloved for the fathers. For the favors and calling of God not causing repentance. For as also ye, when ye were disobedient to God, but now ye have been commiserated by the unbelief of these: So they now also were disobedient, by your mercy that they also be commiserated. For God shut them all up together in unbelief, that he might commiserate all. O the depth of the riches and wisdom and knowledge of God! his judgments how unsearchable, and his ways not traced out! For who knew the mind of the Lord? or who was his counsel? Or who first gave to him, and it shall be given back to him? For of him, and by him, and to him, all things: to him the glory forever Amen.
Him being weak in faith receive ye, not to judgments of conversations.
And he being judged if he eat, has been condemned for not of faith; and everything not of faith is sin.
And again Esaias says, The root shall be of Jesse, and he having risen to rule over the nations; upon him shall the nations hope. And may the God of hope fill you with all joy and peace in believing, for you to abound in hope, in the power of the Holy Spirit. read more. And I am persuaded my brethren, and I myself for you, that ye yourselves also are full of goodness, tilled with all knowledge, being able also to remind one another. And I wrote to you more boldly, brethren, from part as reminding you, by the grace given me by God, For me to be the, workman of Jesus Christ to the nations, offering in sacrifice the good news of God, that the bringing forward of the nations be acceptable, consecrated in the Holy Spirit. I have therefore boasting in Christ Jesus the things toward God. For I shall dare to speak nothing that Christ has not brought about by me, for the obedience of the nations, by word and by work, By power of signs and wonders, by power of the Spirit of God, so that I from Jerusalem, and round about even to Illyricum, have completed the good news of Christ. And so seeking the honour to announce the good news, not where Christ was named, lest I should build upon a strange foundation: But as has been written, to whom it was not announced of him, they shall see: and they who have not heard shall understand. Wherefore also I was hindered in many things from coming to you.
Wherefore also I was hindered in many things from coming to you. And now having no more place in these climes, and having an anxious desire to come to you from many years. read more. Whenever I go into Spain, I will come to you, for I hope passing through to see you: and by you to be sent forward there, if first from part I might be filled with you. And now I go to Jerusalem serving the holy ones. For Macedonia and Achaia were contented a certain mutual participation be made for the poor of the holy ones in Jerusalem. For they were contented; and they are their debtors. For if the nations have participated in their spiritual things, they ought also to serve them in things pertaining to the flesh. Therefore having completed this, and sealed to them this fruit, I will come away by you to Spain. And I know that, coming to you, I shall come in the completion of the praise of the good news of Christ. And I beseech you, brethren, by our Lord Jesus Christ, and by love of the Spirit, to fight together with me in prayers for me to God;
And I beseech you, brethren, by our Lord Jesus Christ, and by love of the Spirit, to fight together with me in prayers for me to God; That I might be saved from the unbelieving in Judea; and that my service for Jerusalem be acceptable to the holy ones;
That I might be saved from the unbelieving in Judea; and that my service for Jerusalem be acceptable to the holy ones; That in joy I might come to you by the will of God, and rest with you. read more. And the God of peace with you all. Amen.
And the church in their house. Embrace my beloved Epenetus, who is the first fruits of Achaia to Christ.
And to him being able to support you according to my good news, and the proclamation of Jesus Christ, according to the revelation of the mystery kept silent from eternal times, And now made manifest, also by the prophetic writings according to the command of the eternal God, for the obedience of faith made known to all nations: read more. To the only wise God, by Jesus Christ, to whom glory forever. Amen.
Morish
This may justly be called the fundamental epistle of Christian doctrine. Its value and importance are seen in that its doctrine lays in the soul a moral foundation by the presentation of God in qualities or attributes which the state of things existing in the world appears to call in question. Thus God is justified in the eyes of the believer, and this being the case, the purposes of His love are made known to him.
In looking at all that is around us in the world, everything appears to be out of order: the presence and domination of sin, a broken law, and the corrupt and violent will in man, all call in question the righteousness of God; while the scattering of God's people Israel raises the question of His faithfulness to His promises.
Now in Christ all this finds its full and complete answer. The Son of God, by whom all were created, has Himself come in the likeness of sinful flesh, and, by offering Himself a sacrifice for sin, has completely vindicated God's righteousness, while revealing His love. At the same time the man, or order of man, that has sinned against God has been judicially removed by His death from before the eye of God, so that God can present Himself to man in grace.
The moral perfection of the offerer of necessity brought in resurrection, in which all the pleasure of God's grace in regard to man is set forth in righteousness; and Christ risen is the deliverer who is to come forth from Zion to turn away ungodliness from Jacob. Thus God's faithfulness to His covenant is established in Zion. God is proved to be faithful and righteous: we have here the first elements of the knowledge of God.
But it way be desirable to open up the epistle a little in detail. After the introduction, in which the fact may be noticed that the glad tidings are said to be concerning God's Son, a picture is given us of the moral condition of man in the world, whether heathen, philosopher, or Jew. In the heathen we see the unchecked development of sin (Rom. 1). In the philosopher the fact that light in itself does not control evil (Rom. 2); and in the Jew that law is proved to be powerless to bring about subjection to God, or to secure righteousness for man. The conclusion is that all have sinned and come short of the glory of God
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And after the uproar was ceased, Paul having called the disciples, and greeted, he came out to go into Macedonia. And having passed through those parts, and having besought them by much speech, he came into Greece. read more. And having made three months; an insidious plot having been for him by the Jews, being about to sail to Syria, there was a purpose to return through Macedonia.
Smith
Romans, Epistle to the.
1. The date of this epistle is fixed at the time of the visit recorded in Acts 20:3 during the winter and spring following the apostle's long residence at Ephesus A.D. 58. On this visit he remained in Greece three months.
2. The place of writing was Corinth.
3. The occasion which prompted it,,and the circumstances attending its writing, were as follows:--St. Paul had long purposed visiting Rome, and still retained this purpose, wishing also to extend his journey to Spain. Etom. 1:9-13; 15:22-29. For the time, however, he was prevented from carrying out his design, as he was bound for Jerusalem with the alms of the Gentile Christians, and meanwhile he addressed this letter to the Romans, to supply the lack of his personal teaching. Phoebe, a deaconess of the neighboring church of Cenchreae, was on the point of starting for Rome, ch.
and probably conveyed the letter. The body of the epistle was written at the apostle's dictation by Tertius, ch.
but perhaps we may infer, from the abruptness of the final doxology, that it was added by the apostle himself.
4. The origin of the Roman church is involved in obscurity. If it had been founded by St. Peter according to a later tradition, the absence of any allusion to him both in this epistle and in the letters written by St. Paul from Rome would admit of no explanation. It is equally clear that no other apostle was like founder. The statement in the Clementines --that the first tidings of the gospel reached Rome during the lifetime of our Lord is evidently a fiction for the purposes of the romance. On the other hand, it is clear that the foundation of this church dates very far back. It may be that some of these Romans, "both Jews and proselytes," present. On the day of Pentecost
carried back the earliest tidings of the new doctrine; or the gospel may have first reached the imperial city through those who were scattered abroad to escape the persecution which followed on the death of Stephen.
At first we may suppose that the gospel had preached there in a confused and imperfect form, scarcely more than a phase of Judaism, as in the case of Apollos at Corinth,
or the disciples at Ephesus.
As time advanced and better-instructed teachers arrived the clouds would gradually clear away, fill at length the presence of the great apostle himself at Rome dispersed the mists of Judaism which still hung about the Roman church.
5. A question next arises as to the composition of the Roman church at the time when St. Paul wrote. It is more probable that St. Paul addressed a mixed church of Jews and Gentiles, the latter perhaps being the more numerous. These Gentile converts, however, were not for the most part native Romans. Strange as the: paradox appears, nothing is more certain than that the church of Rome was at this time a Greek and not a Latin church. All the literature of the early Roman church was written in the Greek tongue.
6. The heterogeneous composition of this church explains the general character of the Epistle to the Romans. In an assemblage so various we should expect to find, not the exclusive predominance of a single form of error, but the coincidence of different and opposing forms. It was: therefore the business of the Christian teacher to reconcile the opposing difficulties and to hold out a meeting-point in the gospel. This is exactly what St. Paul does in the Epistle to the Romans.
7. In describing the purport of this epistle we may start from St. Paul's own words, which, standing at the beginning of the doctrinal portion, may be taken as giving a summary of the contents. ch.
Accordingly the epistle has been described as comprising "the religious philosophy of the world's history "The atonement of Christ is the centre of religious history. The epistle, from its general character, lends itself more readily to an analysis than is often the case with St. Paul's epistles. While this epistle contains the fullest and most systematic exposition of the apostle's teaching, it is at the same time a very striking expression of his character. Nowhere do his earnest and affectionate nature and his tact and delicacy in handling unwelcome topics appear more strongly than when he is dealing with the rejection of his fellow country men the Jews. Internal evidence is so strongly in favor of the genuineness of the Epistle to the Romans that it has never been seriously questioned.
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Truly therefore the dispersed passed through announcing good news the word.
He was instructed in the way of the Lord; and boiling up in the spirit, he spake and taught attentively the things of the Lord, knowing only the immersion of John.
And it was in Apollos' being in Corinth, Paul having passed through the higher parts, caine to Ephesus: and having found certain disciples, He said to them, Having believed, have ye received the Holy Spirit? And they said to him, But neither heard we if there be a Holy Spirit. read more. And he said to them, Into what then were ye immersed? And they. said, Into John's immersion.
For I am not ashamed of the good news of Christ: for it is the power of God to salvation to all believing; both to the Jew first, and the Greek. For the justice of God in it is revealed from faith to faith: as has been written, And the just shall live by faith.
And I place with you Phebe our sister, being servant of the church in Cenchrea: That ye receive her in the Lord, worthy of the holy ones, and encourage her in whatever thing she have need of you: for she also has been the rule of many, and of myself.