Reference: Romans, Epistle To The
Easton
(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).
See Verses Found in Dictionary
Asia, Phrygia, Pamphylia, Egypt, the parts of Libya about Cyrene, foreigners from Rome, Jews, and proselytes,
after this, Paul had a design to pass thro' Macedonia and Achaia in his way to Jerusalem: purposing when he had been there to make a visit to Rome.
after having visited the faithful in those parts, and given them many exhortations, he went to Greece. there he stay'd three months; and then the Jews conspiring to surprize him at his embarkation for Syria, it was thought adviseable he should return thro' Macedonia. Sopater of Berea,
for Paul had determined not to go ashore at Ephesus, to avoid losing time in Asia: because he was eager to get to Jerusalem, if possible, by the day of pentecost.
but now I am going to Jerusalem, to distribute charity to the converts.
I recommend to you Phebe our sister, who is a deaconess of the church at Kenchrea; receive her for Christ's sake,
salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. salute Philologus, Julia, Nereas, his sister, Olympas, and all the converts who are with them.
Gaius, with whom I lodge, who purveys for the church in general, salutes you. Erastus the chamberlain of the city salutes you; and Quartus a brother.
It is by him, that we have obtain'd the redemption, even the remission of our sins:
Erastus staid at Corinth: but Trophimus I left sick at Miletum.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
See Verses Found in Dictionary
Judge not, that ye be not judged.
and as they were looking stedfastly toward heaven, as he mounted up, on a sudden, two men appear'd before them robed in white, who said, "ye men of Galilee, why stand ye gazing up to heaven? this same Jesus who is taken up from you into heaven, shall descend in the same manner as ye have seen him ascend thither."
Then the apostles, the presbyters, and the whole church thought it proper to select some out of their own body to accompany Paul and Barnabas to Antioch: such as Judas surnam'd Barsabas, and Silas, leading men among the brethren,
Being thus dispatch'd, they went to Antioch; where having assembled all the faithful, they deliver'd the letter: from the reading of which,
as she followed Paul and the rest of us, she cried out, these men are the servants of the most high God, who show you the way to salvation. this she did for several days, till Paul tir'd with it turn'd about, and said to the spirit, in the name of Jesus Christ I command you to quit her; and instantly he came out. read more. her masters finding they had lost such a prospect of gain, seized upon Paul and Silas, and hawl'd them to the publick place before the magistrates. having presented them to the Officers, they said, these men, who are Jews, raise great disorders in our city, and preach such maxims,
after they had been severely lash'd, they were thrown into prison, the jayler being charg'd to keep them safe.
where having found a Jew nam'd Aquila, a native of Pontus, who lately came from Italy, with his wife Priscilla, because Claudius had order'd all the Jews to quit Rome; he went to them:
after he had stay'd there some time, he departed and pass'd through all Galatia and Phrygia, where he encourag'd the disciples. In the mean time a Jew, nam'd Apollos, born at Alexandria, a man of letters, and vers'd in the scriptures, arriv'd at Ephesus. read more. he had been instructed in the doctrine of the gospel, and being full of zeal, he harangued with great assiduity about what related to Jesus, though he had been only instituted in the baptism of John. having talk'd with great freedom in the synagogue, Aquila and Priscilla, who had heard him, invited him home, and gave him a more distinct view of the gospel. and being determin'd to pass into Achaia, the brethren who advis'd him to it, writ to the disciples to receive him. when he was arrived, he was, by the divine favour, very useful to those, who had receiv'd the faith. for he strenuously disputed with the Jews in publick, proving from the scriptures that Jesus was the Messiah.
after this, Paul had a design to pass thro' Macedonia and Achaia in his way to Jerusalem: purposing when he had been there to make a visit to Rome.
after this, Paul had a design to pass thro' Macedonia and Achaia in his way to Jerusalem: purposing when he had been there to make a visit to Rome.
after this, Paul had a design to pass thro' Macedonia and Achaia in his way to Jerusalem: purposing when he had been there to make a visit to Rome.
after this, Paul had a design to pass thro' Macedonia and Achaia in his way to Jerusalem: purposing when he had been there to make a visit to Rome. he sent therefore Timothy and Erastus, two of his assistants in the ministry, before to Macedonia; but stay'd himself in Asia for some time.
he sent therefore Timothy and Erastus, two of his assistants in the ministry, before to Macedonia; but stay'd himself in Asia for some time.
he sent therefore Timothy and Erastus, two of his assistants in the ministry, before to Macedonia; but stay'd himself in Asia for some time. It was then a tumult happen'd at Ephesus upon account of the christian sect. read more. for one Demetrius, a silver-smith, who made little models of Diana's temple, and so furnish'd a deal of employment to the workmen in that trade, summon'd the company, and thus address'd them, "tho' you know, sirs, it is by this craft that we are in such plight, yet your own eyes and ears have inform'd you, that not only at Ephesus, but almost throughout all Asia, this Paul by his persuasions has turn'd the heads of a world of people, asserting, that these are Gods of our own making, and not really such. so that not only our profession runs the risk of being vilified; but the temple of the great goddess Diana will be depreciated, and her majesty, so rever'd thro' all Asia, and the whole world, will be discarded." at these words, they were fir'd with indignation, and cry'd out, "great is Diana of the Ephesians." and the whole city was fill'd with confusion: all crouded in a body to the theatre, dragging with them Gaius and Aristarchus, both of Macedonia, who had travell'd with Paul. upon this Paul was bent upon going. to the populace, but was prevented by his disciples, and by the primates of Asia, who were his friends, and sent to desire he would not venture to the theatre: there the mob were in the utmost riot, some bawling out in one cry, some in another, and the greatest part at a loss to know why they were met. at last Alexander was disengag'd from the croud, and accus'd by the Jews. then he waved his hand, desiring to make his defence before them all. but when they knew he was a Jew, they cry'd out one and all for the space of two hours, "great is Diana of the Ephesians." at length the town-clerk appeased the people, and thus began, "who is there, O Ephesians, that does not know, that the city of Ephesus is the guardian of the temple of the great Diana, and of her statue, which fell from heaven: since this is incontestible, it behoves you to be easy, and free from any rash conduct: for the men you have brought here, have neither plunder'd your temples, nor inveigh'd against your goddess. if Demetrius and the other artists, that are with him, can lay their action against any man, the law is open, and the proconsul is near; let them begin their process. but if the contest be about other matters, it may be decided in a regular assembly. for we run the risk of being answerable for this day's sedition: there being no justifiable occasion for such a commotion."
there he stay'd three months; and then the Jews conspiring to surprize him at his embarkation for Syria, it was thought adviseable he should return thro' Macedonia. Sopater of Berea,
there he stay'd three months; and then the Jews conspiring to surprize him at his embarkation for Syria, it was thought adviseable he should return thro' Macedonia. Sopater of Berea,
there he stay'd three months; and then the Jews conspiring to surprize him at his embarkation for Syria, it was thought adviseable he should return thro' Macedonia. Sopater of Berea, Aristarchus and Secundus of Thessalonica, Gaius of Derby and Timothy, Tychicus and Trophimus both Asiatics, all accompanied him to Asia,
Paul, a servant of Jesus Christ, called to be an apostle, chosen to declare the gospel dispensation, which God had promised by his prophets in the holy scriptures, read more. with relation to his son Jesus Christ our Lord, who was of the lineage of David as to his body, but as to his holy spirit miraculously declared to be the son of God, by his resurrection from the dead: by whose favour I have received the office of an apostle to bring the Gentiles every where to the obedience of faith preached in his name: among whom Jesus Christ has also called you: to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ.
to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is celebrated through the whole world. read more. for God is my witness, to whom I am entirely devoted, in preaching the gospel of his son, that I constantly make mention of you, in my prayers, requesting, if it be God's will, that I might now at length have the happiness of coming to you. for I long to see you, that I may impart to you some spiritual gift, in order to establish you: or indeed that we may have mutual consolation from the faith which is in common to you and to me. now I would not have you ignorant, my brethren, that I often purposed to come to you, tho' I have been hindered hitherto, that I might be useful among you as well as among other Gentiles. I owe what service I can do to the Greeks, and to the Barbarians, to the learned, and to the illiterate. so, that as far as it depends upon me, I am ready to preach the gospel to you also, who are at Rome.
so, that as far as it depends upon me, I am ready to preach the gospel to you also, who are at Rome. for I am not ashamed of the gospel, since it is divinely effectual to salvation, to everyone that believes, to the Jew first, and then to the Gentile. read more. There it is that divine justification is revealed to be wholly by faith: as it is written, " the just shall live by faith." there the divine wrath is revealed from heaven against all impiety, and injustice of men, who wickedly suppress the truth. because what should be known of God they are acquainted with; for God hath manifested it unto them. for ever since the creation of the world, his eternal power and divinity, things in themselves invisible, are clearly seen, being perceived by the things that are made; so that they are without excuse: because when they knew God, they did not with gratitude glorify him as God, but their reasoning became extravagance, and their minds, void of judgment, were involv'd in darkness. pretending to be wise, they became fools: the honour due to God, who is immortal, they transferr'd to idols representing men, who are mortal, to birds, and beasts, and insects. wherefore God abandon'd them to the impure passions of their own hearts, so that they themselves dishonour'd their own bodies; they changed the true God for an idol, and adored and served the creature more than the creator, who is blessed for ever. amen. for this cause God gave them up to infamous passions: for even the sex perverted the instinct of nature: and the men unnaturally leaving the sex, were inflamed with mutual passions, which they shamefully indulged, and received in their own persons, the retribution that was justly due to such enormities. As they did not seek the favour of God, by worshipping him, God gave them over to a depraved sense, to act unworthy of human nature; they were full of all injustice, fornication, mischief, covetousness, malice; full of envy, murder, contention, fraud, malignity; whisperers, backbiters, enemies of God, injurious, proud, vain, inventers of vices, disobedient to parents, void of judgment, fidelity, and natural affection; implacable, and unmerciful: who knowing the divine rule of right, did not perceive that they who commit such things are worthy of death, and not only they who do the same, but they who give countenance to those that do them.
Therefore thou art inexcusable, O man, whosoever thou art, that condemnest another, for by condemning them, you condemn yourself; since you that condemn them, do the same things. but we know that the judgment of God against those who commit such crimes, is just. read more. do you think then, O man, who do what you condemn in others, that you shall escape the judgment of God? or do you despise the riches of his kindness, and forbearance, and long-suffering; not considering that the kindness of God invites you to repentance? however by your impenitence, and the insensibility of your heart, you treasure up for yourself wrath against the day of wrath, and of the revelation of the righteous judgment of God, who will render to every man according to his actions: eternal life to those, who by patient continuance in well doing, seek for glory, honour, and immortality; but unto those who are contentious, and do not yield to the truth, but give way to injustice, indignation and wrath, tribulation and anguish to every one that doth evil, to the Jew first, and also to the Gentile. but glory, honour, and peace, to every man that acts right, to the Jew first, and also to the Gentile: since with God there is no respect of persons. For as many as have sinned without the law, shall also perish without the law: and as many as have sinned under the law, shall be condemned by the law, for not the bare hearers of the law, but they who observe the law, are such as shall be justified, before God. when the Gentiles who have not the law, do by nature what the law prescribes, tho' these have not the law, they are a law to themselves: for they shew that the duties prescrib'd by the law, are written in their hearts, their consciences bearing witness to it, by their own reasonings alternately accusing and excusing them. in the day, when according to my gospel, God shall judge the secret actions of men by Jesus Christ. 'Tis true, you bear the name of a Jew, you depend upon the law, and boast of your worship: you know the divine will, and what is contrary thereto, having been educated in the law: you think you are a guide to the blind, a light to those who are in darkness, an instructer of the ignorant, a teacher to the weak, because you have a clear view of the true meaning of the law. you therefore who instruct others don't you instruct yourself? you who preach against stealing, do you steal? you who declaim against adultery, do you commit adultery? you who abhor idols, do you commit sacrilege? and you, who glory in the law, do you dishonour God by the violation of the law?
What advantage then hath the Jew? or what benefit is there from circumcision? much every way: chiefly, because they were intrusted with the oracles of God. read more. for what if some betrayed their trust? shall their unfaithfulness render the faithfulness of God of no effect? by no means; yea, let God be acknowledged to be true, tho' men should be all deceivers; as it is written, " that you might be justified in your sayings, and might overcome when you are judged." but say you, "if our unfaithfulness displays the veracity of God, what shall we say? is it not injustice in God to inflict punishment?" not at all: for then how could God judge the world? "but, say you, if the veracity of God hath appeared more illustrious thro' my unfaithfulness, why then am I condemned as a sinner? and why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just. "how then are we better than they?" why, not at all: for we have already convicted both Jews and Gentiles, of being all under the guilt of sin. as it is written, " there is none righteous, no not one: there is none that understandeth, there is none that seeketh after God. they are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one. their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness. their feet are swift to shed blood. destruction and misery are in their ways: and the way of peace have they not known. there is no fear of God before their eyes." Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God. for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin. but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law: that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction: for all having sinned, all have forfeited eternal glory: being justified by his unmerited favour through the redemption that is by Jesus Christ: whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest, I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in Jesus. what reason then is there for boasting? it is excluded. what, by the ceremonial law? no: but by the law of faith. for we conclude, that a man is justified by faith, without observing the legal rites. is God the God of the Jews only, and not of the Gentiles? surely he is of the Gentiles too; since it is one God, who will justify both the Jews and the Gentiles, through faith. do we then make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.
who was delivered for our offences, and was raised again for our justification.
Know ye not, brethren, (for I speak to Jews acquainted with the law) that the law hath authority over a man, till it be abrogated? now a married woman is bound by the law to her living husband: but if her husband dieth, she is released from the marriage-contract. read more. wherefore she will be reputed an adulteress if she become another man's during her husband's life: but if her husband dies, she is clear from that law, from the imputation of being an adulteress, though she become another man's. thus, my brethren, the law is become dead with respect to you by the body of Christ; that you might be subject to another, even to him who is raised from the dead, that we should bring forth fruit unto God. for when we were in the carnal state of the law, the sinful passions of that state set our animal faculties to work in the service of death. but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law. Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet." but sin receiving strength by the commandment, wrought in me all manner of concupiscence. for before the law sin appear'd dead. then it was I once liv'd secure; but when the prohibition came, sin exerted it self, and I was in a dying condition: and the commandment which leads to life was instrumental to my ruin. for sin getting power by the commandment, deceived me, and by it slew me. wherefore the law is holy; and the commandment holy, and just, and good. was it then good that brought death upon me? no, but it was sin, that sin might show it self by being able to bring death upon me by means of that which is good; that sin, I say, by the commandment might appear to be exceedingly destructive. for we know that the law is spiritual: but I am carnal, sold a slave to sin. what I do I allow not: for what my mind leads me to, that do I not; but what I have an aversion to, that I do. if then I do what I in my mind am against, the consent of my mind is, that the law is right. now then, it is not wholly I that do it, but the sinful passions that dwell in me. for I experience, that in the carnal part of me dwells no good: for it is familiar to me, to will, but not to execute that which is good. for the good that I purpose to do, I do not: but the evil which I resolve against, that I do. now if I do that which my mind is against, it is not meerly I that do it, but sin that dwells in me. I find then a settled custom, that evil is objected in my way whenever I have a mind to act well: for my mind takes delight in the law of God, but I perceive in the animal part of me another law warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my animal part. O wretched man that I am, what shall deliver me from this body of death? the divine grace thro' Jesus Christ our Lord. so then, with the mind I my self am devoted to the law of God; tho' my carnal inclinations are enslaved to the law of sin.
Sentence of death therefore shall not pass upon those christians who do not lead a vicious life. for the christian dispensation of a spiritual life has set me free from the legal state of sin and death. read more. God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state. so that the moral obligations of the law might be fulfilled by us, in living according to the spiritual, and not the carnal tenor thereof: for they that are sensually affected, abandon themselves to sensuality, but the spiritual pursue their spiritual entertainments. now sensual inclinations lead to death; but spiritual affections to a life of tranquillity. because a sensual disposition of mind is averse to God: for it is not subject to the divine law, nor indeed can it be. so that they who are in a carnal state, cannot be acceptable to the divine being. as for you, you are not in such a state, but in a spiritual one, provided the divine spirit dwell in you. now if any man have not the spirit of Christ, he is none of his. and if Christ be in you, tho' the body is mortal in consequence of sin; the spirit gives life by justification. for if the spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall likewise restore your mortal bodies to life, by his spirit that dwelleth in you. You are, therefore, brethren oblig'd to oppose your sensual passions;
You are, therefore, brethren oblig'd to oppose your sensual passions; for if you lead a sensual life, you will be miserable: but if through the spirit you mortify the affections of corrupted nature, you will be happy. read more. as many as are actuated by the spirit of God, they are the sons of God. for the spirit you have received is not servile to keep you still in fear; but it is the spirit of adoption, whereby we cry Abba, that is, father. the same spirit testifies to our spirit, that we are the children of God. and if children, then heirs; heirs of God, and joint-heirs with Christ; although we now suffer with him, that we may also be glorified with him. for I consider, that the sufferings of this present life are infinitely over-ballanc'd by that glory which shall hereafter be discovered to us. mankind impatiently desire that the divine being would display himself to his creatures, who were not, by their own choice, expos'd to this uncertain state, but by virtue of him, who subjected them thereto: and therefore hope to be removed from this slavish condition of mortality to the free inheritance of divine glory. for we know that the whole creation groans, and labours with general pain even to this day. and not only they, but even those who have the first fruits of the spirit, even we our selves do inwardly groan for the fruit of our adoption, by the deliverance of our body from corruption. for we are saved but by hope: but hope supposes things not yet present; for how can a man hope for what he has now in possession? but if we hope for what is yet to come, our patience does necessarily intervene. The spirit likewise softens our afflictions: for being at a loss to apply for the most proper relief; the spirit it self affects us with those pious ejaculations, which we can't well express. and he that penetrates into the heart approves what the spirit desires, because what he demands for the saints is agreeable to the divine will. We know too, that all things co-operate for the good of those who love God, who, pursuant to his purpose, has now called them: for whom he before approv'd, he predispos'd to follow the example of his son, who was to conduct them all as their elder brother; but whom he predispos'd, he calls: and whom he has call'd, he justifies: and whom he has justified, he glorifies. What shall we conclude then from this? if God be for us, who can be against us?
What shall we conclude then from this? if God be for us, who can be against us? he that spared not his own son, but delivered him up for us all, will he not with him likewise freely give us all things? read more. who shall plead against God's elect? shall God who justifieth them? who shall condemn them? shall Christ that died, yea rather, that is risen again, who is even at the right hand of God, and makes intercession for us? what shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or penury, or peril, or sword? for as it is written, "for thy sake we are sacrificed every day; we are counted as sheep for the slaughter:" yet after all we are more than conquerors, through him that loved us.
I call Christ, and the holy spirit to witness with my conscience, that I speak the truth without guile, when I say, that I have great heaviness, and continual sorrow in my heart. read more. for I could wish to be as one anathematiz'd from the christian church for my brethren, who are of the same race as my self, who are Israelites; who had the adoption, the glory, the covenants, the law, the form of divine worship, and the promises; who are the offspring of the patriarchs, and of whom as to the flesh Christ came, who is over all, God blessed for ever. Amen. However, the divine promise cannot but have its effect. for they are not the whole of Israel, who are descended from Israel: neither are they who are the race of Abraham, all children: but 'tis said, "in Isaac shall thy posterity be called." that is, the children by natural descent are not thereby the children of God: but the children of the promise are alone considered as his posterity. for the words of the promise run thus, "at this time I will come, and Sara shall have a son." this appears too from the case of Rebecca, who conceived twins by our father Isaac. for before they were born, and had done neither good or evil, that the distinction which God had purposed to make might appear to be, not in consideration of their actions, but of his own free call, it was said to her, "the elder shall serve the younger." as it is written, "Jacob have I loved, but Esau I have discarded." What do we say then? is there injustice in God? God forbid. for he saith to Moses, "I will show favour to whom I will show favour, and I will have compassion on whom I will have compassion." so that this is a matter not dependent on him that wills or runs, but on God, who shews mercy. for 'tis said in scripture to Pharaoh, "even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth." thus some he pursues with his favours, and abandons others to their obduracy, according as he thinks fit. But you will object, why does he then find fault? for "who can resist his will?" nay, but, O man, who art thou, to raise a dust against heaven? shall the pitcher say to him that formed it, "why hast thou made me thus?" is not the potter the master of his own clay, of the same mass to make one vessel for use and ornament, and another for a meaner purpose?
What shall we hence conclude? that the Gentiles who sought not after justice, have obtained justice, even to that which is by faith:
and to Israel he says, "all day long I have stretched forth my hands to an incredulous and rebellious people."
if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. read more. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree? I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in. and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. for this is my covenant with them, that I shall take away their sins." Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. for the divine gifts and vocation are irrevocable. as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. for God hath manifested to all the disobedient, that he would have mercy upon all. O the depth of the divine goodness, wisdom, and contrivance! how impenetrable are his decrees, and his ways past finding out! for who hath known the mind of the Lord, or who hath been his counsellor? who hath given any thing to him, and he will repay it? for of him, and through him, and in him are all things: to whom be glory for ever. Amen.
A weak convert receive as a friend without regard to any difference of opinion.
for he that makes a difference, is self-condemn'd, if he eats against his own persuasion: for every action of that kind is sin .
besides Esaias saith, "there shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles hope." Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the holy spirit. read more. As to myself, I am persuaded, my brethren, that you abound in goodness, and in variety of knowledge, and are able to instruct one another. nevertheless, brethren, I have writ to the Gentile part of you, and admonish'd you with the greater freedom by virtue of the commission that God has given me, to be the minister of Jesus Christ to the Gentiles, officiating the gospel of God, that the Gentiles might be made an acceptable offering, being sanctified by the holy spirit. I have therefore matter of glorying thro' Jesus Christ, with respect to divine service. for I will not offer to mention any thing, but what Christ has wrought by me, to make the Gentiles christians, both in profession and practice: by virtue of the miracles and prodigies wrought by the power of the divine spirit; so that from Jerusalem, and the neighbouring country, quite to Illyricum, I have effectually preached the gospel of Christ: yet so as studiously to avoid preaching it where Christ was owned, lest I should build upon another man's foundation; for, as it is written, "they to whom he was not mentioned, shall see: and they that have not heard, shall understand." This has chiefly hindred me from coming to you.
This has chiefly hindred me from coming to you. but now there being no further occasion for me in these parts, and having had a great desire these many years to visit you; read more. when I take my journey into Spain, I hope to see you in my way, and be forwarded by you to that place, after having for some time enjoy'd the pleasure of your company. but now I am going to Jerusalem, to distribute charity to the converts. for those of Macedonia and Achaia, have thought fit to make a contribution for the poor converts at Jerusalem. they have thought fit, I say, and they owed them as much. for if the Gentiles have participated of their spirituals, they are bound on their side to minister to them in their temporals. when I have dispatch'd this affair, and have secur'd to them this collection, I will come to you in my way to Spain. and I know that when I do come, I shall come charged with the blessings of Christ. in the mean time, I conjure you, brethren, by our Lord Jesus Christ, and by the love of the spirit, that you join with me in earnest prayers to God for me;
in the mean time, I conjure you, brethren, by our Lord Jesus Christ, and by the love of the spirit, that you join with me in earnest prayers to God for me; that I may be delivered from the unbelievers in Judea; and that the charitable service which I am employed about, for the converts at Jerusalem, may be acceptable to them:
that I may be delivered from the unbelievers in Judea; and that the charitable service which I am employed about, for the converts at Jerusalem, may be acceptable to them: that by the will of God we may meet with joy, and rest together in peace. read more. now the God of peace be with you all. Amen.
salute the church that is in their house. salute my dear Epenetus, who is the first christian convert of Asia.
Now to him that is able to establish you according to my gospel, and the preaching of Jesus Christ, conformable to the revelation of the mystery, which was kept secret from antient times, but now is laid open, and by the writings of the prophets (according to the commandment of the eternal God) made known to all the Gentiles, to induce them to obey the faith: read more. to God, I say, who is only wise, be glory thro' Jesus Christ for ever. 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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This disturbance being over, Paul sent for the disciples, took his leave and departed for Macedonia. after having visited the faithful in those parts, and given them many exhortations, he went to Greece. read more. there he stay'd three months; and then the Jews conspiring to surprize him at his embarkation for Syria, it was thought adviseable he should return thro' Macedonia. Sopater of Berea,
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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but they that were dispers'd, preach'd the gospel wherever they went.
he had been instructed in the doctrine of the gospel, and being full of zeal, he harangued with great assiduity about what related to Jesus, though he had been only instituted in the baptism of John.
Whilst Apollos was at Corinth, Paul, having pass'd through the upper provinces of Asia, arrived at Ephesus, where finding some disciples, he said to them, did you receive the holy spirit, when you made profession of your faith? they answer'd, we have not so much as heard of a holy spirit. read more. what baptism then, said he, did you receive? they replied, the baptism of John.
for I am not ashamed of the gospel, since it is divinely effectual to salvation, to everyone that believes, to the Jew first, and then to the Gentile. There it is that divine justification is revealed to be wholly by faith: as it is written, " the just shall live by faith."
I recommend to you Phebe our sister, who is a deaconess of the church at Kenchrea; receive her for Christ's sake, as becometh christians, and assist her in every thing her business requires: for she hath assisted many besides my self.