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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Phrygia, and Pamphylia, in Egypt, and in the parts of Libya around Cyrene, and strangers of Rome, Jews and proselytes,
After these things were ended, passing through Macedonia and Achaia, Paul purposed in the spirit to go to Jerusalem, saying, After I have come there, I must also see Rome.
And passing through those parts, and exhorting them with much speech, he came into Greece. And spending three months there, there being a plot against him by the Jews, being about to sail into Syria, he proposed to return through Macedonia.
For Paul had determined to sail past Ephesus, so that he might not lose time in Asia; for, if it were possible for him, he hastened to be at Jerusalem on the day of Pentecost.
But now I am going to Jerusalem to minister to the saints.
I commend to you Phoebe our sister, who is a servant of the church in Cenchrea,
Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers with them. Greet Philologus and Julias, Nereus and his sister, and Olympas, and all the saints with them.
Gaius my host, and the host of me and the whole church, greets you. Erastus the steward of the city greets you, and Quartus a brother.
in whom we have redemption through His blood, the remission of sins.
Erastus stayed at Corinth, but Trophimus I left sick at Miletus.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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Judge not, that you may not be judged.
And while they were looking intently into the heaven, He having gone, even behold, two men in white clothing stood beside them, who also said, Men of Galilee, why do you stand gazing up into the heaven? This same Jesus who is taken up from you into Heaven, will come in the way you have seen Him going into Heaven.
Then it pleased the apostles and elders, with the whole church, to send chosen men from them to Antioch with Paul and Barnabas; Judas, whose last name was Barsabas; and Silas, chief men among the brothers.
Then indeed they being let go, they came to Antioch. And gathering the multitude, they delivered the letter.
The same followed Paul and us and cried, saying, These men are the servants of the Most High God, who are announcing to us the way of salvation. And she did this many days. But being distressed, and turning to the demonic spirit, Paul said, I command you in the name of Jesus Christ to come out of her! And it came out in that hour. read more. And when her masters saw that the hope of their gain went out, having seized Paul and Silas, they dragged them to the market before the rulers. And bringing them near to the judges, they said, These men, being Jews, are exceedingly troubling our city.
And after laying on them many stripes, they threw them into prison, commanding the jailor to keep them safely;
And finding a certain Jew named Aquila, born in Pontus, lately come from Italy with his wife Priscilla (because Claudius had commanded all Jews to depart from Rome) Paul came to them.
And after he had spent some time there, he departed and went over the country of Galatia and Phrygia in order, strengthening all the disciples. And a certain Jew named Apollos, an Alexandrian by birth, an eloquent man mighty in the Scriptures, came to Ephesus. read more. This man was instructed in the way of the Lord. And being fervent in the spirit, he spoke and taught the things of the Lord diligently, knowing only the baptism of John. And he began to speak boldly in the synagogue. And Aquila and Priscilla heard him, and they took him and expounded to him the way of God more perfectly. And intending to pass into Achaia, being encouraged, the brothers wrote to the disciples to welcome him; who, having arrived, very much helped those who had believed through grace. For he mightily confuted the Jews publicly, proving by the Scriptures that Jesus was the Christ.
After these things were ended, passing through Macedonia and Achaia, Paul purposed in the spirit to go to Jerusalem, saying, After I have come there, I must also see Rome.
After these things were ended, passing through Macedonia and Achaia, Paul purposed in the spirit to go to Jerusalem, saying, After I have come there, I must also see Rome.
After these things were ended, passing through Macedonia and Achaia, Paul purposed in the spirit to go to Jerusalem, saying, After I have come there, I must also see Rome.
After these things were ended, passing through Macedonia and Achaia, Paul purposed in the spirit to go to Jerusalem, saying, After I have come there, I must also see Rome. And sending into Macedonia two who ministered to him, Timothy and Erastus, he stayed in Asia for a time.
And sending into Macedonia two who ministered to him, Timothy and Erastus, he stayed in Asia for a time.
And sending into Macedonia two who ministered to him, Timothy and Erastus, he stayed in Asia for a time. And about that time there was not a little a stir about the Way. read more. For a certain silversmith named Demetrius was making silver temples of Artemis, providing not a little trade for the craftsmen. And assembling the workmen about such things, he said, Men, you know that from this trade is our wealth. And you see and hear that, not only at Ephesus, but almost all Asia, this Paul having persuaded, he has perverted a huge crowd, saying that those which are made with hands are no gods. And not only is this dangerous to us, our share coming into dispute, but also the temple of the great goddess Artemis will be counted for nothing, and her magnificence is also about to be destroyed, whom all Asia and the world worships. And hearing, and becoming full of anger, they cried out, saying, Great is Artemis of the Ephesians. And all the city was filled with confusion. And they rushed with one accord to the theater, keeping a firm grip on Gaius and Aristarchus, Macedonians, traveling companions of Paul. And Paul intending to go in to the mob, the disciples did not allow him. And some of the chief men of Asia, being his friends, sent to him, begging him not to give himself into the theater. Then indeed others cried out, some other things; for the assembly was confused, and most of them did not know why they had come together. And they dragged Alexander forward out of the crowd, the Jews thrusting him forward. And waving his hand Alexander desired to defend himself to the mob. But when they knew that he was a Jew, all with one voice cried out for two hours' time, Great is Artemis of the Ephesians! And quieting the crowd, the town clerk said, Men, Ephesians! What one of you does not know that the city of the Ephesians is a worshiper of the great goddess Artemis, and of That Fallen from the Sky? Since these things cannot be spoken against, you ought to be quiet and to do nothing rashly. For you have brought these men, who are neither robbers of temples nor blasphemers of your goddess. Therefore if Demetrius and those craftsmen with him truly have a matter against anyone, the court days are kept, and there are proconsuls. Let them plead against one another. But if you ask anything concerning other matters, it shall be determined in a lawful assembly. For we are in danger to be accused of revolt concerning today; there being no cause by which we may give an account of this crowding together.
And spending three months there, there being a plot against him by the Jews, being about to sail into Syria, he proposed to return through Macedonia.
And spending three months there, there being a plot against him by the Jews, being about to sail into Syria, he proposed to return through Macedonia.
And spending three months there, there being a plot against him by the Jews, being about to sail into Syria, he proposed to return through Macedonia. And Sopater of Berea accompanied him into Asia, and Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus as far as Asia.
Paul, a servant of Jesus Christ, a called apostle, separated to the gospel of God (which He had promised beforehand through His prophets in the Holy Scriptures), read more. about His Son, Jesus Christ our Lord, who was made of the seed of David according to the flesh, who was marked out the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead; by whom we have received grace and apostleship, to obedience to the faith among all nations, for His name; among whom you also are the called-out ones of Jesus Christ: to all those who are in Rome, beloved of God, called to be saints. Grace to you and peace from God our Father and the Lord Jesus Christ.
to all those who are in Rome, beloved of God, called to be saints. Grace to you and peace from God our Father and the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. read more. For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, making request if by any means now at length I might have a prosperous journey by the will of God to come to you. For I long to see you, so that I may impart to you some spiritual gift, to you for the establishing of you. And this is to be comforted together with you by our mutual faith, both yours and mine. But I would not have you ignorant, brothers, that oftentimes I purposed to come to you, and was kept back until the present; that I might have some fruit among you also, even as among other nations. I am debtor both to the Greeks and to the foreigners, both to the wise and to the unwise. So, as much as is in me lies, I am ready to preach the gospel to you who are at Rome also.
So, as much as is in me lies, I am ready to preach the gospel to you who are at Rome also. For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to everyone who believes, to the Jew first and also to the Greek. read more. For in it the righteousness of God is revealed from faith to faith, as it is written, "The just shall live by faith." For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because the thing which may be known of God is clearly revealed within them, for God revealed it to them. For the unseen things of Him from the creation of the world are clearly seen, being realized by the things that are made, even His eternal power and Godhead, for them to be without excuse. Because, knowing God, they did not glorify Him as God, neither were thankful. But they became vain in their imaginations, and their foolish heart was darkened. Professing to be wise, they became fools and changed the glory of the incorruptible God into an image made like corruptible man, and birds, and four-footed animals, and creeping things. Therefore God also gave them up to uncleanness through the lusts of their hearts, to dishonor their own bodies between themselves. For they changed the truth of God into a lie, and they worshiped and served the created thing more than the Creator, who is blessed forever. Amen. For this cause, God gave them up to dishonorable affections. For even their women changed the natural use into that which is against nature. And likewise also the men, leaving the natural use of the woman, burned in their lust toward one another; males with males working out shamefulness, and receiving in themselves the recompense which was fitting for their error. And even as they did not think fit to have God in their knowledge, God gave them over to a reprobate mind, to do the things not right, being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; being full of envy, murder, quarrels, deceit, evil habits, becoming whisperers, backbiters, haters of God, insolent, proud, braggarts, inventors of evil things, disobedient to parents, undiscerning, perfidious, without natural affection, unforgiving, unmerciful; who, knowing the righteous order of God, that those practicing such things are worthy of death, not only do them, but have pleasure in those practicing them.
Therefore you are without excuse, O man, everyone who judges; for in that in which you judge another, you condemn yourself, for you who judge do the same things. But know that the judgment of God is according to truth on those who practice such things. read more. And, O man, the one judging those who do such things, and practice them, do you think this, that you shall escape the judgment of God? Or do you despise the riches of His kindness, and the forbearance and long-suffering, not knowing that the kindness of God leads you to repentance? But according to your hardness and your impenitent heart, do you treasure up wrath for yourself in a day of wrath and revelation of the righteous judgment of God, who will render to each according to his works; indeed to those who with patience in good work are seeking for glory, and honor, and incorruptibility, everlasting life. But to those who indeed disobeying the truth out of self-seeking, and obeying unrighteousness, will be anger and wrath, tribulation and anguish upon every soul of man who has worked out evil; of the Jew first, and also of the Greek. But He will give glory, honor and peace to every man who works good, to the Jew first and also to the Greek. For there is no respect of faces with God. For as many as sinned without Law will also perish without Law. And as many as have sinned within Law shall be judged through Law. For it is not the hearers of the Law who are just before God, but the doers of the Law will be justified. For when the nations, who do not have the Law, do by nature the things of the Law, these, not having the Law, are a law unto themselves; who show the work of the Law written in their hearts, their conscience also bearing witness, and the thoughts between one another accusing or even excusing one another, in a day when God shall judge the secrets of men by Jesus Christ according to my gospel. Behold, you are called a Jew, and rest in the Law, and boast in God; and know His will and approve the things excelling, being instructed out of the Law; and persuading yourselves to be a guide of the blind, a light to those in darkness; an instructor of the foolish, a teacher of babes, who have the form of knowledge and of the truth in the Law. Therefore the one teaching another, do you not teach yourself? The one preaching not to steal, do you steal? The one saying not to commit adultery, do you commit adultery? The one detesting idols, do you rob temples? You who boast in Law, do you dishonor God through breaking the Law?
Then what is the superiority of the Jew? Or what is the profit of circumcision? Much, by every way! Chiefly, indeed, because they were entrusted with the oracles of God. read more. For what? If some did not believe, will not their unbelief nullify the faith of God? Let it not be! But let God be true, and every man a liar; as it is written, "That You might be justified in Your sayings, and will overcome when You are judged." But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who lays on wrath? (I speak as a man.) Let it not be! For then how shall God judge the world? For if in my lie the truth has more abounded to His glory why am I still judged as a sinner? And not rather, (as we are wrongly accused, and as some affirm that we say), Let us do bad things that good may come? Their condemnation is just. What then? Do we excel? No, in no way; for we have before charged both Jews and Greeks all with being under sin, as it is written: "There is none righteous, no not one; there is none that understands, there is none that seeks after God." "They are all gone out of the way, they have together become unprofitable, there is none that does good, no, not one." "Their throat is an open grave, 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 way, and the way of peace they did not know." "There is no fear of God before their eyes." But we know that whatever things the Law says, it says to those who are under the Law; so that every mouth may be stopped and all the world may be under judgment before God, because by the works of the Law none of all flesh will be justified in His sight; for through the Law is the knowledge of sin. But now a righteousness of God has been revealed apart from Law, being witnessed by the Law and the Prophets; even the righteousness of God through the faith of Jesus Christ, toward all and upon all those who believe. For there is no difference, for all have sinned and come short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus; whom God has set forth to be a propitiation through faith in His blood, to declare His righteousness through the passing by of the sins that had taken place before, in the forbearance of God; for the display of His righteousness at this time, for Him to be just and, forgiving the one being of the faith of Jesus. Then where is the boasting? It is excluded. Through what law? Of works? No, but through the law of faith. Therefore we conclude that a man is justified by faith without the works of the Law. Or is He the God of the Jews only, and not also of the nations? Yes, of the nations also, since it is one God who will justify circumcision by faith, and uncircumcision through faith. Do we then make the Law void through faith? Let it not be! But we establish the Law.
who was delivered because of our offenses and was raised for our justification.
Or are you ignorant, brothers; for I speak to those who know the Law; that the law has dominion over a man as long as he lives? For the married woman was bound by law to the living husband. But if the husband is dead, she is set free from the law of her husband. read more. So then if, while her husband lives, she is married to another man, she shall be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress by becoming another man's wife. So, my brothers, you also have become dead to the law by the body of Christ so that you should be married to Another, even to Him raised from the dead, that we should bring forth fruit to God. For when we were in the flesh, the passions of sin worked in our members through the law to bring forth fruit to death. But now we having been set free from the Law, having died to that in which we were held, so that we serve in newness of spirit and not in oldness of the letter. What shall we say then? Is the law sin? Let it not be said! But I did not know sin except through the law. For also I did not know lust except the law said, You shall not lust. But sin, taking occasion by the commandment, worked in me all kinds of lust. For apart from law sin was dead. For I was alive without the law once. But when the commandment came, sin revived and I died. And the commandment, which was to life, was found to be death to me. For sin, taking occasion by the commandment, deceived me, and by it killed me. So indeed the Law is holy, and the commandment is holy and just and good. Then has that which is good become death to me? Let it not be! But sin, that it might appear to be sin, working death in me by that which is good; in order that sin might become exceedingly sinful by the commandment. For we know that the law is spiritual, but I am carnal, sold under sin. For that which I do, I know not. For what I desire, that I do not do; but what I hate, that I do. If then I do that which I do not desire, I consent to the law that it is good. But now it is no more I that do it, but sin that dwells in me. For I know that in me (that is, in my flesh) dwells no good thing. For to will is present with me, but how to perform that which is good I do not find. For I do not do the good that I desire; but the evil which I do not will, that I do. But if I do what I do not desire, it is no more I working it out, but sin dwelling in me. I find then a law: when I will to do the right, evil is present with me. For I delight in the Law of God according to the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin being in my members. O wretched man that I am! Who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord! So then with the mind I myself serve the Law of God, but with the flesh the law of sin.
There is therefore now no condemnation to those who are in Christ Jesus, who walk not according to the flesh but according to the Spirit. But the Law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. read more. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; so that the righteousness of the Law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For they who are according to the flesh mind the things of flesh, but they who are according to the Spirit the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace because the carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can it be. So then they who are in the flesh cannot please God. But you are not in the flesh, but in the Spirit, if the Spirit of God dwells in you. But if anyone has not the Spirit of Christ, he is none of His. And if Christ is in you, indeed the body is dead because of sin, but the Spirit is life because of righteousness. But if the Spirit of the One who raised up Jesus from the dead dwells in you, the One who raised up Christ from the dead shall also make your mortal bodies alive by His Spirit who dwells in you. Therefore, brothers, we are not debtors to the flesh, to live according to the flesh.
Therefore, brothers, we are not debtors to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die. But if you through the Spirit mortify the deeds of the body, you shall live. read more. For as many as are led by the Spirit of God, they are the sons of God. For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption by which we cry, Abba, Father! The Spirit Himself bears witness with our spirit that we are the children of God. And if we are children, then we are heirs; heirs of God and joint-heirs with Christ; so that if we suffer with Him, we may also be glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed in us. For the earnest expectation of the creation waits for the manifestation of the sons of God. For the creation was not willingly subjected to vanity, but because of Him who subjected it on hope that the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. And we know that the whole creation groans and travails in pain together until now. And not only so, but ourselves also, who have the firstfruit of the Spirit, even we ourselves groan within ourselves, awaiting adoption, the redemption of our body. For we are saved by hope. But hope that is seen is not hope; for what anyone sees, why does he also hope for it? But if we hope for that which we do not see, then we wait for it with patience. Likewise the Spirit also helps our infirmities. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. And He searching the hearts knows what is the mind of the Spirit, because He makes intercession for the saints according to the will of God. And we know that all things work together for good to those who love God, to those who are called according to His purpose. For whom He foreknew, He also predestinated to be conformed to the image of His Son, for Him to be the First-born among many brothers. But whom He predestinated, these He also called; and whom He called, those He also justified. And whom He justified, these He also glorified. What then shall we say to these things? If God is for us, who can be against us?
What then shall we say to these things? If God is for us, who can be against us? Truly He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? read more. Who shall lay anything to the charge of God's elect? It is God who justifies. Who is he condemning? It is Christ who has died, but rather also who is raised, who is also at the right hand of God, who also intercedes for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, "For Your sake we are killed all the day long. We are counted as sheep of slaughter." But in all these things we more than conquer through Him who loved us.
I tell the truth in Christ, I do not lie, my conscience also bearing me witness in the Holy Spirit, that I have great heaviness and continual pain in my heart. read more. For I myself was wishing to be accursed from Christ for my brothers, my kinsmen according to the flesh, who are Israelites; to whom belong the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises; whose are the fathers, and of whom is the Christ according to flesh, He being God over all, blessed forever. Amen. Not however that the Word of God has failed, for not all those of Israel are Israel; nor because they are the seed of Abraham are they all children. But, "In Isaac shall your Seed be called." That is, not the children of the flesh are children of God; but the children of the promise are counted for a seed. For this is the word of promise: "At this time I will come and Sarah shall have a son." And not only this, but when Rebekah also had conceived by one, by our father Isaac (for the children had not yet been born, neither had done any good or evil; but that the purpose of God according to election might stand, not of works but of Him who called,) it was said to her, "The elder shall serve the younger." As it is written, "Jacob have I loved, but Esau have I hated." What shall we say then? Is there not unrighteousness with God? Let it not be! For He said to Moses, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." So then it is not of the one willing, nor of the one running, but of God, the One showing mercy. For the Scripture says to Pharaoh, "Even for this same purpose I have raised you up, that I might show My power in you, and that My name might be declared throughout all the earth." Therefore He has mercy on whom He will have mercy, and whom He will, He hardens. You will then say to me, Why does He yet find fault? For who has resisted His will? No, but, O man, who are you who replies against God? Shall the thing formed say to Him who formed it, Why have you made me this way? Does not the potter have power over the clay, from the same lump to make one vessel to honor and another to dishonor?
What shall we say then? That the nations, who did not follow after righteousness have taken on righteousness, but a righteousness of faith.
But to Israel He says, "All day long I have stretched forth My hands to a disobeying and gainsaying people."
And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and became a sharer of the root and the fatness of the olive tree with them, do not boast against the branches. But if you boast, it is not you that bears the root, but the root bears you. read more. You will say then, The branches were broken off so that I might be grafted in. Well, because of unbelief they were broken off, and you stand by faith. Do not be high-minded, but fear. For if God did not spare the natural branches, fear lest He also may not spare you either! Behold then the kindness, and the severity of God; on those having fallen, severity; but on you, kindness, if you continue in the kindness. Otherwise you also will be cut off. And those also, if they do not continue in unbelief, will be grafted in. For God is able to graft them in again. For if you were cut out of the natural wild olive tree, and were grafted contrary to nature into a good olive tree; how much more these being according to nature will be grafted into their own olive-tree? For I do not want you to be ignorant of this mystery, brothers, lest you should be wise within yourselves; that blindness in part has happened to Israel, until the fullness of the nations has comes in. And so all Israel shall be saved; as it is written, "There shall come out of Zion the Deliverer, and He will turn away ungodliness from Jacob. For this is My covenant with them, when I have taken away their sins." Indeed as regards the gospel, they are enemies for your sakes. But as regards the election, they are beloved for the fathers' sakes. For the free gifts and calling of God are without repentance. For as you also then disbelieved God, but now have been shown mercy through their disbelief, even so these also have not believed now, so that through your mercy they may also obtain mercy. For God has shut up all in unbelief, so that He might show mercy to all. O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who has known the mind of the Lord, or who became His counselor? Or who first gave to Him, and it will be repaid to him? For of Him and through Him and to Him are all things; to Him be glory forever! Amen.
And receive him who is weak in the faith, but not to judgments of your thoughts.
But, the one doubting, if he eats, he has been condemned, because it is not of faith; and all that is not of faith is sin.
And again Isaiah says, "There shall be a root of Jesse, and He who shall rise to reign over the nations, in Him shall the nations trust." And may the God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy Spirit. read more. And I myself also am persuaded of you, my brothers, that you also are full of goodness, filled with all knowledge, able also to admonish one another. But, brothers, I wrote to you boldly, as reminding you in part, because of the grace that is given to me by God, that I should be the minister of Jesus Christ to the nations, ministering the gospel of God, so that the offering up of the nations might be acceptable, being sanctified by the Holy Spirit. Therefore I have boasting in Christ Jesus as to the things pertaining to God. For I will not dare to speak of any of those things which Christ did not work out by me for the obedience of the nations in word and deed, in power of miracles and wonders, in power of the Spirit of God, so that from Jerusalem, and all around to Illyricum, I have fully preached the gospel of Christ. Yea, so I have been eager to preach the gospel, not where Christ was named, lest I should build on another man's foundation; but as it is written, "To whom nothing was said about Him, they shall see. And they who have not heard shall understand." For this cause I also have been greatly hindered from coming to you.
For this cause I also have been greatly hindered from coming to you. But now, having no more place in these parts, and having a great desire these many years to come to you, read more. whenever I may go into Spain, I will come to you. For in traveling through I hope to see you, and to be set forward there by you, if first I may be filled of you in part. But now I am going to Jerusalem to minister to the saints. For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints in Jerusalem. Truly it has pleased them, and they are their debtors. For if the nations have been made partakers of their spiritual things, their duty is also to minister to them in fleshly things. Therefore when I have completed this, and have sealed this fruit to them, I will come by you into Spain. And I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ. But I exhort you, brothers, for the sake of the Lord Jesus Christ and for the love of the Spirit, that you strive together with me in your prayers to God for me,
But I exhort you, brothers, for the sake of the Lord Jesus Christ and for the love of the Spirit, that you strive together with me in your prayers to God for me, that I may be delivered from those disbelieving in Judea, and that my service which I have for Jerusalem may be accepted by the saints;
that I may be delivered from those disbelieving in Judea, and that my service which I have for Jerusalem may be accepted by the saints; so that I may come to you with joy by the will of God, and may be refreshed with you. read more. Now may the God of peace be with you all. Amen.
Likewise greet the church that is in their house. Greet my beloved Epenetus, who is the first-fruits of Achaia to Christ.
Now to Him who is able to establish you according to my gospel, and the preaching of Jesus Christ according to the revelation of the mystery, having been unvoiced during eternal times; but now has been made plain, and by the prophetic Scriptures, according to the commandment of the everlasting God, made known to all nations for the obedience of faith; read more. to God only wise be glory through Jesus Christ 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 had ceased, calling the disciples and greeting them, Paul left to go into Macedonia. And passing through those parts, and exhorting them with much speech, he came into Greece. read more. And spending three months there, there being a plot against him by the Jews, being about to sail into Syria, he proposed 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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Then, indeed, the ones who had been scattered passed through, preaching the gospel, the Word.
This man was instructed in the way of the Lord. And being fervent in the spirit, he spoke and taught the things of the Lord diligently, knowing only the baptism of John.
And it happened in the time Apollos was at Corinth, Paul was passing through the higher parts to Ephesus. And finding certain disciples, he said to them, Have you received the Holy Spirit since you believed? And they said to him, We did not so much as hear whether the Holy Spirit is. read more. And he said to them, Then to what were you baptized? And they said, To John's baptism.
For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith, as it is written, "The just shall live by faith."
I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, that you receive her in the Lord, as becomes saints, and that you may assist her in whatever business she has need of you. For she has been a helper of many, and of myself also.