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, Egypt and the parts of Libya about Cyrene, and Romans who sojourn here, both Jews and Proselytes,
And when these things were ended, Paul resolved to pass through Macedonia and Achaia, and to go to Jerusalem, saying, After I have been there, I must also see Rome.
And when he had gone through those regions, and had given them much exhortation, he came into Greece. And when he had stayed three months, a plot having been laid for him by the Jews as he was about to sail for Syria, he resolved to return through Macedonia.
For Paul had determined to sail past Ephesus, that he might not be detained in Asia; for he was hastening, if it were possible for him, to be at Jerusalem on the day of Pentecost.
But now I am going to Jerusalem on a service of relief to the saints.
I commend to you Phoebe our sister, who is a deaconess of the church at Cenchreae;
Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them. Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
Gaius my host, and the host of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus, the brother.
in whom we have our redemption, the forgiveness of our sins;
Erastus remained at Corinth, but Trophimus I left at Miletus sick.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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Judge not, that ye be not judged.
And while they were looking earnestly into heaven as he went up, lo! two men stood by them in white apparel, who said, Men of Galilee, why stand ye gazing up into heaven? This Jesus, who hath been taken up from you into heaven, will come in the same manner in which ye beheld him going into heaven.
Then it was decided by the apostles and the elders, with the whole church, to choose men from among themselves, and send them to Antioch, with Paul and Barnabas, namely, Judas called Barsabbas, and Silas, leading men among the brethren.
They therefore being sent away came to Antioch; and when they had gathered the multitude together, they delivered the letter.
This woman followed Paul and us, and cried, saying, These men are the servants of the most high God, who announce to you the way of salvation. And this she did for many days. But Paul, being much displeased, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And it came out immediately. read more. But her masters seeing that the hope of their gain was gone, laid hold of Paul and Silas, and dragged them into the marketplace to the rulers; and having brought them before the magistrates, said, These men are grievously disturbing our city, being Jews;
and when they had laid on them many stripes, they cast them into prison, charging the jailer to keep them safely;
And having found a certain Jew named Aquila, born in Pontus, lately come from Italy, and Priscilla his wife, (because Claudius had commanded all the Jews to depart from Rome,) he came to them;
And after he had spent some time there, he departed, going through the Galatian country and Phrygia in order, strengthening all the disciples. And a certain Jew, named Apollos, a native of Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. read more. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught correctly the things concerning Jesus, knowing only the baptism of John. And he began to speak boldly in the synagogue. But Aquila and Priscilla having heard him, took him to them, and set forth to him the way [of the Lord] more fully. And when he wished to go over into Achaia, the brethren wrote, exhorting the disciples to give him welcome; and when he was come, he gave much aid to those who had believed through grace. For he publicly confuted the Jews, with power, showing by the Scriptures that Jesus is the Christ.
And when these things were ended, Paul resolved to pass through Macedonia and Achaia, and to go to Jerusalem, saying, After I have been there, I must also see Rome.
And when these things were ended, Paul resolved to pass through Macedonia and Achaia, and to go to Jerusalem, saying, After I have been there, I must also see Rome.
And when these things were ended, Paul resolved to pass through Macedonia and Achaia, and to go to Jerusalem, saying, After I have been there, I must also see Rome.
And when these things were ended, Paul resolved to pass through Macedonia and Achaia, and to go to Jerusalem, saying, After I have been there, I must also see Rome. And having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a season.
And having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a season.
And having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a season. And about that time there arose no small tumult concerning the faith. read more. For a certain man named Demetrius, a silversmith, made silver shrines of Diana, and brought no small gain to the craftsmen. And having called them together, with the workmen of like occupation, he said, Sirs, ye know that by this craft we have our wealth; and ye see and hear, that this Paul hath persuaded and turned away much people, not only of Ephesus, but of almost all Asia, saying, that those are not gods, which are made with hands. And there is not only danger that this branch of our business will come into disrepute, but also that the temple of the great goddess Diana will be despised, and her magnificence destroyed, whom all Asia and the world worship. And hearing this they became full of wrath, and kept crying out, saying, Great is Diana of the Ephesians! And the city was filled with confusion; and they rushed with one accord into the theatre, having seized Gaius and Aristarchus, men of Macedonia, Pauls companions in travel. And when Paul wished to go in to the people, the disciples would not suffer him. And some also of the Asiarchs, who were his friends, sent to him, and entreated him not to venture into the theatre. Some therefore were crying one thing, and some another; for the assembly was in confusion, and the greater part knew not wherefore they had come together. And they brought forward Alexander out of the multitude, the Jews putting him forward; and Alexander beckoned with his hand, desiring to make his defence to the people. But when they knew that he was a Jew, all with one voice for about two hours cried out, Great is Diana of the Ephesians! But when the Recorder had quieted the multitude, he said, Men of Ephesus, who is there among men that doth not know that the city of the Ephesians is guardian of the great Diana, and of the image which fell down from Jupiter? Since then these things cannot be denied, ye ought to be quiet, and do nothing rashly. For ye have brought hither these men, who are neither robbers of temples, nor blasphemers of your goddess. If then Demetrius and the craftsmen with him have a complaint against any one, the courts are open, and there are proconsuls; let them bring their charges against each other. But if ye ask for any thing further, it shall be determined in the lawful assembly. For we are in danger of being called to answer concerning this days riot, there being no ground on which we shall be able to give an account of this concourse.
And when he had stayed three months, a plot having been laid for him by the Jews as he was about to sail for Syria, he resolved to return through Macedonia.
And when he had stayed three months, a plot having been laid for him by the Jews as he was about to sail for Syria, he resolved to return through Macedonia.
And when he had stayed three months, a plot having been laid for him by the Jews as he was about to sail for Syria, he resolved to return through Macedonia. And there accompanied him as far as Asia, Sopater, son of Pyrrhus, a Beroean; and of the Thessalonians, Aristarchus and Secundus, and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus.
Paul, a servant of Christ Jesus, a called apostle, set apart to preach the gospel of God, which he had promised before by his prophets in the Holy Scriptures, read more. the gospel concerning his Son, who was born of the seed of David as to the flesh, and shown with power to be the Son of God as to his spirit of holiness, by the resurrection of the dead, Jesus Christ our Lord; through whom we received grace and the office of an apostle in behalf of his name, in order to produce obedience to the faith among all nations; among whom are ye also, the called of Jesus Christ; to all the beloved of God at Rome, called, holy: Grace be to you, and peace, from God our Father, and the Lord Jesus Christ.
to all the beloved of God at Rome, called, holy: Grace be to you, and peace, from God our Father, and the Lord Jesus Christ. In the first place, I thank my God through Jesus Christ for all of you, 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, how constantly I make mention of you, always in my prayers supplicating that, if it be possible, I may at last through the will of God be favored with an opportunity of coming to you. For I long to see you, that I may impart to you some spiritual gift, which may be for your confirmation; that is, that I may be edified among you, and you also, through each others faith, both yours and mine. But I would not have you ignorant, brethren, that I often purposed to come to you, though I have been hindered hitherto, that I might have some fruit of my labors among you also, as among the other gentiles. I am debtor both to Greeks and barbarians, both to the wise and the unwise. So, according to my ability, I am ready to preach the gospel to you also in Rome.
So, according to my ability, I am ready to preach the gospel to you also in Rome. For I am not ashamed of the gospel; for to every believer, to the Jew first and also to the Greek, it is the power of God unto salvation. read more. For therein is revealed the righteousness which is of God from faith to faith; as it is written, "But the righteous shall live by faith." For the wrath of God is revealed from heaven against all impiety and unrighteousness of men, who keep down the truth in unrighteousness. Because that which may be known of God is manifest within them; for God made it manifest to them. For, ever since the creation of the world, his invisible attributes, even his eternal power and divinity, being perceived from his works, are clearly seen, so that they might be without excuse. Because though they knew God, they did not glorify him as God, nor were they thankful to him; but became perverse in their reasonings, and their senseless minds were darkened; professing to be wise, they became fools, and for the glory of the incorruptible God they substituted images of corruptible man, and of birds and fourfooted beasts and creeping things. Wherefore God also gave them over in the lusts of their hearts to impurity, to debase their bodies with one another; because they changed the true God for false gods, and adored and worshipped created things rather than the Creator, who is blessed for ever. Amen. For this cause God gave them up to vile passions. For even their women indulged in unnatural lust, and in like manner the men also, neglecting the natural use of the female, burned with lust for one another, men with men practising that which is shameful, and receiving in themselves the due recompense of their error. And as they did not choose to retain God in their knowledge, God gave them up to a reprobate mind, to do things which are shameful; being filled with all unrighteousness, malice, covetousness, wickedness; full of envy, murder, strife, deceit, malignity; backbiters, slanderers, hated of God, insolent, proud, boasters, inventors of mischief, disobedient to parents, senseless, faithless, without natural affection, without pity; who, although knowing the ordinance of God, that they who practise such things deserve death, not only do them themselves, but approve of those who do them.
Wherefore thou art without excuse, O man that judgest, whoever thou art. For wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we know that the judgment of God is according to truth against those who practise such things. read more. And dost thou suppose, O man, who art judging those who do such things, and art thyself doing the same, that thou wilt escape the judgment of God? Or dost thou despise the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God is leading thee to repentance? But according to thy hardness and impenitent heart, thou art treasuring up for thyself wrath against the day of wrath and of the manifestation of the righteous judgment of God, who will render to every one according to his works; everlasting life to those who by patient continuance in welldoing seek for glory, and honor, and incorruption; but to those who are contentious, and disobedient to the truth; but obey unrighteousness, there will be wrath and indignation. Tribulation and distress will be upon every soul of man whose works are evil, of the Jew first, and also of the Greek; but glory, honor, and peace, to every one whoso works are good, to the Jew first, and also to the Greek. For there is no respect of persons with God. For as many as have sinned without a law, will also perish without a law; and as many as have sinned under a law, will be judged by a law, for it is not the hearers of a law who are righteous before God, but the doers of a law will be accounted righteous; for when the gentiles, who have no law, do by nature what is required by the Law, these, having no law, are a law to themselves; since they show that what the Law requireth is written in their hearts, their conscience bearing witness, and their thoughts in turn accusing or defending them; in the day when God shall judge the secrets of men by Jesus Christ, according to the gospel which I have preached. But if thou art called a Jew, and restest on the Law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the Law; and art confident that thou thyself art a guide of the blind, a light to those who are in darkness, an instructor of those who lack wisdom, a teacher of babes, having the form of knowledge and of the truth in the Law, dost thou then who teachest another, not teach thyself? Thou who proclaimest that others should not steal, dost thou steal? Dost thou who forbiddest to commit adultery, thyself commit adultery? Thou that abhorrest idols, dost thou rob temples? Dost thou who boastest of the Law, dishonor God by breaking the Law?
What then is the advantage of the Jew? or what the benefit of circumcision? Great, every way. In the first place, because they were entrusted with the oracles of God. read more. For what? If some were unfaithful, shall their unfaithfulness make God unfaithful? Far be it! yea, let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned." But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.) Far be it! For then how shall God judge the world? For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner? And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just. What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin. As it is written: "There is none righteous, no, not one; there is none that hath understanding, there is none that diligently seeketh God; they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one. Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness. Swift are their feet to shed blood; destruction and misery are in their ways; and the way of peace they know not. There is no fear of God before their eyes." Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God. Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God; being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus, whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times; in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith. Where then is the boasting? It is excluded. By what law? of works? Nay; but by the law of faith. We conclude therefore, that a man is accepted as righteous through faith, without the works of the Law. Or is God [the God] of Jews alone? Is he not also the God of gentiles? Yea, of gentiles also. Seeing there is but one God, who will accept the circumcised as righteous by faith, and the uncircumcised through faith. Do we then make void the Law through faith? Far be it! On the contrary, we establish the Law.
who was delivered up on account of our trespasses, and raised from the dead that we might be accepted as righteous.
Know ye not, brethren, (for I am speaking to those who are acquainted with the Law,) that the Law hath dominion over a man only as long as he liveth? For the married woman is bound by law to her husband while he liveth; but if the husband die, she is released from the law which bound her to him. read more. So then, if while her husband is living she connect herself with another man, she will be called an adulteress; but if her husband die, she is no longer bound by that law, so that she will not be an adulteress, though she connect herself with another man. So then, my brethren, ye also were slain to the Law through the body of Christ, that ye might be connected with another, even with him who was raised from the dead, that we might bear fruit to God. For when we were in the flesh, the affections of sins, which were through the Law, were working in our members to bear fruit unto death. But now we are delivered from the Law, having died to that by which we were bound, that we might serve in the new life of the Spirit, and not in the old way of the letter. What then shall we say? Is the Law sin? God forbid! But I should not have known sin, except by the Law; for I should not have known sinful desire, unless the Law had said, "Thou shalt not covet." But sin, seizing the opportunity, wrought in me by means of the commandment all manner of sinful desire; for without the Law sin is dead. And I, apart from the Law, was once alive; but when the commandment came, sin came to life again, and I died; and the very commandment whose design was life, I found to issue in death. For sin, seizing the opportunity, deceived me through the commandment, and through it slew me. So that the Law is holy, and the commandment holy, and right, and good. Did then that which is good become death to me? Far be it! but sin; that it might become manifest as sin, causing death to me by means of that which is good; that sin by means of the commandment might become exceedingly sinful. For we know that the Law is spiritual; but I am unspiritual, a slave sold to sin. For I know not what I do. For I do not what I would, but I do what I hate. But if I do what I would not, I assent to the Law that it is good. Now, however, it is no longer I that do it, but sin that dwelleth in me. For I know that there dwelleth not in me, that is, in my flesh, any good thing; for to desire is present with me, but not to perform that which is good. For the good that I would, I do not; but the evil which I would not, that I do. But if I do what I would not, it is no more I that do it, but sin that dwelleth in me. I find then that there is a law to me, that when I would do good, evil is present with me. For I delight in the Law of God, as to the inward man; but I perceive another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. Wretched man that I am! Who will deliver me from the body of this death? Thanks be to God, [who hath delivered me] through Jesus Christ our Lord. So then, I, the same person, with the mind serve the law of God, but with the flesh the law of sin.
There is then now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life set me free in Christ Jesus 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 hath done, who on account of sin sent his own Son in the likeness of sinful flesh, and passed sentence of condemnation on sin in the flesh; so that what is required by the Law might be accomplished in us, who walk not according to the flesh, but according to the Spirit. For they who are according to the flesh have their mind on the things of the flesh; but they who are according to the Spirit, on the things of the Spirit. For the mind of the flesh is death; but the mind of the Spirit life and peace. Because the mind of the flesh is enmity against God; for it doth not submit itself to the Law of God, neither indeed can it. And they who are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if indeed the Spirit of God dwelleth in you. But if any one hath to not the Spirit of Christ, he is none of his. And if Christ is in you, the body indeed is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him who raised up Jesus from the dead dwelleth in you, he who raised up Christ from the dead will also give life to your mortal bodies, because of his Spirit that dwelleth in you. So then, brethren, we are debtors not to the flesh, to live according to the flesh.
So then, brethren, we are debtors not to the flesh, to live according to the flesh. For if ye live according to the flesh, ye are sure to die; but if by the Spirit ye make an end of the deeds of the body, ye will live. read more. For as many as are led by the Spirit of God, they are sons of God. For ye did not receive the spirit of bondage so as to be again in fear; but ye received the spirit of adopted children, whereby we cry, Abba, Father! The Spirit itself beareth witness with our spirit, that we are children of God; and if children, then heirs; heirs of God, and fellowheirs with Christ; if indeed we are suffering with him, that we may also be glorified with him. For I esteem the sufferings of the present time as of no account, when compared with the glory which is about to be revealed to us. For the earnest expectation of the creation is waiting for the manifestation of the sons of God. For the creation was brought into subjection to vanity not of its own will, but by reason of him who put it into subjection, in hope that even the creation itself will be set free from the bondage of corruption and brought into the freedom of the glory of the children of God. For we know that the whole creation is together groaning and suffering the pains of labor, up to this time; and not only so, but even we ourselves also, though having the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption as sons, for the redemption of our body. For we were saved only in hope. But hope which is seen is not hope; how can a man hope for that which he seeth? But if we hope for that which we do not see, then do we with patience wait for it. In like manner the Spirit also helpeth our weakness; for we know not what to pray for as we ought, but the Spirit itself intercedeth with groans which cannot be expressed in words. But he that searcheth the hearts knoweth the mind of the Spirit, because it intercedeth for the holy according to the will of God. We know moreover that all things work together for good to those who love God, to those who are called according to his purpose. For he determined beforehand that those whom he foreknew should be conformed to the image of his Son, in order that he might be the firstborn among many brethren. And those whom he before appointed, he also called; and those whom he called, he also accepted as righteous; and those whom he accepted as righteous, he also glorified. What shall we then say to these things? If God is for us, who can be against us?
What shall we then say to these things? If God is for us, who can be against us? He who spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? read more. Who shall bring any charge against the chosen of God? God is he who accepteth them as righteous. Who is he that condemneth? Christ is he that died, yea rather, who rose again, who is also at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ for us? Shall affliction or distress or persecution or famine or nakedness or peril or sword? As it is written, "For thy sake we are killed all the day long; we were accounted as sheep for slaughter." Nay, in all these things we are more than conquerors, through him that loved us.
I speak truth in Christ, I do not lie, my conscience bearing witness with me in the Holy Spirit, that I have great grief and unceasing anguish in my heart. read more. For I could wish to be myself accursed and cast out from Christ in behalf of my brethren, my kinsmen as to the flesh; who are Israelites; whom God adopted as sons, whose was the glory, and the covenants, and the giving of the Law, and the service of the sanctuary, and the promises; whose are the fathers, and from whom, as to the flesh, was the Christ. He who is over all, God, be blessed for ever! Amen. Not as though the word of God hath failed; for not all they that are of Israel are Israel; nor because they are descendants of Abraham are they all children; but, "Thy offspring shall be reckoned from Isaac." That is, not the children by natural descent are children of God, but the children to whom the promise is made are accounted as the offspring. For the word of promise is this: "At this time I will come, and Sarah shall have a son." And not only so, but also when Rebecca had conceived by one man, our father Isaac, before the children were born, or had done any thing good or evil, to the end that Gods purpose according to election might stand, not depending on works, but on the will of him that calleth, it was said to her, "The elder shall serve the younger:" as it is written, "Jacob I loved, but Esau I hated." What then shall we say? Is there injustice with God? Far be it! For he saith to Moses, "On whom I have mercy, on him will I have mercy; and on whom I have compassion, on him will I have compassion." So then it dependeth not on him that willeth, nor on him that runneth, but on God who showeth mercy. For the Scripture saith to Pharaoh, "For this very purpose did I raise thee up, that I might show forth my power in thee, and that my name might be made known in all the earth." So then he hath mercy on whom he will, and hardeneth whom he will. Hence thou wilt say to me, Why then doth he still find fault? for who resisteth his will? Nay but, O man, who art thou that makest answer to God? Shall the thing that is wrought say to the workman, Why hast thou made me thus? Hath not the potter a right out of the same lump of clay to make one vessel for an honorable use, and another for a dishonorable?
What then shall we say? That the gentiles, who did not strive after righteousness, obtained righteousness, but a righteousness which is of faith;
But concerning Israel he saith, "All the day long I have stretched out my hands to a disobedient and rebellious people."
And if some of the branches have been broken off, and thou, a wild olive, hast been grafted in among them, and become a partaker with them of the root and fatness of the olivetree, boast not over the branches; for if thou boast, thou dost not bear the root, but the root thee. read more. Thou wilt say then, The branches were broken off, that I might be grafted in. Be it so. It was for their unbelief that they were broken off, and thou standest through thy faith; be not highminded, but fear. For if God spared the natural branches, take care lest he spare not thee. Behold then the goodness and the severity of God; toward those who fell, severity; but toward thee Gods goodness, if thou continue in his goodness; otherwise thou also wilt be cut off. And they also, if they do not continue in their unbelief, will be grafted in; for God is able to graft them in again. For if thou hast been cut off from an olivetree wild by nature, and hast against thy nature been ingrafted into a good olivetree, how much more shall these, the natural branches, be ingrafted into their own olivestock? For I would not have you ignorant, brethren, of this mystery, lest ye should be wise in your own conceits, that blindness hath to some extent come upon Israel, until the fullness of the gentiles shall have come in. And thus will all Israel be saved; as it is written, "There shall come out of Zion the Deliverer; he shall turn away ungodliness from Jacob. And this will be my covenant with them, when I shall have taken away their sins." In regard to the gospel, they are enemies for your sakes; but in regard to Gods choice, they are beloved for the fathers sake. For in respect to his gifts and his calling, there is no change of purpose with God. For as ye in times past were disobedient to God, but have now obtained mercy through their disobedience, so they too have now become disobedient, that they also may obtain mercy through the mercy shown to you. For God delivered up all to disobedience, that he might have mercy upon all. O the depth of the riches, and of the wisdom, and of the knowledge of God! How unsearchable are his purposes, and his ways past finding out! For "who hath known the mind of the Lord? or who hath been made his counselor?" or "who first gave to him, and shall receive a return?" For from him, and through him, and to him are all things. To him be the glory for ever! Amen.
Him that is weak in his faith receive with kindness, and not to pass judgment on his thoughts.
But he that doubteth is condemned if he eat, because he doeth it not from faith; but every thing which is not from faith is sin.
And again Isaiah saith: "There shall be the shoot from Jesse, and he that riseth up to rule the gentiles; in him shall the gentiles hope." And may 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. But I myself am persuaded of you, my brethren, that ye are even of yourselves full of goodness, filled with all knowledge, able also to admonish one another. But I have written to you, brethren, in a manner somewhat bold on some subjects, as putting you in mind, on account of the grace given me by God that I should be a minister of Christ Jesus to the gentiles, performing the office of a priest in respect to the gospel of God, that the oblation of the gentiles may be acceptable, being sanctified by the Holy Spirit. I have then ground for glorying in Christ Jesus in regard to the things pertaining m God. For I will not be bold to say anything hut of what Christ hath actually wrought by me to bring the gentiles to obedience by word and deed, by the power of signs and wonders, by the power of the Spirit; so that from Jerusalem, and in the country around even to Illyricum, I have fully made known the gospel of Christ; but always earnestly desirous to preach it in this manner,not where Christ had been named, that I might not build on anothers foundation, but, as it is written: "They, to whom no tidings concerning him came, shall see; and they that have not heard shall understand." For which cause also, for the most part, I have been hindered from coming to you.
For which cause also, for the most part, I have been hindered from coming to you. But now having no more opportunity in these regions, and having had for many years a great desire to come to you, read more. when I go to Spain, I will come to you; for I hope to see you on my way, and to be helped forward thither by you, after I have in some degree satisfied myself with your company. But now I am going to Jerusalem on a service of relief to the saints. For Macedonia and Achaia have thought it good to make a contribution for the poor among the saints in Jerusalem. They have thought it good, and they owed it to them. For if the gentiles have shared in their spiritual things, they ought in return to minister to them in temporal things. When therefore I have completed this business, and secured to them this fruit, I shall set out to pass through you to Spain. And I know that when I come to you, I shall come in the fullness of the blessing of Christ. But I beseech you, by our Lord Jesus Christ, and by the love produced by the Spirit, that ye strive together with me in prayers to God for me;
But I beseech you, by our Lord Jesus Christ, and by the love produced by the Spirit, that ye strive together with me in prayers to God for me; that I may be delivered from the unbelievers in Judaea, and that my service for Jerusalem may prove acceptable to the saints;
that I may be delivered from the unbelievers in Judaea, and that my service for Jerusalem may prove acceptable to the saints; so that, through the will of God, I may come to you in joy, and may with you be refreshed. read more. And may the God of peace be with you all. Amen.
salute also the church that is in their house. Salute Epaenetus, my beloved, who is the first fruit gathered from Asia for 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 which for eternal ages was unrevealed, but is now made manifest, and through the writings of the prophets, by the command of the everlasting God, is made known to all the nations to bring them to obedience to the faith, read more. to God, the only wise, through Jesus Christ, to whom be the glory 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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And after the tumult had ceased, Paul called to him the disciples, and having embraced them departed to go into Macedonia. And when he had gone through those regions, and had given them much exhortation, he came into Greece. read more. And when he had stayed three months, a plot having been laid for him by the Jews as he was about to sail for Syria, he resolved 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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Now those that had been scattered abroad went through the country preaching the word.
This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught correctly the things concerning Jesus, knowing only the baptism of John.
And it came to pass, while Apollos was at Corinth, that Paul, having passed through the upper districts, came to Ephesus. And finding certain disciples, he said to them, Did ye receive the Holy Spirit when ye believed? And they said to him, No, we did not even hear whether there is a Holy Spirit. read more. And he said, Into what then were ye baptized? And they said, Into Johns baptism.
For I am not ashamed of the gospel; for to every believer, to the Jew first and also to the Greek, it is the power of God unto salvation. For therein is revealed the righteousness which is of God from faith to faith; as it is written, "But the righteous shall live by faith."
I commend to you Phoebe our sister, who is a deaconess of the church at Cenchreae; that ye may receive her in the Lord in a manner worthy of the holy, and assist her in whatever business she may need your aid; for she hath been a helper of many, and of myself also.