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).
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In Phrygia and Pamphylia, in Egypt and the districts of Libya adjoining Cyrene; some of us are visitors from Rome,
Sometime after these events Paul resolved to go through Macedonia and Greece, and then make his way to Jerusalem. "And after I have been there," he said, "I must visit Rome also."
After going through those districts and speaking many encouraging words to the disciples, he went into Greece, where he stayed three months. He was about to sail to Syria, when he learned that a plot had been laid against him by the Jews; so he decided to return by way of Macedonia.
For Paul had decided to sail past Ephesus, so as to avoid spending much time in Roman Asia. He was making haste to reach Jerusalem, if possible, by the Festival at the close of the Harvest.
Just now, however, I am on my way to Jerusalem, to take help to Christ's People there.
I commend to your care our Sister, Phoebe, who helps in the work of the Church at Cenchreae;
To Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the Brothers with them; Also to Philologus and Julia, Nereus and his sister, and Olympas, and to all Christ's People who are with them.
My host Gaius, who extends his hospitality to the whole Church, sends you his greeting; and Erastus, the City Treasurer, and Quartus, our Brother, add theirs.
And through whom we have found deliverance in the forgiveness of our sins.
Erastus remained at Corinth, and I left Thophimus ill at Miletus.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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Do not judge, that you may not be judged.
While they were still gazing up into the heavens, as he went, suddenly two men, clothed in white, stood beside them, And said: "Men of Galilee, why are you standing here looking up into the heavens? This very Jesus, who has been taken from you into the heavens, will come in the very way in which you have seen him go into the heavens."
It was then decided by the Apostles and the Officers, with the assent of the whole Church, to choose some of their number, and send them to Antioch with Paul and Barnabas. Those chosen were Judas (called Barsabas) and Silas, who were leading men among the Brethren.
So the bearers of this letter were sent on their way, and went down to Antioch. There they called a meeting of all the brethren,
This girl followed Paul and the rest of us, calling: "These men are servants of the most high God, and they are bringing you news of a way to Salvation." She had been doing this for several days, when Paul, much vexed, turned and said to the spirit within her: "In the Name of Jesus Christ I command you to leave her." That very moment the spirit left her. read more. When her masters saw that there was no hope of further profit from her, they seized Paul and Silas, dragged them into the public square to the authorities, And took them before the Magistrates. "These men are causing a great disturbance in our town," they complained;
After beating them severely, the Magistrates put them in prison, with orders to the Governor of the Jail to keep them in safe custody.
There he met a Jew of the name of Aquila, a native of Pontus, who, with his wife Priscilla, had lately come from Italy, in consequence of the order which had been issued by the Emperor Claudius for all Jews to leave Rome. Paul paid them a visit,
After making some stay in Antioch, he set out on a tour through the Phrygian district of Galatia, strengthening the faith of all the disciples as he went. Meanwhile there had come to Ephesus an Alexandrian Jew, named Apollos, an eloquent man, who was well-versed in the Scriptures. read more. He had been well-instructed in the Cause of the Lord, and with burning zeal he spoke of, and taught carefully, the facts about Jesus, though he knew of no baptism but John's. This man began to speak out fearlessly in the Synagogue; and when Priscilla and Aquila heard him, they took him home and explained the Cause of God to him more carefully still. When he wanted to cross to Greece, the Brethren furthered his plans, and wrote to the disciples there to welcome him. On his arrival he proved of great assistance to those who had, through the loving-kindness of God, become believers in Christ, For he vigorously confuted the Jews, publicly proving by the Scriptures that Jesus was the Christ.
Sometime after these events Paul resolved to go through Macedonia and Greece, and then make his way to Jerusalem. "And after I have been there," he said, "I must visit Rome also."
Sometime after these events Paul resolved to go through Macedonia and Greece, and then make his way to Jerusalem. "And after I have been there," he said, "I must visit Rome also."
Sometime after these events Paul resolved to go through Macedonia and Greece, and then make his way to Jerusalem. "And after I have been there," he said, "I must visit Rome also."
Sometime after these events Paul resolved to go through Macedonia and Greece, and then make his way to Jerusalem. "And after I have been there," he said, "I must visit Rome also." So he sent to Macedonia two of his helpers, Timothy and Erastus, while he himself stayed for some time longer in Roman Asia.
So he sent to Macedonia two of his helpers, Timothy and Erastus, while he himself stayed for some time longer in Roman Asia.
So he sent to Macedonia two of his helpers, Timothy and Erastus, while he himself stayed for some time longer in Roman Asia. Just about that time a great disturbance arose about the Cause. read more. A silversmith named Demetrius, who made silver models of the shrine of Artemis, and so gave a great deal of work to the artisans, Got these men together, as well as the workmen engaged in similar occupations, and said: "Men, you know that our prosperity depends upon this work, And you see and hear that not only at Ephesus, but in almost the whole of Roman Asia, this Paul has convinced and won over great numbers of people, by his assertion that those Gods which are made by hands are not Gods at all. So that not only is this business of ours likely to fall into discredit, but there is the further danger that the Temple of the great Goddess Artemis will be thought nothing of, and that she herself will be deprived of her splendor--though all Roman Asia and the whole world worship her." When they heard this, the men were greatly enraged, and began shouting--"Great is Artemis of the Ephesians!" The commotion spread through the whole city, and the people rushed together into the amphitheater, dragging with them Gaius and Aristarchus, two Macedonians who were Paul's traveling companions. Paul wished to go into the amphitheater and face the people, but the disciples would not let him, While some of the chief religious officials of the province, who were friendly to him, sent repeated entreaties to him not to trust himself inside. Meanwhile some were shouting one thing and some another, for the Assembly was all in confusion, most of those present not even knowing why they had met. But some of the crowd prompted Alexander, whom the Jews had pushed to the front, and he waved his hand to show that he wanted to speak in their defense to the people. However, when they recognized him as a Jew, one cry broke from them all, and they continued shouting for two hours--"Great is Artemis of the Ephesians!" When the Recorder had succeeded in quieting the crowd, he said: "Men of Ephesus, who is there, I ask you, who needs to be told that this city of Ephesus is the Warden of the Temple of the great Artemis, and of the statue which fell down from Zeus? As these are undeniable facts, you ought to keep calm and do nothing rash; For you have brought these men here, though they are neither robbers of Temples nor blasphemers of our Goddess. If, however, Demetrius and the artisans who are acting with him have a charge to make against any one, there are Court Days and there are Magistrates; let both parties take legal proceedings. But if you want anything more, it will have to be settled in the regular Assembly. For I tell you that we are in danger of being proceeded against for to-day's riot, there being nothing to account for it; and in that case we shall be at a loss to give any reason for this disorderly gathering."
He was about to sail to Syria, when he learned that a plot had been laid against him by the Jews; so he decided to return by way of Macedonia.
He was about to sail to Syria, when he learned that a plot had been laid against him by the Jews; so he decided to return by way of Macedonia.
He was about to sail to Syria, when he learned that a plot had been laid against him by the Jews; so he decided to return by way of Macedonia. He was accompanied by Sopater the son of Pyrrhus, of Beroea, Aristarchus and Secundus from Thessalonica, Gaius of Derbe, and Timothy, as well as by Tychicus and Trophimus of Roman Asia.
To all in Rome who are dear to God and have been called to become Christ's People, From Paul, a servant of Jesus Christ, who has been called to become an Apostle, and has been set apart to tell God's Good News. This Good News God promised long ago through his Prophets in the sacred Scriptures, read more. Concerning his Son, Jesus Christ, our Lord; who, as to his human nature, was descended from David, But, as to the spirit of holiness within him, was miraculously designated Son of God by his resurrection from the dead. Through him we received the gift of the Apostolic office, to win submission to the Faith among all nations for the glory of his Name. And among these nations are you-you who have been called to belong to Jesus Christ. May God, our Father, and the Lord Jesus Christ bless you and give you peace.
May God, our Father, and the Lord Jesus Christ bless you and give you peace. First, I thank my God through Jesus Christ about you all, because the report of your faith is spreading throughout the world. read more. God, to whom I offer the worship of my soul as I tell the Goodness of his Son, is my witness how constantly I mention you when I pray, Asking that, if he be willing, I may some day at last find the way open to visit you. For I long to see you, in order to impart to you some spiritual gift and so give you fresh strength-- Or rather that both you and I may find encouragement in each other's faith. I want you to know, Brothers, that I have many times intended coming to see you-but until now I have been prevented-that I might find among you some fruit of my labors, as I have already among the other nations. I have a duty to both the Greek and the Barbarian, to both the cultured and the ignorant. And so, for my part, I am ready to tell the Good News to you also who are in Rome.
And so, for my part, I am ready to tell the Good News to you also who are in Rome. For I am not ashamed of the Good News; it is the power of God which brings Salvation to every one who believes in Christ, to the Jew first, but also to the Greek. read more. For in it there is a revelation of the Divine Righteousness resulting from faith and leading on to faith; as Scripture says- -'Through faith the righteous man shall find Life.' So, too, there is a revelation from Heaven of the Divine Wrath against every form of ungodliness and wickedness on the part of those men who, by their wicked lives, are stifling the Truth. This is so, because what can be known about God is plain to them; for God himself has made it plain. For ever since the creation of the universe God's invisible attributes-his everlasting power and divinity-are to be seen and studied in his works, so that men have no excuse; Because, although they learned to know God, yet they did not offer him as God either praise or thanksgiving. Their speculations about him proved futile, and their undiscerning minds were darkened. Professing to be wise, they showed themselves fools; And they transformed the Glory of the immortal God into the likeness of mortal man, and of birds, and beasts, and reptiles. Therefore God abandoned them to impurity, letting them follow the cravings of their hearts, till they dishonored their own bodies; For they had substituted a lie for the truth about God, and had reverenced and worshiped created things more than the Creator, who is to be praised for ever. Amen. That, I say, is why God abandoned them to degrading passions. Even the women among them perverted the natural use of their bodies to the unnatural; While the men, disregarding that for which women were intended by nature, were consumed with passion for one another. Men indulged in vile practices with men, and incurred in their own persons the inevitable penalty for their perverseness. Then, as they would not keep God before their minds, God abandoned them to depraved thoughts, so that they did all kinds of shameful things. They reveled in every form of wickedness, evil, greed, vice. Their lives were full of envy, murder, quarreling, treachery, malice. They became back-biters, slanderers, impious, insolent, boastful. They devised new sins. They disobeyed their parents. They were undiscerning, untrustworthy, without natural affection or pity. Well aware of God's decree, that those who do such things deserve to die, not only are they guilty of them themselves, but they even applaud those who do them.
Therefore you have nothing to say in your own defense, whoever you are who set yourself up as a judge. In judging others you condemn yourself, for you who set yourself up as a judge do the very same things. And we know that God's judgment falls unerringly upon those who do them. read more. You who judge those that do such things and yet are yourself guilty of them-do you suppose that you of all men will escape God's judgment? Or do you think lightly of his abundant kindness, patience, and forbearance, not realizing that his kindness is meant to lead you to repentance? Hard-hearted and impenitent as you are, you are storing up for yourself Wrath on the 'Day of Wrath,' when God's justice as a judge will be revealed; For 'he will give to every man what his actions deserve.' To those who, by perseverance in doing good, aim at glory, honor, and all that is imperishable, he will give Immortal Life; While as to those who are factious, and disobedient to Truth but obedient to Evil, wrath and anger, distress and despair, Will fall upon every human being who persists in wrong-doing- -upon the Jew first, but also upon the Greek. But there will be glory, honor, and peace for every one who does right-for the Jew first, but also for the Greek, Since God shows no partiality. All who, when they sin, are without Law will also perish without Law; while all who, when they sin, are under Law, will be judged as being under Law. It is not those who hear the words of a Law that are righteous before God, but it is those who obey it that will be pronounced righteous. When Gentiles, who have no Law, do instinctively what the Law requires, they, though they have no Law, are a Law to themselves; For they show the demands of the Law written upon their hearts; their consciences corroborating it, while in their thoughts they argue either in self-accusation or, it may be, in self- defense-- On the day when God passes judgment on men's inmost lives, as the Good News that I tell declares that he will do through Christ Jesus. But, perhaps, you bear the name of 'Jew,' and are relying upon Law, and boast of belonging to God, and understand his will, And, having been carefully instructed from the Law, have learned to appreciate the finer moral distinctions. Perhaps you are confident that you are a guide to the blind, a light to those who are in the dark, an instructor of the unintelligent, And a teacher of the childish, because in the Law you possess the outline of all Knowledge and Truth. Why, then, you teacher of others, do not you teach yourself? Do you preach against stealing, and yet steal? Do you forbid adultery, and yet commit adultery? Do you loathe idols, and yet plunder temples? Boasting, as you do, of your Law, do you dishonor God by breaking the Law?
What is the advantage, then, of being a Jew? or what is the good of circumcision? Great in every way. First of all, because the Jews were entrusted with God's utterances. read more. What follows then? Some, no doubt, showed a want of faith; but will their want of faith make God break faith? Heaven forbid! God must prove true, though every man prove a liar! As Scripture says of God-'That thou mayest be pronounced righteous in what thou sayest, and gain thy cause when men would judge thee.' But what if our wrong-doing makes God's righteousness all the clearer? Will God be wrong in inflicting punishment? (I can but speak as a man.) Heaven forbid! Otherwise how can God judge the world? But, if my falsehood redounds to the glory of God, by making his truthfulness more apparent, why am I like others, still condemned as a sinner? Why should we not say-as some people slanderously assert that we do say-'Let us do evil that good may come'? The condemnation of such men is indeed just! What follows, then? Are we Jews in any way superior to others? Not at all. Our indictment against both Jews and Greeks was that all alike were in subjection to sin. As Scripture says-'There is not even one who is righteous, Not one who understands, not one who is searching for God! They have all gone astray; they have one and all become depraved; there is no one who is doing good-no, not one!' 'Their throats are like opened graves; they deceive with their tongues.' 'The venom of serpents lies behind their lips,' 'And their mouths are full of bitter curses.' 'Swift are their feet to shed blood. Distress and trouble dog their steps, And the path of peace they do not know.' 'The fear of God is not before their eyes.' Now we know that everything said in the Law is addressed to those who are under its authority, in order that every mouth may be closed, and the whole world become liable to the judgment of God. For 'no human being will be pronounced righteous before God' as the result of obedience to Law; for it is Law that shows what sin is. But now, quite apart from Law, the Divine Righteousness stands revealed, and to it the Law and the Prophets bear witness-- The Divine Righteousness which is bestowed, through faith in Jesus Christ, upon all, without distinction, who believe in him. For all have sinned, and all fall short of God's glorious ideal, But, in his loving-kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus. For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that men had previously committed; As a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the man who takes his stand on faith in Jesus. What, then, becomes of our boasting? It is excluded. By what sort of Law? A Law requiring obedience? No, a Law requiring faith. For we conclude that a man is pronounced righteous on the ground of faith, quite apart from obedience to Law. Or can it be that God is the God only of the Jews? Is not he also the God of the Gentiles? Yes, of the Gentiles also, since there is only one God, and he will pronounce those who are circumcised righteous as the result of faith, and also those who are uncircumcised on their showing the same faith. Do we, then, use this faith to abolish Law? Heaven forbid! No, we establish Law.
For Jesus 'was given up to death to atone for our offences,' and was raised to life that we might be pronounced righteous.
Surely, Brothers, you know (for I am speaking to men who know what Law means) that Law has power over a man only as long as he lives. For example, by law a married woman is bound to her husband while he is living; but, if her husband dies, she is set free from the law that bound her to him. read more. If, then, during her husband's lifetime, she unites herself to another man, she will be called an adulteress; but, if her husband dies, the law has no further hold on her, nor, if she unites herself to another man, is she an adulteress. And so with you, my Brothers; as far as the Law was concerned, you underwent death in the crucified body of the Christ, so that you might be united to another, to him who was raised from the dead, in order that our lives might bear fruit for God. When we were living merely earthly lives, our sinful passions, aroused by the Law, were active in every part of our bodies, with the result that our lives bore fruit for Death. But now we are set free from the Law, because we are dead to that which once kept us under restraint; and so we serve under new, spiritual conditions, and not under old, written regulations. What are we to say, then? That Law and sin are the same thing? Heaven forbid! On the contrary, I should not have learned what sin is, had not it been for Law. If the Law did not say 'Thou shalt not covet,' I should not know what it is to covet. But sin took advantage of the Commandment to arouse in me every form of covetousness, for where there is no consciousness of Law sin shows no sign of life. There was a time when I myself, unconscious of Law, was alive; but when the Commandment was brought home to me, sin sprang into life, while I died! The very Commandment that should have meant Life I found to result in Death! Sin took advantage of the Commandment to deceive me, and used it to bring about my Death. And so the Law is holy, and each Commandment is also holy, and just, and good. Did, then, a thing, which in itself was good, involve Death in my case? Heaven forbid! It was sin that involved Death; so that, by its use of what I regarded as good to bring about my Death, its true nature might appear; and in this way the Commandment showed how intensely sinful sin is. We know that the Law is spiritual, but I am earthly-sold into slavery to Sin. I do not understand my own actions. For I am so far from habitually doing what I want to do, that I find myself doing the very thing that I hate. But when I do what I want not to do, I am admitting that the Law is right. This being so, the action is no longer my own, but that of Sin which is within me. I know that there is nothing good in me-I mean in my earthly nature. For, although it is easy for me to want to do right, to act rightly is not easy. I fail to do the good thing that I want to do, but the bad thing that I want not to do-that I habitually do. But, when I do the very thing that I want not to do, the action is no longer my own, but that of Sin which is within me. This, then, is the law that I find-When I want to do right, wrong presents itself! At heart I delight in the Law of God; But throughout my body I see a different law, one which is in conflict with the law accepted by my reason, and which endeavors to make me a prisoner to that law of Sin which exists throughout my body. Miserable man that I am! Who will deliver me from the body that is bringing me to this Death? Thank God, there is deliverance through Jesus Christ, our Lord! Well then, for myself, with my reason I serve the Law of God, but with my earthly nature the Law of Sin.
There is, therefore, now no condemnation for those who are in union with Christ Jesus; For through your union with Christ Jesus, the Law of the life- giving Spirit has set you free from the Law of Sin and Death. read more. What Law could not do, in so far as our earthly nature weakened its action, God did, by sending his own Son, with a nature resembling our sinful nature, to atone for sin. He condemned sin in that earthly nature, So that the requirements of the Law might be satisfied in us who live now in obedience, not to our earthly nature, but to the Spirit. They who follow their earthly nature are earthly-minded, while they who follow the Spirit are spiritually minded. To be earthly-minded means Death, to be spiritually minded means Life and Peace; Because to be earthly-minded is to be an enemy to God, for such a mind does not submit to the Law of God, nor indeed can it do so. They who are earthly cannot please God. You, however, are not earthly but spiritual, since the Spirit of God lives within you. Unless a man has the Spirit of Christ, he does not belong to Christ; But, if Christ is within you, then, though the body is dead as a consequence of sin, the spirit is Life as a consequence of righteousness. And, if the Spirit of him who raised Jesus from the dead lives within you, he who raised Christ Jesus from the dead will give Life even to your mortal bodies, through his Spirit living within you. So then, Brothers, we owe nothing to our earthly nature, that we should live in obedience to it.
So then, Brothers, we owe nothing to our earthly nature, that we should live in obedience to it. If you live in obedience to your earthly nature, you will inevitably die; but if, by the power of the Spirit, you put an end to the evil habits of the body, you will live. read more. All who are guided by the Spirit of God are Sons of God. For you did not receive the spirit of a slave, to fill you once more with fear, but the spirit of a son which leads us to cry 'Abba, Our Father.' The Spirit himself unites with our spirits in bearing witness to our being God's children, And if children, then heirs-heirs of God, and joint-heirs with Christ, since we share Christ's sufferings in order that we may also share his Glory. I do not count the sufferings of our present life worthy of mention when compared with the Glory that is to be revealed and bestowed upon us. All Nature awaits with eager expectation the appearing of the Sons of God. For Nature was made subject to imperfection-not by its own choice, but owing to him who made it so-- Yet not without the hope that some day Nature, also, will be set free from enslavement to decay, and will attain to the freedom which will mark the Glory of the Children of God. We know, indeed, that all Nature alike has been groaning in the pains of labor to this very hour. And not Nature only; but we ourselves also, though we have already a first gift of the Spirit-we ourselves are inwardly groaning, while we eagerly await our full adoption as Sons-the redemption of our bodies. By our hope we were saved. But the thing hoped for is no longer an object of hope when it is before our eyes; for who hopes for what is before his eyes? But when we hope for what is not before our eyes, then we wait for it with patience. So, also, the Spirit supports us in our weakness. We do not even know how to pray as we should; but the Spirit himself pleads for us in sighs that can find no utterance. Yet he who searches all our hearts knows what the Spirit's meaning is, because the pleadings of the Spirit for Christ's People are in accordance with his will. But we do know that God causes all things to work together for the good of those who love him-those who have received the Call in accordance with his purpose. For those whom God chose from the first he also destined from the first to be transformed into likeness to his Son, so that his Son might be the eldest among many Brothers. And those whom God destined for this he also called; and those whom he called he also pronounced righteous; and those whom he pronounced righteous he also brought to Glory. What are we to say, then, in the light of all this? If God is on our side, who can there be against us?
What are we to say, then, in the light of all this? If God is on our side, who can there be against us? God did not withhold his own Son, but gave him up on behalf of us all; will he not, then, with him, freely give us all things? read more. Who will bring a charge against any of God's People? He who pronounces them righteous is God! Who is there to condemn them? He who died for us is Christ Jesus!-or, rather, it was he who was raised from the dead, and who is now at God's right hand and is even pleading on our behalf! Who is there to separate us from the love of the Christ? Will trouble, or difficulty, or persecution, or hunger, or nakedness, or danger, or the sword? Scripture says-'For thy sake we are being killed all the day long, We are regarded as sheep to be slaughtered.' Yet amidst all these things we more than conquer through him who loved us!
I am speaking the truth as one in union with Christ; it is no lie; and my conscience, enlightened by the Holy Spirit, Bears me out when I say that there is a great weight of sorrow upon me and that my heart is never free from pain. read more. I could wish that I were myself accursed and severed from the Christ, for the sake of my Brothers-my own countrymen. For they are Israelites, and theirs are the adoption as Sons, the visible Presence, the Covenants, the revealed Law, the Temple worship, and the Promises. They are descended from the Patriarchs; and, as far as his human nature was concerned, from them came the Christ-he who is supreme over all things, God for ever blessed. Amen. Not that God's Word has failed. For it is not all who are descended from Israel who are true Israelites; Nor, because they are Abraham's descendants, are they all his Children; but-'It is Isaac's children who will be called thy descendants.' This means that it is not the children born in the course of nature who are God's Children, but it is the children born in fulfillment of the Promise who are to be regarded as Abraham's descendants. For these words are the words of a promise-'About this time I will come, and Sarah shall have a son.' Nor is that all. There is also the case of Rebecca, when she was about to bear children to our ancestor Isaac. For in order that the purpose of God, working through selection, might not fail-a selection depending, not on obedience, but on his Call-Rebecca was told, before her children were born and before they had done anything either right or wrong, that 'the elder would be a servant to the younger.' The words of Scripture are-'I loved Jacob, but I hated Esau.' What are we to say, then? Is God guilty of injustice? Heaven forbid! For his words to Moses are-'I will take pity on whom I take pity, and be merciful to whom I am merciful.' So, then, all depends, not on human wishes or human efforts, but on God's mercy. In Scripture, again, it is said to Pharaoh-'It was for this very purpose that I raised thee to the throne, to show my power by my dealings with thee, and to make my name known throughout the world.' So, then, where God wills, he takes pity, and where he wills, he hardens the heart. Perhaps you will say to me-'How can any one still be blamed? For who withstands his purpose?' I might rather ask 'Who are you who are arguing with God?' Does a thing which a man has molded say to him who has molded it 'Why did you make me like this?' Has not the potter absolute power over his clay, so that out of the same lump he makes one thing for better, and another for common, use?
What are we to say, then? Why, that Gentiles, who were not in search of righteousness, secured it-a righteousness which was the result of faith;
But of the people of Israel he says--'All day long I have stretched out my hands to a people who disobey and contradict.'
Some, however, of the branches were broken off, and you, who were only a wild olive, were grafted in among them, and came to share with them the root which is the source of the richness of the cultivated olive. Yet do not exult over the other branches. But, if you do exult over them, remember that you do not support the root, but that the root supports you. read more. But branches, you will say, were broken off, so that I might be grafted in. True; it was because of their want of faith that they were broken off, and it is because of your faith that you are standing. Do not think too highly of yourself, but beware. For, if God did not spare the natural branches, neither will he spare you. See, then, both the goodness and the severity of God--his severity towards those who fell, and his goodness towards you, provided that you continue to confide in that goodness; otherwise you, also, will be cut off. And they, too, if they do not continue in their unbelief, will be grafted in; for God has it in his power to graft them in again. If you were cut off from your natural stock--a wild olive-- and were grafted, contrary to the course of nature, upon a good olive, much more will they--the natural branches--be grafted back into their parent tree. Brothers, for fear that you should think too highly of yourselves, I want you to recognize the truth, hitherto hidden, that the callousness which has come over Israel is only partial, and will continue only till the whole Gentile world has been gathered in. And then all Israel shall be saved. As Scripture says--'From Zion will come the Deliverer; he will banish ungodliness from Jacob. And they shall see the fulfillment of my Covenant, when I have taken away their sins.' From the stand-point of the Good News, the Jews are God's enemies on your account; but from the stand-point of God's selection, they are dear to him on account of the Patriarchs. For God never regrets his gifts or his Call. Just as you at one time were disobedient to him, but have now found mercy in the day of their disobedience; So, too, they have now become disobedient in your day of mercy, in order that they also in their turn may now find mercy. For God has given all alike over to disobedience, that to all alike he may show mercy. Oh! the unfathomable wisdom and knowledge of God! How inscrutable are his judgments, how untraceable his ways! Yes-- 'Who has ever comprehended the mind of the Lord? Who has ever become his counselor? Or who has first given to him, so that he may claim a recompense?' For all things are from him, through him, and for him. And to him be all glory for ever and ever! Amen.
As for those whose faith is weak, always receive them as friends, but not for the purpose of passing judgment on their scruples.
He, however, who has misgivings stands condemned if he still eats, because his doing so is not the result of faith. And anything not done as the result of faith is a sin.
Again, Isaiah says--'There shall be a Scion of the house of Jesse, One who is to arise to rule the Gentiles; on him shall the Gentiles rest their hopes.' May God, who inspires our hope, grant you perfect happiness and peace in your faith, till you are filled with this hope by the power of the Holy Spirit. read more. I am persuaded, my Brothers--yes, I Paul, with regard to you- that you are yourselves full of kindness, furnished with all Christian learning, and well able to give advice to one another. But in parts of this letter I have expressed myself somewhat boldly--by way of refreshing your memories-- Because of the charge with which God has entrusted me, that I should be a minister of Christ Jesus to go to the Gentiles--that I should act as a priest of God's Good News, so that the offering up of the Gentiles may be an acceptable sacrifice, consecrated by the Holy Spirit. It is, then, through my union with Christ Jesus that I have a proud confidence in my work for God. For I will not dare to speak of anything but what Christ has done through me to win the obedience of the Gentiles-- By my words and actions, through the power displayed in signs and marvels, and through the power of the Holy Spirit. And so, starting from Jerusalem and its neighborhood, and going as far as Illyria, I have told in full the Good News of the Christ; Yet always with the ambition to tell the Good News where Christ's name had not previously been heard, so as to avoid building upon another man's foundations. But as Scripture says--'They to whom he had never been proclaimed shall see; and they who have never heard shall understand!' That is why I have so often been prevented from coming to you.
That is why I have so often been prevented from coming to you. But now there are no further openings for me in these parts, and I have for several years been longing to come to you whenever I may be going to Spain. read more. For my hope is to visit you on my journey, and then to be sent on my way by you, after I have first partly satisfied myself by seeing something of you. Just now, however, I am on my way to Jerusalem, to take help to Christ's People there. For Macedonia and Greece have been glad to make a collection for the poor among Christ's People at Jerusalem. Yes, they were glad to do so; and indeed it is a duty which they owe to them. For the Gentile converts who have shared their spiritual blessings are in duty bound to minister to them in the things of this world. When I have settled this matter, and have secured to the poor at Jerusalem the enjoyment of these benefits, I shall go, by way of you, to Spain. And I know that, when I come to you, it will be with a full measure of blessing from Christ. I beg you, then, Brothers, by Jesus Christ, our Lord, and by the love inspired by the Spirit, to join me in earnest prayer to God on my behalf.
I beg you, then, Brothers, by Jesus Christ, our Lord, and by the love inspired by the Spirit, to join me in earnest prayer to God on my behalf. Pray that I may be rescued from those in Judea who reject the Faith, and that the help which I am taking to Jerusalem may prove acceptable to Christ's People;
Pray that I may be rescued from those in Judea who reject the Faith, and that the help which I am taking to Jerusalem may prove acceptable to Christ's People; So that, God willing, I may be able to come to you with a joyful heart, and enjoy some rest among you. read more. May God, the giver of peace, be with you all. Amen.
Give my greeting, also, to the Church that meets at their house, as well as to my dear friend Epaenetus, one of the first in Roman Asia to believe in Christ;
Now to him who is able to strengthen you, as promised in the Good News entrusted to me and in the proclamation of Jesus Christ, in accordance with the revelation of that hidden purpose, which in past ages was kept secret but now has been revealed And, in obedience to the command of the Immortal God, made known through the writings of the Prophets to all nations, to secure submission to the Faith-- read more. To him, I say, the wise and only God, be ascribed, through Jesus Christ, all glory for ever and 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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When the uproar had ceased, Paul sent for the disciples, and, with encouraging words, bade them goodbye, and started on his journey to Macedonia. After going through those districts and speaking many encouraging words to the disciples, he went into Greece, where he stayed three months. read more. He was about to sail to Syria, when he learned that a plot had been laid against him by the Jews; so he decided to return by way of 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 who were scattered in different directions went from place to place proclaiming the Good News.
He had been well-instructed in the Cause of the Lord, and with burning zeal he spoke of, and taught carefully, the facts about Jesus, though he knew of no baptism but John's.
While Apollos was at Corinth, Paul passed through the inland districts of Roman Asia, and went to Ephesus. There he found some disciples, of whom he asked: "Did you, when you became believers in Christ, receive the Holy Spirit?" "No," they answered, "we did not even hear that there was a Holy Spirit." read more. "What then was your baptism?" Paul asked.
For I am not ashamed of the Good News; it is the power of God which brings Salvation to every one who believes in Christ, to the Jew first, but also to the Greek. For in it there is a revelation of the Divine Righteousness resulting from faith and leading on to faith; as Scripture says- -'Through faith the righteous man shall find Life.'
I commend to your care our Sister, Phoebe, who helps in the work of the Church at Cenchreae; And I ask you to give her a Christian welcome--one worthy of Christ's People--and to aid her in any matter in which she may need your assistance. She has proved herself a staunch friend to me and to many others.