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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Egypt and the parts of Libya about Cyrene, and strangers from Rome, Jews and proselytes,
After these things, Paul purposed in spirit to pass through Macedonia and Achaia, and go to Jerusalem, saying, After I have been there, I must also see Rome.
And having passed through those parts, and given them much exhortation, he came into Greece. And when he had spent three months there, the Jews having laid wait for him as he was going to embark for Syria, he determined to return by Macedonia.
For Paul had determined to sail by Ephesus, that he might not spend time in Asia: for he endeavoured, if it were possible, to be at Jerusalem on the day of Pentecost.
But now I am going to Jerusalem to minister unto the saints.
I recommend to you Phebe, our sister, who is a servant of the church in Cenchrea:
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren that are with them. Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them.
Gaius my host, and that of the whole church saluteth you. Erastus, the chamberlain of the city, and our brother Quartus saluteth you.
in whom we have redemption by his blood, even the remission of sins.
Erastus staid at Corinth, and I left Trophimus sick at Miletus.
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 stedfastly toward heaven, as He went up, behold two men in white stood by them; who said, Ye men of Galilee, why do ye stand gazing up to heaven? This Jesus who is taken up from you into heaven, shall so come in the manner ye have seen Him going into heaven.
Then it seemed good to the apostles, and elders, and the whole church, to send men chose from among themselves to Antioch along with Paul and Barnabas; namely, Judas sirnamed Barsabas, and Silas; leading men among the brethren:
Being thus dispatched they came to Antioch, and when they had assembled the brethren, they delivered the epistle.
She following Paul and us, cried out, saying, These men are the servants of the most high God, who shew us the way of salvation. And this she did for many days. But Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. read more. And he came out that instant. And when her masters saw, that the hope of their gain was gone, they seized on Paul and Silas, and dragged them into the court to the magistrates. And when they brought them to the governors, they said, These men cause great disturbance in our city, for they are Jews, and teach customs,
And when they had given them many stripes, they cast them into prison, charging the jailor to keep them safely.
And finding there a certain Jew, named Aquila, a native of Pontus, who was lately come from Italy, with his wife Priscilla, (because Claudius Cesar had ordered all the Jews to depart from Rome,) he went to them;
And when he had spent some time there, he departed, and went in order through the country of Galatia and Phrygia strengthening all the disciples. Now there came to Ephesus a certain Jew named Apollos, an Alexandrian by birth, an eloquent man, and mighty in the scriptures. read more. Who had been instructed in the way of our Lord; and being fervent in spirit, he spake and taught clearly the things of the Lord, though he knew only the baptism of John. And as he began to speak openly in the synagogue, Aquila and Priscilla heard him and took him home, and expounded to him the way of God more perfectly. And as he was inclined to go into Achaia, the brethren wrote to the disciples exhorting them to receive him: who when he arrived, was very helpful to those who had believed through grace. For he disputed vehemently with the Jews in public, proving by the scriptures, that Jesus was the Christ.
After these things, Paul purposed in spirit to pass through Macedonia and Achaia, and go to Jerusalem, saying, After I have been there, I must also see Rome.
After these things, Paul purposed in spirit to pass through Macedonia and Achaia, and go to Jerusalem, saying, After I have been there, I must also see Rome.
After these things, Paul purposed in spirit to pass through Macedonia and Achaia, and go to Jerusalem, saying, After I have been there, I must also see Rome.
After these things, Paul purposed in spirit to pass through Macedonia and Achaia, and go to Jerusalem, saying, After I have been there, I must also see Rome. So he sent into Macedonia two of those that ministred to him, Timothy and Erastus, but he himself stayed some time in Asia.
So he sent into Macedonia two of those that ministred to him, Timothy and Erastus, but he himself stayed some time in Asia.
So he sent into Macedonia two of those that ministred to him, Timothy and Erastus, but he himself stayed some time in Asia. Now there happened at that time no small disturbance about the way which he taught. read more. For one Demetrius, a silver-smith, who made silver models of Diana's temple, brought no small gain to the artificers: whom he got together, and with them the workmen they employed about such things, and said, My friends, ye know that by this employment we get our wealth. And ye see and hear, that not only at Ephesus, but in almost all Asia, this Paul hath persuaded and perverted many people, saying, that they are no gods which are made by hands. So that we are not only in danger of this, that the business we follow will come to nothing; but also that the temple of the great goddess Diana will be despised; and her magnificence destroyed, whom all Asia and the whole world worshippeth. Hearing this and being filled with rage, they cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion: and they rushed with one accord into the theatre, dragging with them Gaius and Aristarchus two Macedonians, fellow-travellers with Paul. And when Paul would have gone in unto the people, the disciples would not let him. And some also of the chief men of Asia, being his friends, sent to him and desired him not to venture himself into the theatre. Some therefore cried one thing, and some another; for the assembly was confused, and the greater part did not know for what they were come together. And they brought Alexander forward out of the multitude, the Jews urging him on. And Alexander beckoning with the hand, would have made a defence to the people. But when they knew that he was a Jew, they all cried out with one voice, for near two hours, Great is Diana of the Ephesians. And when the Secretary had appeased the multitude, he said, Ye men of Ephesus, what man is there who doth not know that the city of the Ephesians is devoted to the service of the great goddess Diana, and of the image which fell down from Jupiter? Since therefore these things are incontestible, ye ought to be quiet and composed, and to do nothing rashly. For ye have brought these men hither, who are neither robbers of temples, nor blasphemers of your goddess. If Demetrius therefore, and the artificers that are with him, have a charge against any one, the law-courts are open, and there are Roman proconsuls likewise: let them implead one another. But if ye are enquiring any thing about other matters, let it be decided in a lawful assembly: for we are in danger of being charged with sedition for what has happened this day, there being no cause by which we can give a reason for this concourse.
And when he had spent three months there, the Jews having laid wait for him as he was going to embark for Syria, he determined to return by Macedonia.
And when he had spent three months there, the Jews having laid wait for him as he was going to embark for Syria, he determined to return by Macedonia.
And when he had spent three months there, the Jews having laid wait for him as he was going to embark for Syria, he determined to return by Macedonia. And there accompanied him to Asia, Sopater the Berean, and of the Thessalonians Aristarchus and Secundus, and Gaius of Derbe, and Timothy: and the Asiatics,
Paul a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (which He had promised before by his prophets in the holy scriptures) concerning his Son, read more. who was of the seed of David according to the flesh, but powerfully declared to be the Son of God, according to the spirit of holiness, by his resurrection from the dead, even Jesus Christ our Lord; by whom we have received grace and apostleship to preach the obedience of faith for his name's sake, to all nations; among whom are ye also the called of Jesus Christ; to all that are in Rome beloved of God, called and holy: grace be to you, and peace from God our Father, and from the Lord Jesus Christ.
to all that are in Rome beloved of God, called and holy: grace be to you, and peace from God our Father, and from the Lord Jesus Christ. And first I thank my God through Jesus Christ for you all, that your faith is celebrated through the whole world: read more. for God is my witness, whom I serve with my spirit in the gospel of his Son, how incessantly I make mention of you always in my prayers, intreating if I may now at length have a prosperous journey by the will of God, to come unto you. For I long to see you, that I may impart to you some spiritual gift, that you may be established: that is to say, that being among you we may be comforted together by the faith of each, both yours and mine. And I would not have you ignorant, brethren, that I often purposed to come unto you, (but have been hindered hitherto) that I might have some fruit among you also, even as among the other Gentiles. For I am a debtor both to Greeks and barbarians, both to the learned and the unlearned: therefore am I ready, as much as in me lies, to preach the gospel to you also that are at Rome.
therefore am I ready, as much as in me lies, to preach the gospel to you also that are at Rome. For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth, both Jew and Greek: read more. for the righteousness of God is therein revealed from faith to faith; as it is written, "The just shall live by faith." For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who withhold the truth in unrighteousness; for what is to be known of God is manifest among them, for God hath manifested it to them. Inasmuch as from the first creation of the world, the invisible things of Him, even his eternal power and Godhead, are, if attended to, clearly seen in his works: so that they are inexcusable; because having thus known God they glorified Him not as God, neither were they thankful; but were infatuated by their own reasonings, and their heart being void of understanding was darkened. Pretending to be wise they Became fools: and changed the glory of the incorruptible God for an image like to corruptible man, and birds, and beasts, and reptiles. Wherefore God also gave them up to impurity, in the lusts of their own hearts, to dishonour their own bodies among themselves; who changed the truth of God into a lie, and worshipped and served the creature instead of the Creator, who is blessed for ever. Amen. Therefore God gave them up to infamous passions: for even their women changed the natural use into that which is unnatural, and the men likewise, leaving the natural use of the woman, burned in their lust to one another, men with men committing shame, and receiving in themselves the recompence of their error which they deserved. And as they were not careful to acknowledge God, God gave them up to an undiscerning mind to do things that were not fit to be done: being filled with all injustice, lewdness, wickedness, covetousness, malignity; full of envy, murder, strife, deceit, and every evil habit; whisperers, slanderers, haters of God, injurious, haughty, proud, inventers of mischief, undutiful to parents, void of understanding, covenant-breakers, without natural affection, implacable, and unmerciful: who though they knew the just judgement of God, (that they who commit such practises are worthy of death) yet not only do these very things, but also countenance and encourage others in the practice of them.
Therefore thou art inexcusable, O man, whoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost the same things. But we know that the judgement of God is according to truth against those that do such things. read more. And thinkest thou, O man, who judgest those that do such things, and dost the same, that thou shalt escape the judgement of God? Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But by thy hardness and impenitence of heart thou art treasuring up to thyself wrath against the day of wrath and revelation of the just judgement of God, who will render to every one according to his works: to them, who by perseverance in well-doing seek for glory, and honor, and immortality, eternal life: but to those who are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath. Tribulation and anguish shall be upon every soul of man that worketh evil, both of the Jew, and of the Gentile: but glory, and honor, and peace to every one that worketh good, both to the Jew, and to the Greek: for there is no respect of persons with God. For as many as have sinned without the law shall also perish without the law; and as many as have sinned under the law shall be judged by the law; (for not the hearers of the law are just before God, but the doers of the law shall be justified: for when the Gentiles, who have not the law, do by nature the duties of the law, these though they have not the law, are a law to themselves, and shew the work of the law written on their hearts, their conscience witnessing together with it, and their own thoughts either accusing, or excusing them,) in the day when God will judge the secrets of men by Jesus Christ, according to my gospel. Behold thou art called a Jew, and restest on the law, and boastest in God, and knowest his will, and approvest things that are excellent, being instructed out of the law, and art persuaded that thou art a guide of the blind, a light to them that are in the darkness, an instructor of the simple, a teacher of babes, having the form of the knowledge and of the truth which is in the law. Thou then, who teachest another, teachest thou not thyself? Thou, that preachest a man should not steal, dost thou steal? Thou, that sayest a man should not commit adultery, dost thou commit adultery? Thou, that abhorrest idols, dost thou commit sacrilege? Thou, that boastest in the law, dost thou by transgression of the law dishonour God?
What then is the advantage of the Jew, or what is the profit of circumcision? Much, every way: chiefly, because they were intrusted with the oracles of God. read more. For what if some did not believe? shall their incredulity make the faithfulness of God of no effect? God forbid: yea, let God be acknowledged true, though every man be a liar; as it is written, That thou mightest be justified in thy words, and mightest overcome, when thou judgest. "But if our unrighteousness confirm the righteousness of God, what shall we say? Is not God unrighteous, who inflicteth his wrath?" (I speak as a man) God forbid: for then how shall God judge the world? "But, say you, if the truth of God hath abounded unto his glory through my falshood, why yet am I also judged as a sinner? and why may we not do evil that good may come?"---as we are injuriously charged, and as some affirm that we say; whose condemnation is just. "What then are we the better?" Not at all, in point of justification; for we have before proved that both Jews and Gentiles are all under sin: as it is written, "There is none righteous, no not one; there is none that understandeth; there is none that seeketh after God. They are all gone out of the way, they are become unprofitable, there is none that practiseth goodness, no not one. Their throat is an open sepulchre: with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace they have not known; and the fear of God is not before their eyes." Now we know that whatsoever the law saith, it saith to those under the law: that every mouth may be stopped, and all the world obnoxious to the justice of God. Wherefore by the works of the law no flesh shall be justified before Him: for by the law is the knowledge of sin. But now, without the law, righteousness before God is manifested, being attested by the law and the prophets; and this righteousness of God is by faith in Jesus Christ unto all and upon all believers; for there is no difference; for all have sinned and come short of the glory of God; being justified freely by his grace, because of the redemption that is in Christ Jesus: whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God; for a demonstration, I say, of his righteousness at this time: that He might be just, and the justifier of him, that believeth in Jesus. Where then is boasting? it is excluded: by what law? of works? no: but by the law of faith. Therefore we conclude, that a man is justified by faith, without the works of the law: or is He the God of the Jews only, and not also of the Gentiles? surely of the Gentiles also: seeing it is one God who will justify the circumcision by faith, and uncircumcision also through faith. Do we then make the law of none effect through faith? God forbid: yea we establish the law.
who was delivered for our offences, and was raised again for our justification.
Are ye ignorant, brethren, (for I speak to them that know the law) that the law hath power over a man, only so long as it liveth? For a married woman is bound by the law to her husband while he is living; but if her husband die, she is discharged from the law of her husband. read more. Therefore while her husband is living, she shall be called an adulteress if she become another man's: but if her husband be dead, she is free from the law; so that she is not an adulteress, though she become another man's. And thus, my brethren, ye also are dead to the law by the body of Christ; that ye might become another's, even his who is raised from the dead, that we might bring forth fruit unto God. For when we were in the flesh, the sinful passions while we were under the law operated in our bodies so as to bring forth fruit unto death. But now we are delivered from the law, that being dead by which we were bound, that we might serve God in newness of spirit, and not in the oldness of the letter. What shall we say then? is the law sin? God forbid! Nay, I had not known sin, but by the law: for I had not known lust to be sinful, if the law had not said, "Thou shalt not covet." But sin taking occasion by the commandment wrought in me all manner of concupiscence: for without the law sin was dead. And I was heretofore alive without the law: but when the commandment came, sin revived, and I died: and the commandment which was intended to life, I found to be unto death. For sin taking occasion by the commandment deceived me, and by it slew me. So that the law is holy; and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid! But sin, that it might appear sin, working death in me by that which is good: that sin might be shewn by the commandment to be exceeding sinful. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do, I allow not: for I do not that which I would; but what I hate, this I do. And if I do that which I would not, I consent to the law that it is good: but now I am no more the doer of it, but sin that dwelleth in me. For I know that in me (that is in my flesh) dwelleth no good: for to will is present with me, but how to perform that which is good, I find not. For I do not the good that I would; but the evil which I would not, this I do. Now if I do that which I would not, I am no more the doer of it, but sin that dwelleth in me. I find then a kind of law, that when I would do good, evil besets me. For I delight in the law of God, as to the inward man: but I perceive another law in my body warring against the law of my mind, and captivating me to the law of sin, which is in my body. Wretched man that I am! who shall deliver me from this body of death? The grace of God through Jesus Christ our Lord. So then with my mind I serve the law of God, but with the flesh the law of sin.
There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the spirit. For the law of the Spirit of life in Christ Jesus hath set me free from the law of sin and death. read more. For that which was impossible for the law to do, and in which it was weak through the corruption of the flesh, God by sending his own Son in the likeness of sinful flesh to be a sacrifice for sin, hath done; that is, hath condemned sin in the flesh: that the righteousness of the law may be fulfilled in us, who walk not after the flesh but after the spirit. For they who are after the flesh, mind the things of the flesh; but they who are led by the Spirit, do mind spiritual things. Now to be carnally minded is death; but to be spiritually minded is life and peace: because the carnal mind is an enemy to God; for it is not subject to the law of God, nor indeed can be: and they who are carnal, cannot please God. But ye are not in the flesh, but in the spirit, if the Spirit of God dwelleth in you: but if any one hath not the Spirit of Christ, he is none of his. And if Christ be in you, the body indeed is dead because of sin, but the spirit is alive because of righteousness. And if the Spirit of Him that raised up Jesus from the dead, dwelleth in you, He that raised up Christ from the dead, will also restore your mortal bodies to life, by his Spirit that now dwelleth in you. Therefore, brethren, we are debtors not to the flesh, to live after the flesh:
Therefore, brethren, we are debtors not to the flesh, to live after the flesh: for if ye live after the flesh, ye shall die; but if by the Spirit ye mortify the deeds of the body, ye shall live. read more. For as many as are led by the Spirit of God, these are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. So that the Spirit itself beareth witness with our spirit, that we are the children of God. And if children, then heirs; heirs of God, and co-heirs with Christ: if so be we suffer with Him, that we may be also glorified with Him. And I account the sufferings of this present time not worthy to be set against the glory that shall be revealed to us. For the earnest expectation of the world is waiting for the revelation of the sons of God: (for the world was subjected to vanity, not willingly, but through him who made it subject:) in hope that they also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole world groaneth, and doth as it were travail in pain together even to this day. And not only others, but those also who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit the redemption of our body. For we are saved by hope: but hope that is seen, is not hope; for what any one sees, how doth he yet hope for? but if we hope for what we see not, then we wait for it with patience. And the Spirit likewise helpeth our infirmities: for we know not what we should pray for, as we ought: but the Spirit itself intercedes for us with unutterable groans. And He that searcheth the hearts, knoweth what is the mind of the Spirit; for he intercedeth for the saints according to the will of God. And we know that all things co-operate for good to them that love God, to them that are called according to his purpose; for those whom he foreknew, He also predetermined to be conformed to the image of his Son, that He might be as the first-born among many brethren: and whom He before ordained, these He also called; and whom He called, these he also justified; and whom He justified, these He also glorified. What shall we say then to these things? if God be for us, who can be against us?
What shall we say then to these things? if God be for us, who can be against us? He that spared not his own Son, but delivered Him up for us all, how shall He not with Him freely give us all things? read more. Who shall lay any accusation against the elect of God? will God, who justifieth us? Who is he that condemneth? Is it Christ, that died for us? yea rather, that is risen again, who is also at the right hand of God, and who maketh intercession for us? Who shall separate us from the love of Christ? 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 are accounted as sheep for the slaughter:") but in all these things we are more than conquerors through Him that loved us.
I say the truth in Christ, I lye not, (my conscience bearing me witness in the holy Ghost,) that I have great grief and continual sorrow in my heart: read more. for I could wish that I myself were made a curse after the manner of Christ, for my brethren, my kindred according to the flesh; who are Israelites, whose is the adoption, and the glory, and the covenants, and the giving of the law, and the form of divine worship, and the promises: whose are the fathers, and of whom, as to the flesh, Christ came, who is over all God blessed for ever. Amen. Not that the word of God hath failed. For they are not all Israel, who are descended from Israel. Nor because they are the seed of Abraham, are they all children of promise: but "in Isaac shall thy seed be called." That is, not the children of the flesh are the children of God, but the children of the promise are accounted for the seed. For this is the word of the promise, "According to this time will I come, and Sarah shall have a son:" and not to her only; but Rebecca also being with child by our father Isaac, (when the children were not yet born, nor had done either good or evil, that the purpose of God according to his choice might abide, not on account of works, but of Him that calleth,) it was said to her, the elder shall serve the younger: as it is written, "I loved Jacob and I hated Esau." What shall we say then? Is there injustice in God? God forbid! For He saith to Moses, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. And the scripture saith unto Pharaoh, for this very purpose have I raised thee up, that I may shew forth my power in thee, and that my name may be declared through all the earth. So then He hath mercy on whom He pleaseth, and whom He will, He hardeneth. Thou wilt say then, Why doth he yet blame us? who hath resisted his will? Nay but, O man, who art thou, that disputest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? Hath not the potter power over the clay, out of the same mass to make one vessel to honor and another to dishonor?
What shall we say then? that the Gentiles, who sought not after righteousness, have attained to righteousness, even the righteousness which is by faith;
and saith to Israel, "All the day long have I stretched out my hands to a disobedient and gainsaying people."
But if some of the branches were broken off, and thou a wild-olive wert grafted in among them, and art made a partaker together with them of the root and fatness of the olive; boast not against the branches: and if thou boastest, remember thou bearest not the root, but the root thee. read more. Wilt thou say then, The branches were broken off, that I might be grafted in? Well; they were broken off for their infidelity, and thou standest by faith: therefore be not high-minded but fear. For if God spared not the natural branches, neither would He spare thee. Behold therefore the goodness and severity of God: towards them that fell, severity; but towards thee, goodness; if thou continue in his goodness: for else thou also shalt be cut off. And they, if they do not continue in unbelief, shall be grafted in: for God is able again to graft them in. For if thou wert cut out of the wild olive, which was natural to thee, and contrary to nature were grafted into a good olive; how much more shall these who are the natural branches, be grafted into their own olive-tree? For I would not have you, brethren, to be ignorant of this mystery, (least ye should be wise in your own eyes) that blindness in part is befallen Israel, till the fulness of the Gentiles be come in. And so all Israel shall be saved, as it is written, "The deliverer shall come out of Sion, and shall turn away impiety from Jacob: and this is my covenant with them, when I take away their sins." As to the gospel indeed they are enemies on your account, but as to the election they are beloved on account of the fathers. For the gifts and calling of God are without repentance. For as ye were heretofore disobedient to God, but have now obtained mercy in their disobedience: so these also in your mercy have now been disobedient, that they themselves might be the objects of mercy. For God hath included them all in the charge of disobedience, that He might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways not to be traced out! For who hath known the mind of the Lord, or who hath been his counsellor? Or who hath first given to Him? and it shall be returned. For of Him, and through Him, and for Him, are all things. To Him be glory for ever. Amen.
Receive him that is weak in the faith, but not to disputes about doubtful matters:
But he that hath any scruple, is condemned if he eat; because he doth it not with faith: and whatsoever is not of faith, is sin.
And again Esaias saith, "There shall be a root of Jesse, and one that shall rise to rule over the Gentiles: in Him shall the Gentiles trust." Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the holy Spirit. read more. And I myself am indeed persuaded concerning you, my brethren, that ye are full of goodness, being filled with all knowledge, and able to admonish one another. However, I have written to you, brethren, somewhat the more freely, in reminding you of your duty; because of the favor bestowed upon me by God, that I should be the minister of Jesus Christ to the Gentiles, administring the gospel of God, that the offering of the Gentiles might be acceptable, being sanctified by the holy Spirit. I have therefore matter of glorying in Christ Jesus, as to the things of God. For I shall not go about to speak of any thing, but what Christ hath wrought by me, (to gain the obedience of the Gentiles,) both in word and deed: through the efficacy of signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round as far as to Illyricum, I have fully declared the gospel of Christ: being studious however so to preach the gospel, not where Christ had been named, least I should build upon another man's foundation; but as it is written, They, to whom nothing was said concerning Him, shall see, and they who have not heard, shall understand. And thus I have been much hindered from coming to you:
And thus I have been much hindered from coming to you: but now having no more to detain me in these parts, and having had a great desire for many years to come to you, when I take my journey into Spain, I will come to you: read more. for I hope to see you as I pass by, and to be brought forward by you on my way thither, after I have first had some enjoyment of you. But now I am going to Jerusalem to minister unto the saints. For the Macedonians and Achaians have been pleased to make a contribution for the poor saints at Jerusalem. It pleased them, I say, and they are indeed their debtors; for if the Gentiles have partook of their spiritual things, they ought also to be helpful to them in carnal ones. Therefore when I have dispatched this, and sealed this fruit of love to them, I will come by you into Spain. And I know that when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye earnestly strive together with me in prayers to God for me;
Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye earnestly strive together with me in prayers to God for me; that I may be delivered from the unbelievers in Judea; and that this my service at Jerusalem may be acceptable to the saints:
that I may be delivered from the unbelievers in Judea; and that this my service at Jerusalem may be acceptable to the saints: that I may come to you with joy, by the will of God, and may be refreshed with you. read more. Now the God of peace be with you all. Amen.
and the church in their house. Salute my beloved Epenetus, who is the first-fruits of Achaia unto Christ.
Now to Him that is able to establish you according to my gospel, and the preaching of Jesus Christ, (conformable to the revelation of the mystery, which was kept secret in former times, but is now manifested, and made known to all nations by the writings of the prophets, according to the appointment of the eternal God, read more. for the obedience of faith) to the only wise God be glory through Jesus Christ for ever. Amen.
Morish
This may justly be called the fundamental epistle of Christian doctrine. Its value and importance are seen in that its doctrine lays in the soul a moral foundation by the presentation of God in qualities or attributes which the state of things existing in the world appears to call in question. Thus God is justified in the eyes of the believer, and this being the case, the purposes of His love are made known to him.
In looking at all that is around us in the world, everything appears to be out of order: the presence and domination of sin, a broken law, and the corrupt and violent will in man, all call in question the righteousness of God; while the scattering of God's people Israel raises the question of His faithfulness to His promises.
Now in Christ all this finds its full and complete answer. The Son of God, by whom all were created, has Himself come in the likeness of sinful flesh, and, by offering Himself a sacrifice for sin, has completely vindicated God's righteousness, while revealing His love. At the same time the man, or order of man, that has sinned against God has been judicially removed by His death from before the eye of God, so that God can present Himself to man in grace.
The moral perfection of the offerer of necessity brought in resurrection, in which all the pleasure of God's grace in regard to man is set forth in righteousness; and Christ risen is the deliverer who is to come forth from Zion to turn away ungodliness from Jacob. Thus God's faithfulness to His covenant is established in Zion. God is proved to be faithful and righteous: we have here the first elements of the knowledge of God.
But it way be desirable to open up the epistle a little in detail. After the introduction, in which the fact may be noticed that the glad tidings are said to be concerning God's Son, a picture is given us of the moral condition of man in the world, whether heathen, philosopher, or Jew. In the heathen we see the unchecked development of sin (Rom. 1). In the philosopher the fact that light in itself does not control evil (Rom. 2); and in the Jew that law is proved to be powerless to bring about subjection to God, or to secure righteousness for man. The conclusion is that all have sinned and come short of the glory of God
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And after the tumult was over, Paul sent for the disciples to him, and having embraced them, departed to go into Macedonia. And having passed through those parts, and given them much exhortation, he came into Greece. read more. And when he had spent three months there, the Jews having laid wait for him as he was going to embark for Syria, he determined to return by 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 they that were dispersed went about preaching the word.
Who had been instructed in the way of our Lord; and being fervent in spirit, he spake and taught clearly the things of the Lord, though he knew only the baptism of John.
Now it came to pass while Apollos was at Corinth, that Paul having passed through the upper parts of Asia came to Ephesus: and finding some disciples there, he said unto them, Have ye received the holy Spirit since ye embraced the faith? And they said unto him, Nay, we had not even heard whether the holy Spirit be yet given. read more. And he said unto them, Into what then were ye baptized? And they said, Into the baptism of John.
For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth, both Jew and Greek: for the righteousness of God is therein revealed from faith to faith; as it is written, "The just shall live by faith."
I recommend to you Phebe, our sister, who is a servant of the church in Cenchrea: that ye receive her in the Lord as becometh saints, and assist her in whatever affair she may have need of you; for she also hath been a helper of many others, as well as of myself.