Reference: Romans, The Epistle To The
Fausets
AUTHENTICITY, GENUINENESS. Peter (2Pe 3:15-16) quotes Ro 2:4, calling it "Scripture." The epistles of Clement (Cor. 35) and Polycarp (ad Philippians 6) quote respectively Ro 1:29-32 and Ro 14:10-12. Irenaeus (iv. 27, section 2) quotes it as Paul's (Ro 4:10-11). Melito's "Hearing of Faith" is entitled from Romans 10 or Ga 3:2-3. The Muratorian Canon, Syriac and Old Latin versions, have it. Heretics admitted its canonicity; so the Ophites (Hippol. Haer. 99; Ro 1:20-26); Basilides (238, Ro 8:19-22; 5:13-14); Valentinus (195, Ro 8:11); the Valentinians Heracleon and Ptolemaeus; Tatian (Orat. 4, Ro 1:20), and Marcion's canon. The epistle of the churches of Vienne and Lyons (Eusebius, H. E. v. 1; Ro 8:18); Athenagoras (13, Ro 12:1,21; 1:24); Theophilus of Antioch (Autol. 79, Ro 2:6,29; 13:7-8). Irenaeus, Tertullian, and Clement of Alexandria often quote it.
DATE AND PLACE OF WRITING. Paul wrote while at Corinth, for he commends to the Romans Phoebe, deaconess of Cenchreae, the port of Corinth (Ro 16:1-2). He was lodging at Gaius' house (Ro 16:23), a chief member of the Corinthian church (1Co 1:14). Erastus, "treasurer" ("chamberlain", KJV), belonged to Corinth (2Ti 4:20; Ac 19:22). The time was during his visit in the winter and spring following his long stay at Ephesus (Ro 16:27); for he was just about to carry the contributions of Macedonia and Achaia to Jerusalem (Ro 15:25-27; compare Ac 20:22), just after his stay at Corinth at this time (Ac 24:17; 1Co 16:4; 2Co 8:1-2; 9:1, etc.). His design of visiting Rome after Jerusalem (Ro 15:23-25) at this particular time appears incidentally from Ac 19:21. Thus, Paul wrote it in his third missionary journey, at the second of the two visas to Corinth recorded in Acts. He remained then three months in Greece.
He was on the point of sailing to Jerusalem when obliged to alter his purpose; the sea therefore was by this time navigable. It was not late in the spring, for, after passing through Macedon and visiting the coast of Asia Minor, he still expected to reach Jerusalem by Pentecost (Ac 20:16). He must therefore have written the epistle to the Romans early in spring, A.D. 58. Thus, it is logically connected with the epistles to the Galatians and Corinthians. He wrote 1 Corinthians before leaving Ephesus; 2 Corinthians on his way to Corinth; and Galatians at Corinth, where also he wrote Romans. Hence, the resemblance of these two epistles in style and substance. The epistle to the Galatians and the two almost contemporaneous epistles to the Corinthians are the most intense in feeling and varied in expression of Paul's epistles.
OCCASION. Intending long to visit Rome and Spain (Ro 1:9-13; 15:22-29), he was for the present unable, being bound for Jerusalem with the alms of the Gentile Christians. But, as Phoebe a deaconess of the neighbouring Cenchreae was starting for Rome (Ro 16:1-2), he sends meantime this epistle by her. Tertius wrote it at his dictation (Ro 16:22), the apostle with his own hand, as in other epistles, probably adding the benediction and abrupt doxology at the close. Had Peter or any other apostle founded the church at Rome, some allusion to him would have occurred in this epistle or in Paul's epistles written at Rome. Moreover Paul's rule was not to build on another's foundation (Ro 15:20). Also in dividing the field of labour between himself and Peter (Ga 2:7-9), as apostle of the Gentiles he claims the Romans as his share (Ro 1:13) and hopes to confer some "spiritual gift" (charism) on them to establish them; implying that heretofore no apostle had been with them to do so (Ro 1:11; compare Ac 8:14-17).
The date of the introduction of Christianity at Rome must have been very early. Andronicus and Junia were "in Christ" even before Paul. Probably of the Roman strangers or pilgrim sojourners at Jerusalem (Ac 2:10) who heard Peter's sermon at Pentecost, some were among the converts, and brought back the gospel to the metropolis. (See RUFUS.) In this sense Peter founded the church at Rome, though having never yet visited it. The constant contact between Judaea and Rome through commerce, the passing of soldiers back and forward from Caesarea, and the repairing of Jewish settlers at Rome to Jerusalem for the three great feasts, ensured an early entrance of the gospel into Rome. Hence too at first the church there had that tinge of Judaism which this epistle corrects. Its members were in part Jews originally, in part Gentiles (compare as to the Jewish element Romans 2; Romans 3; Romans 7; Romans 9; Ro 11:13). A considerable number saluted in Romans 16 were Jew-Christians: Mary, Aquila, Priscilla, Andronicus and Junia, Paul's kinsmen, Herodion, Apelles, Aristobulus (of the Herodian family).
The Jews at Rome were so numerous that Augustus assigned them a separate quarter beyond the Tiber, and permitted them freely to exercise their religion (Philo, Leg. ad Caium, 568). That Gentiles, however, composed the bulk of the Roman church appears from Ro 1:5,13; 9:3-4; 10:1, "my prayer to God for them" (the Jews, as distinguished from the Gentiles whom he here more directly addresses; so Sinaiticus, Vaticanus, Alexandrinus manuscripts read for "Israel"), Ro 11:23,25,30. But the Gentiles of this church were not Latin, but Greek. The literature of the early Roman church was written in Greek; the names of its bishops are almost all Greek. The early Latin versions of the New Testament were made for the provinces, especially Africa, nor Rome. The names in the salutations (Romans 16) are generally Greek; and the Latin names, Aquila, Priscilla, Junia, Rufus, were Jews. Julia (of the imperial household), Amplias, and Urbanus, are the few exceptions.
The Greeks were the most enterprising and intelligent of the middle and lower classes at Rome. Juvenal alludes satirically to their numbers and versatility (iii. 60-80; vi. 184); their intellectual restlessness made them sit loosely to traditional superstitions, and to be more open than others to inquire into the claims of Christianity. Many of the names (Romans 16) are found in the lists of freedmen and slaves of the early Roman emperors, "they of Caesar's household" (Php 4:22). (See PALACE.) From the lower and middle classes, petty tradesmen, merchants, and army officers, the gospel gradually worked upward; still "not many wise ... mighty ... noble were called" (1Co 1:26). The legend of Peter and Paul presiding together over the church at Rome probably represents the combination of Jews and Gentiles in it. The joint episcopate of Linus and Cletus subsequently may be explained by supposing one ruled over the Jewish, the other over the Gentile congregation; this gives point to the general argument of Romans 1-3 and Ro 10:12, that there is no respect of nationality with God. Accordingly, the epistle has the character of a general treatise.
The metropolitan church was the fittest one to whom to address such a general exposition of doctrine, at the same time the injunction of obedience to temporal rulers was appropriate at the head quarters of the imperial government (Ro 13:1). The epistles to Corinthians and Galatians, immediately preceding chronologically, are full of personal references. The epistle to the Romans summarizes what he had just written; namely, epistle to Corinthians representing the attitude of the gospel to the Gentile world, the epistle to Galatians its relation to Judaism. What was in these two epistles immediately drawn out by special Judaizing errors of the Galatians, and Gentile licence of the Corinthians, is in Romans methodically combined together add arranged for general application.
The doctrine of justification by faith only on the one hand is stated (Romans 1-5) as in Galatians; on the other antinomianism is condemned (Romans 6); and the avoidance of giving offence as to meats (Romans 14) answers to 1Co 6:12, etc., 1Co 8:1, etc. Alexandrinus manuscript transposes the doxology Ro 16:25-27 (which Sinaiticus and Vaticanus manuscripts keep as KJV) to the close of Romans 14. Probably the epistle was circulated in two forms, both with and without the two last chapters. The form without them removed the personal allusions which manuscript G still more divested it
See Verses Found in Dictionary
Phrygia, Pamphylia, Egypt and areas of Libya around Cyrene, Jewish and proselyte travelers from Rome,
Now when the apostles in Jerusalem heard that the people of Samaria had responded to the message of God, they sent Peter and John to them. When these two apostles had come [to Samaria] they prayed for some [of the disciples] to receive [miraculous power from] the Holy Spirit, read more. for as yet [such power] had not fallen on any of them; they had only been immersed into the name of the Lord Jesus [i.e., with no accompanying miraculous powers]. Then the apostles placed their hands on [some of] them [and prayed, see verse 15] and they received [miraculous power from] the Holy Spirit.
After these things happened Paul decided to travel through Macedonia and Achaia on his way to Jerusalem. He said, "Then, after I have been there I want to visit Rome also." After sending his two associates Timothy and Erastus on to Macedonia [Note: These were men who cared for various needs of his ministry], Paul remained in [the province of] Asia for a while.
For Paul had decided to sail on past Ephesus so he would not have to spend any time in [the province of] Asia, because he was hurrying to get to Jerusalem in time for the Day of Pentecost, if at all possible.
"And now, look, I am going to Jerusalem, impelled by the Holy Spirit, not knowing what will happen to me [when I get] there,
"Now after several years I came [to Jerusalem] to bring relief for the poor people of my nation and to present my offerings.
[This letter is from] Paul, a slave of Jesus Christ, [who was] called to be an apostle, [and] set apart for [preaching] the Gospel of God. God had promised this good news a long time ago through His prophets [and had it written] in the holy Scriptures [i.e., the Old Testament]. read more. It was about His Son, Jesus Christ our Lord, who was born as a physical descendant of King David. He was appointed to be the Son of God with power through the Spirit of holiness [Note: This could refer to the Holy Spirit] when He was raised from the dead. It was through Jesus, and for His name's sake, that we [i.e., I] received God's favor to become an apostle, in order to bring about obedience based on faith from among people of all nations.
It was through Jesus, and for His name's sake, that we [i.e., I] received God's favor to become an apostle, in order to bring about obedience based on faith from among people of all nations. (OMITTED TEXT) read more. All of you there in Rome [i.e., the church there] are also among such obedient believers. You are called Jesus Christ's [people], loved by God and called to be His holy people. May you have unearned favor and peace from God our Father and the Lord Jesus Christ.
All of you there in Rome [i.e., the church there] are also among such obedient believers. You are called Jesus Christ's [people], loved by God and called to be His holy people. May you have unearned favor and peace from God our Father and the Lord Jesus Christ. First of all, I want to thank my God through Jesus Christ for all of you, because your faith is being told about throughout the whole world. read more. For God, whom I serve wholeheartedly in [preaching] the Gospel of His Son, is my witness [to the truth] of how continually I mention you in my prayers.
For God, whom I serve wholeheartedly in [preaching] the Gospel of His Son, is my witness [to the truth] of how continually I mention you in my prayers. I am always requesting that somehow, by God's will, I may now eventually be able to visit you.
I am always requesting that somehow, by God's will, I may now eventually be able to visit you. For I long to see you so that I can provide you with some spiritual gift [See I Cor. 12:1-11], for the purpose of strengthening you [in the faith].
For I long to see you so that I can provide you with some spiritual gift [See I Cor. 12:1-11], for the purpose of strengthening you [in the faith].
For I long to see you so that I can provide you with some spiritual gift [See I Cor. 12:1-11], for the purpose of strengthening you [in the faith]. What I mean is, that you and I may be mutually encouraged by each other's faith.
What I mean is, that you and I may be mutually encouraged by each other's faith. And I want you to be aware, brothers, of how frequently I [had] planned to visit you (but was prevented from doing so until now). I wanted to come in order to bear some fruit [i.e., make additional converts] among you, just as I have done among the other Gentiles [i.e., unconverted people].
And I want you to be aware, brothers, of how frequently I [had] planned to visit you (but was prevented from doing so until now). I wanted to come in order to bear some fruit [i.e., make additional converts] among you, just as I have done among the other Gentiles [i.e., unconverted people].
And I want you to be aware, brothers, of how frequently I [had] planned to visit you (but was prevented from doing so until now). I wanted to come in order to bear some fruit [i.e., make additional converts] among you, just as I have done among the other Gentiles [i.e., unconverted people].
And I want you to be aware, brothers, of how frequently I [had] planned to visit you (but was prevented from doing so until now). I wanted to come in order to bear some fruit [i.e., make additional converts] among you, just as I have done among the other Gentiles [i.e., unconverted people]. I have a debt to pay [i.e., an obligation to preach] to Greeks and heathens; to the educated and to the ignorant. read more. So, to the best of my ability, I am eager to preach the Gospel to all of you in Rome also.
So, to the best of my ability, I am eager to preach the Gospel to all of you in Rome also. I am not ashamed of the good news [i.e., the Gospel], because it is God's power for [bringing] salvation to every person who believes [in Jesus]; first to Jews and then to Greeks [i.e., unconverted Gentiles]. read more. For the Gospel reveals how a person can be made right with God. It is through faith [in Jesus], from beginning to end, just as it is written [Hab. 2:4], "The righteous person will [obtain] life by [his] faith [in God]."
For since the creation of the world, God's invisible qualities of eternal power and divine nature have been clearly seen, [capable of] being perceived through the things that He has made. So, these people have no excuse [i.e., for not believing in Him].
For since the creation of the world, God's invisible qualities of eternal power and divine nature have been clearly seen, [capable of] being perceived through the things that He has made. So, these people have no excuse [i.e., for not believing in Him]. Now they knew who God was, but they did not honor Him as God or thank Him [for their blessings]. Instead they engaged in their useless speculations and their foolish minds were filled with [spiritual] darkness. read more. They claimed to be wise, but became fools, and exchanged the honor belonging to the immortal God for the statues of mortal men, and birds, and animals and reptiles. So, God allowed [or, abandoned] them to have the impure desires of their hearts, and to [practice] degrading behavior with their bodies among themselves.
So, God allowed [or, abandoned] them to have the impure desires of their hearts, and to [practice] degrading behavior with their bodies among themselves. For they exchanged God's truth for the [devil's] lie, and worshiped and served what was created instead of the Creator, who is to be praised forever. May it be so. read more. For this reason God allowed [or, abandoned] them to [practice] degrading passions; for their women exchanged the natural function [i.e., of sex] for what is against nature [i.e., lesbianism].
They are full of all kinds of wickedness, evil, greed, and maliciousness. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, hateful toward God, arrogant, proud and boastful. They think up evil things to do; they disobey their parents; read more. they do not have any sense; they do not keep their promises; they fail to show natural affection; and they are merciless. These people know that God's decrees require that those who practice such things deserve to die [i.e., either spiritual or temporal punishment], yet they not only do the same things [themselves], but even approve of other people who practice them.
Or, do you despise the abundance of God's kindness and tolerance and patience [toward you], not realizing that His kindness is intended to cause you to repent? [i.e., to change your hearts and lives].
He will repay every person for what he has done. [See Psa. 62:12].
But the [true] Jew is the person who is one on the inside, and [his] circumcision is a heart condition, [produced] by the Holy Spirit and not by the written law of Moses. [Note: Some translate "Spirit" here as "spirit" and make it simply an amplification of "heart"]. This person receives his praise from God and not [merely] from people.
What advantage then does the Jew have [i.e., over the Gentile]? Or what value is there in circumcision? Much in every way! First of all, the Jews were entrusted with the messages of God [i.e., their prophets received divine revelations]. read more. But what if some [of the Jews] were unfaithful? Does their lack of faith nullify the faithfulness of God? Certainly not! But let God be truthful, [even if] everyone [else] is a liar. For it is written [Psa. 51:4], "[God], you should be proven right when you speak, and win [your case] when put on trial." Now if our wrongdoing serves to emphasize more clearly that God does what is right, what should we say about that? Is God being unjust for sending [His] wrath [on the world]? (I am raising a human objection). Certainly not, for then how could He judge the world? But if my "lie" [i.e., as you Jews call it] would result in God's truthfulness [about you Jews] increasing the honor He receives, why am I also still judged to be a sinner [by you]? And why should we not say, "Let us do what is wrong so something good will come from it," as some people slanderously claim that we are saying? These people deserve to be condemned. What then? Are we [Jews] any better off [than those Gentiles]? No, not at all, for we have already charged that both Jews and Greeks [i.e., Gentiles] alike are under [the power of] sin, as it is written [Psa. 14:1ff; 53:1ff], "No one [always] does what is right; not even one person. No one understands [everything]. No one looks to God [all the time]. Everyone has turned away [from God]. All of them have become worthless. No one is [always] kind; no, not even one person." [Psa. 5:9 says], "Their throats are like open graves [i.e., they are foul-mouthed]. They have spoken deceitfully." [Psa. 90:3 says], "There is snake venom under their lips [i.e., their words are deadly]." [Psa. 10:7 says], "Their speech is full of cursing and bitterness." [Isa. 59:7ff says], "Their feet [take them where they] are quick to commit murder. Their pathways are strewn with ruin and misery [i.e., caused by them]. They have not known [how to walk on] a peaceful pathway." [Psa. 36:1 says], "They do not view God with reverence." Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles]. This is because no human being can be considered right with God by [obeying] the requirements of a law. [Note: It is difficult to determine the exact sense in which "law" is used in these verses. It may be law generally, or the law of Moses specifically. See Bruce, pages 52-58]. For the knowledge of what sin is comes from the law of Moses. But now [i.e., under the Gospel age], a way of being considered right with God apart from [any] law has been made known. [The writings of] the law [i.e., the Pentateuch] and the prophets bear witness to this. Being considered right with God is [obtained] through faith in Jesus Christ by every person who believes [in Him], for there is no favoritism [with God], for everyone has sinned and falls short of God's glory [i.e., His approval, or His perfect character]. But people are made right with Him as a free gift by His unearned favor, through being bought back [from Satan] by Christ Jesus. God presented Jesus as the atoning sacrifice [for our sins] through [our] faith in His blood [i.e., His death on the cross]. This was in order to demonstrate His justice when, by using forbearance, He passed over people's sins in previous generations. [In doing this] God [also] demonstrated His justice [to people] of this present time, that He Himself is just and the One who makes the people right with Him who have faith in Jesus. Where then is the [basis for] boasting [i.e., over being right with God]? There is not any. Is it by [obedience to] a law? Is it by doing certain deeds? Not at all, but by a law of faith. For we conclude that a person is made right with God by faith [in Christ], apart from [obedience to] the requirements of a law [or, the law of Moses, See verse 20]. Or is God the God of the Jews only? Is He not the God of the Gentiles also? Yes, [indeed], of the Gentiles also, since there is [only] one God, who makes the circumcised ones [i.e., the Jews] right with Him by faith [in Christ] and the uncircumcised ones [i.e., the Gentiles] through faith [in Christ]. Do we then [intend to] destroy law [observance] because faith [in Christ is now required]? Certainly not! But [instead], we uphold [the validity of] law.
[But] when was he given credit [i.e., for being righteous]? Was it after he was circumcised, or before? It was before he was circumcised, not afterward. He received the sign of circumcision as a seal [confirming] that he had been [considered] righteous because of the faith he had before being circumcised. Thus, he became the [spiritual] father of all people who believe [in God], even though they have not been circumcised, so that they could be considered righteous [by their faith].
So, since we are made right with God by [our] faith, we have peace with Him through our Lord Jesus Christ. Through Jesus we have also gained access by [our] faith to this unearned favor [of God]. We stand firm in it, and are glad that we have the hope of being honored by God. read more. And not only this, but we also rejoice in our troubles, knowing that [experiencing] troubles produces endurance; and endurance [produces God's] approval; and [His] approval [produces] hope. And [having such] hope keeps us from being disappointed, because God's love [for us] has been poured out in our hearts by the Holy Spirit, who was given to us [by God]. For while we were still helpless, at [just] the proper time, Christ died for ungodly people. Someone would not likely die to rescue a righteous person, though possibly someone would dare to die in order to rescue a good person. But God demonstrates His own love for us by sending Christ to die for us while we were still sinners. Since we are now made right with God by the blood of Christ [i.e., by His dying on the cross], how much more certain it is that we will be saved from God's wrath [in the future] by Him! For if while we were [God's] enemies, we were restored to fellowship with Him through the death of His Son, now that we have been restored, how much more [certainly] will we be saved [from condemnation] by His life! And not only is this true, but we also rejoice in God, through our Lord Jesus Christ, through whom we have been restored to fellowship with God. Therefore, just as sin came into the world through [the action of] one man [i.e., Adam] and [physical] death through that sin, so [physical] death has spread to all people, because all people have sinned. [Note: This difficult passage (verses 12-21) seems to be saying that the entire human race must experience physical death because of Adam's sin (I Cor. 5:22), which is somehow considered to be everyone's sin. See Murray, pp. 180-187, for a thorough discussion]. For even before the law of Moses, sin was [being committed] in the world. But man is not responsible for [his] sin when there is no law.
For even before the law of Moses, sin was [being committed] in the world. But man is not responsible for [his] sin when there is no law. Yet [physical] death ruled [over mankind] from the time of Adam to Moses, even over those people who had not sinned the way Adam did. [Now] Adam prefigured the coming of Jesus.
Yet [physical] death ruled [over mankind] from the time of Adam to Moses, even over those people who had not sinned the way Adam did. [Now] Adam prefigured the coming of Jesus. But the free gift [of salvation through Christ] is not [exactly] like the sin [of Adam]. For if many people died [physically] because of the sin of the one man [i.e., Adam], how much more did God's favor abound by [providing] His gracious gift [of salvation] to many people because of the one man, Jesus Christ. read more. And the gift [of salvation] is not like [the effect of] one man's sin [i.e., Adam's], for [God's] judgment of condemnation came [upon mankind] through one man [i.e., Adam], but the free gift [of salvation] came as the result of [the] many sins [of mankind] and [it] made people right with God. For if [physical] death ruled [over mankind] because of the sin of the one man [i.e., Adam], how much more will those who receive the abundance of God's unearned favor, and the gift of being right with Him, rule in [never ending] life through the one man, Jesus Christ. So then, just as [God's] judgment came, condemning all people [to physical death] because of one sin [i.e., Adam's]; even so the free gift of being made right with God and [resulting in] life may be received by all people because of one man's [i.e., Christ's] act of righteousness. [Note: This "life" may refer to spiritual life now, or to being made alive in the resurrection, which would reverse the curse of physical death caused by Adam's sin]. For just as many people [i.e., all mankind] were considered [by God] to be sinners [and thus to suffer physical death] through the disobedience of the one man [i.e., Adam]; even so, many people [i.e., all believing mankind] will be considered right with God [and thus live again] through the obedience of the one man [i.e., Christ]. Now the law of Moses was introduced [into the world] in order to cause sin to increase [i.e., it defined many things to be wrong that were previously not regarded as sin]. But with the increase of sin, God's unearned favor increased all the more. This was so that just as sin ruled [over mankind], causing [physical] death, even so God's unearned favor would rule [over mankind], providing [them with] righteousness, and leading to never ending life through Jesus Christ our Lord.
But if the Spirit of God, who raised up Jesus from the dead, lives in your hearts, [then] that One [i.e., God] who raised up Christ Jesus from the dead, will restore life to your mortal bodies also, through [the power of] God's Spirit who lives in your hearts.
For I consider that our present sufferings do not deserve to be compared with the glory that will be revealed to us [i.e., in the future life]. For [all] creation [Note: "Creation" here refers to the material heavens and earth, and is personified through verse 23] is eagerly waiting for the children of God to be revealed [i.e., in their glorious state]. read more. But God subjected the created world to aimless frustration [i.e., after the fall. See Gen. 3:17-18] --- it did not happen by its own choice. Yet there was hope that the created world itself would be freed from its slavery to corrupting influences [i.e., produced by the fall] and receive the glorious freedom which belongs to God's children. For we know that the entire created world moans in painful anguish [i.e., as a woman in childbirth] until this present moment.
For I could wish that I, personally, were cut off from Christ [and lost] for the sake of my brothers, who are my physical relatives, the Israelites. These people are God's adopted children; they have [experienced] His glorious presence; they have [received] His Agreements; they have been given the law of Moses; they possess the [Temple] service and the promises [of God].
Brothers, my heart's desire and [fervent] request to God is for the salvation of my fellow-Jews. [See 9:3-4].
For there is no distinction [with God] between Jews and Greeks [i.e., Gentiles], for all have the same Lord, who is generous to all who appeal to Him [for help].
Now I am talking to you Gentiles, [and] since I am an apostle to the Gentiles, I will make the most of my ministry [to you],
And these Jews also will be grafted [back] in [to the olive tree] if they do not continue in their lack of faith [in Christ], because God is able to graft them back in again.
For I want you to know this secret, brothers, so you will not become conceited: Part of the Israelites have become [spiritually] insensitive [to God], [and will remain that way] until the fullness of the Gentiles occurs. [Note: As with verse 12, concerning the Jews, "fullness" here may mean either a large or the complete number of Gentiles who will be saved].
For you Gentiles were disobedient to God in the past, but now you have obtained [God's] mercy by means of the disobedience of the Jews.
So, I urge you, brothers, because God is so merciful [to us], to offer your bodies as a living sacrifice, [fully] dedicated and very pleasing to God. For this is a reasonable [or spiritual] way for you to worship [or serve] Him.
[So], do not be conquered by evil, but [instead] conquer evil by doing good.
Every person must be submissive to the ruling authorities, for all authorities come from God. And the existence of authorities has been established by God.
[So], pay everyone what you owe them; pay taxes to the tax collector; pay revenue to the revenue collector; show respect to the one deserving it; give honor to the one deserving it. Do not owe anything to anyone, except to love one another. For the person who loves others has fulfilled [the requirements of] the law.
But why do you [who eat only certain foods] condemn your brother [who feels he can eat anything]? Or, indeed, why do you [i.e., who feels he can eat anything] look down on your brother [i.e., who eats only certain foods]? For all of us will have to stand before the judgment bar of God. For it is written [Isa. 45:23], "As surely as I am the living God, says the Lord, everyone's knee will bow before me, and everyone's mouth will confess to [or, praise] God." read more. So then, every one of us [i.e., including Christians] will have to give an account of himself to God.
And I, myself, am convinced about you, my brothers, that you yourselves are full of goodness, and have been filled with all kinds of knowledge and are capable of counseling one another. But I have written to you quite boldly in some places to remind you [of certain things], because of the favor shown to me by God, read more. in appointing me to be a minister of Christ Jesus to the Gentiles. I am serving like a priest in preaching God's good news, so that the Gentiles might be like an acceptable sacrifice [to God], dedicated by the Holy Spirit. Therefore, as I have fellowship with Christ Jesus, I am proud of my service to God. For I will not dare to speak about anything, except what Christ has done through me in bringing about the obedience of the Gentiles. He accomplished this by my message and my deeds, in the power demonstrated by [miraculous] signs and wonders, [produced] by the power of the Holy Spirit. So, I have completed preaching the good news about Christ from Jerusalem, all the way around [the area] to Illyricum [Note: This country was located northwest of Greece and in present-day Croatia]. Now it has been my ambition to preach the good news at places where Christ's name has never been heard, so that I would not be building on someone else's foundation.
Now it has been my ambition to preach the good news at places where Christ's name has never been heard, so that I would not be building on someone else's foundation. But, as it is written [Isa. 52:15], "Those people who had not been told about Him will see [the truth], and those who have not heard [the message] will understand [it]." [Note: Paul here applies a Messianic prediction to his ambition of doing pioneer evangelism]. read more. This is why I have been so often hindered from coming to you.
This is why I have been so often hindered from coming to you. But now, since I do not have any more [new] places [to preach] in this area, and have been wanting to visit you for many years,
But now, since I do not have any more [new] places [to preach] in this area, and have been wanting to visit you for many years,
But now, since I do not have any more [new] places [to preach] in this area, and have been wanting to visit you for many years, I am hoping to see you when I travel to Spain. And I also hope to receive help from you in getting there [i.e., to Spain], after enjoying a brief visit with you.
I am hoping to see you when I travel to Spain. And I also hope to receive help from you in getting there [i.e., to Spain], after enjoying a brief visit with you.
I am hoping to see you when I travel to Spain. And I also hope to receive help from you in getting there [i.e., to Spain], after enjoying a brief visit with you. But for now, I am on my way to Jerusalem to minister to [the needs of] God's holy people there.
But for now, I am on my way to Jerusalem to minister to [the needs of] God's holy people there.
But for now, I am on my way to Jerusalem to minister to [the needs of] God's holy people there.
But for now, I am on my way to Jerusalem to minister to [the needs of] God's holy people there. For [the Christians in] Macedonia and Achaia [Note: These were provinces in Greece] thought it was a good idea to take up an offering for the poor saints at Jerusalem.
For [the Christians in] Macedonia and Achaia [Note: These were provinces in Greece] thought it was a good idea to take up an offering for the poor saints at Jerusalem.
For [the Christians in] Macedonia and Achaia [Note: These were provinces in Greece] thought it was a good idea to take up an offering for the poor saints at Jerusalem. For they thought it was a good idea, and [besides] they were indebted to those Jewish Christians. For if the Gentiles [have] shared in the spiritual blessings of the Jews, [then] they owe it to those Jews to help meet their material needs.
For they thought it was a good idea, and [besides] they were indebted to those Jewish Christians. For if the Gentiles [have] shared in the spiritual blessings of the Jews, [then] they owe it to those Jews to help meet their material needs.
For they thought it was a good idea, and [besides] they were indebted to those Jewish Christians. For if the Gentiles [have] shared in the spiritual blessings of the Jews, [then] they owe it to those Jews to help meet their material needs. So, when I have completed this task, and have guaranteed [the safe delivery of] this offering to them, I will visit you on my way to Spain.
So, when I have completed this task, and have guaranteed [the safe delivery of] this offering to them, I will visit you on my way to Spain. And I know that when I arrive there [in Rome], I will be coming with an abundance of Christ's blessings [to give to you. See 1:11-12].
And I know that when I arrive there [in Rome], I will be coming with an abundance of Christ's blessings [to give to you. See 1:11-12]. Now I urge you, brothers, through our Lord Jesus Christ [See 12:1], and through the Holy Spirit's love [in us], that you people join me in fervently praying to God for me read more. to be rescued from those who are disobedient in Judea [i.e., unbelieving Jews]. And [pray] that my service for Jerusalem [i.e., the offering for poor people. See verses 25-26] will be acceptable to God's people there. And pray that I will [be able to] come to you joyfully, if it is God's will, and have a refreshing visit with you. Now may the God of peace be with all of you. May it be so.
I recommend to you our sister Phoebe, who is a servant of the church at Cenchrea. [Note: This was a seaport town about seven miles east of Corinth].
I recommend to you our sister Phoebe, who is a servant of the church at Cenchrea. [Note: This was a seaport town about seven miles east of Corinth]. Welcome her [as someone to fellowship] in the Lord, in a way that God's people should. And you people should help her in whatever way she needs you, for she herself has helped many people, including me.
Welcome her [as someone to fellowship] in the Lord, in a way that God's people should. And you people should help her in whatever way she needs you, for she herself has helped many people, including me.
I am Tertius, who is writing this letter [for Paul], and I send you my greetings in [the fellowship of] the Lord. Gaius, who is hosting me [i.e., Paul] and the whole church [here], sends you his greetings. [Note: This was probably the Gaius who lived in Corinth (I Cor. 1:14) and was apparently both wealthy and generous]. Erastus, the city treasurer [of Corinth] sends his greetings to you, along with our brother Quartus. {{Some manuscripts contain verse 24), which repeats the benediction of verse 20}}
Now may there be glory for ever, through Jesus Christ, to the only wise God, who is able to make you stand firm [in the faith], according to the good news and proclamation of Jesus Christ. This message is the secret which was [eventually] revealed, after having been kept quiet about for long ages. It is now being made known through the writings of the prophets, as commanded by the eternal God, to [people of] all the nations, in order to bring about their obedience to the faith read more. [i.e., so they will believe and obey the truth]. May it be so.
[i.e., so they will believe and obey the truth]. May it be so.
Now consider how you were when you were called, brothers. Not many of you were wise by human standards; not many were influential; not many were from prominent families.
"Everything is permissible for me [to do];" but not everything is profitable. [Note: The words in quote marks in this and the following verse are thought to have been commonly held views of that day, to which Paul gives an inspired reply]. "Everything is permissible for me [to do];" but I will not be ruled by anything.
I now want to reply to the matter of idolatrous sacrifices [which you wrote to me about]. We know that we all possess knowledge. [Note: This may be a statement posed to Paul by the Corinthians, who seemed quite preoccupied with "knowledge"]. Knowledge [only] makes people arrogant, while love builds them up [spiritually].
On the contrary, they saw that I had [already] been entrusted [by God] with the Gospel for the uncircumcised ones [i.e., for Gentiles], just as Peter [had been entrusted by God] with the Gospel for the circumcised ones [i.e., for Jews]. For God assigned Peter to be an apostle to the circumcised ones [i.e., Jews], and me to be an apostle to the Gentiles. read more. Also, when they perceived that this [special] favor [of preaching to Gentiles] was granted to me, James, Cephas [i.e., Peter] and John, the highly regarded pillars [i.e., leaders of the church] extended to me and Barnabas their right hands [signifying an agreement] to share [in the preaching of the Gospel], with us going to the Gentiles and they going to the circumcised ones [i.e., Jews].
The only thing I would like to learn from you is this: Did you receive the Holy Spirit [into your lives] by [meeting the requirements of] the law of Moses or by hearing [and obeying the message] of faith [in Christ]? Are you so foolish [as to believe that after] having begun [your Christian lives] through [the power of] the Holy Spirit, you can [now] become complete by [living according to your human strength]?
[This letter is from] Paul, an apostle of Christ Jesus, according to God's will, [and is being sent] to the saints [i.e., God's holy people] at Ephesus [Note: This was a major city in the western province of Asia Minor, and now a part of Turkey. The words "at Ephesus" are omitted in some manuscripts, suggesting it was a circular letter], and the faithful ones in [fellowship with] Christ Jesus [everywhere else ?].
All the saints [here with me] send you their greetings, especially those belonging to [Emperor] Caesar's household.
Erastus stayed on at Corinth, but I left Trophimus sick at Miletus.
And consider [that] the patience of the Lord means [further opportunities for] salvation, [just] as our dearly loved brother Paul also wrote to you, using the wisdom given to him by God. He spoke about these things in all of his letters, which contain some parts that are difficult to understand. [Because of this], ignorant and unstable people twist [his writings], just as they also do to the other Scriptures, to their own destruction.