Reference: Romans, Epistle to The
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(3.) This epistle was probably written at Corinth. Phoebe (Ro 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (Ro 16:23; 1Co 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2Ti 4:20).
(4.) The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to "go unto Jerusalem to minister unto the saints", i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Ro 15:25; comp. Ac 19:21; 20:2-3,16; 1Co 16:1-4), early in A.D. 58.
(5.) It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Ac 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Ro 16:14-15).
(6.) The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a "word in season." Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.
(7.) After the introduction (1:1-15), the apostle presents in it divers aspects and relations the doctrine of justification by faith (1:16-11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (12:1-15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (RO 15:14-ch. 16).
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Phrygia and Pamphylia, in Egypt and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
After these things were ended, Paul purposed by the Spirit to go to Jerusalem, after he had passed through Macedonia and Achaia, saying, After I have been there, it behooves me to see Rome also.
And when he had gone over those parts and had exhorted them with much word, he came into Greece and there abode three months. And when the Jews laid in wait for him, as he was about to sail into Syria, he took counsel to return through Macedonia.
For Paul had determined to sail by Ephesus, not to detain himself in Asia, for he hasted to keep the day of Pentecost, if it were possible for him, in Jerusalem.
But now I go unto Jerusalem to minister unto the saints.
I commend unto you Phebe our sister, who is a servant of the congregation which is at Cenchrea,
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
Gaius my host, and of the whole congregation , salutes you. Erastus, the chamberlain of the city, salutes you, and Quartus, a brother.
in whom we have redemption through his blood, even the remission of sins,
Erastus remained at Corinth, but Trophimus I have left at Miletum sick.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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Judge not, that ye be not judged.
And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel, who also said, Ye men of Galilee, what do ye stand gazing at up into heaven? This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
Then it pleased the apostles and elders, with the whole congregation , to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas and Silas, principal men among the brethren;
So when they were dismissed, they came to Antioch; and when they had gathered the multitude together, they delivered the epistle,
she followed Paul and us and cried out, saying, These men are the slaves of the most high God, who announce unto us the way of deliverance. And she did this 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. And he came out the same hour. read more. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas and drew them into the marketplace unto the rulers and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city
And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely,
and found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla (for Claudius had commanded all Jews to depart from Rome) and came unto them.
And after he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, confirming all the disciples. And a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the scriptures, came to Ephesus. read more. This man was instructed in the way of the Lord; and being fervent in the spirit, he spoke and taught diligently the things of the Lord, teaching only in the baptism of John. And he began to speak boldly in the synagogue, but when Aquila and Priscilla had heard him, they took him unto them and expounded unto him the way of God more perfectly. And when he was disposed to pass into Achaia, the exhorted brethren wrote the disciples to receive him, who, when he was come, was very helpful through grace unto those who had believed; for he mightily convinced the Jews in public, showing by the scriptures that Jesus was the Christ.
After these things were ended, Paul purposed by the Spirit to go to Jerusalem, after he had passed through Macedonia and Achaia, saying, After I have been there, it behooves me to see Rome also.
After these things were ended, Paul purposed by the Spirit to go to Jerusalem, after he had passed through Macedonia and Achaia, saying, After I have been there, it behooves me to see Rome also.
After these things were ended, Paul purposed by the Spirit to go to Jerusalem, after he had passed through Macedonia and Achaia, saying, After I have been there, it behooves me to see Rome also.
After these things were ended, Paul purposed by the Spirit to go to Jerusalem, after he had passed through Macedonia and Achaia, saying, After I have been there, it behooves me to see Rome also. So he sent into Macedonia two of those that ministered unto him, Timothy and Erastus, but he himself stayed in Asia for a season.
So he sent into Macedonia two of those that ministered unto him, Timothy and Erastus, but he himself stayed in Asia for a season.
So he sent into Macedonia two of those that ministered unto him, Timothy and Erastus, but he himself stayed in Asia for a season. And the same time there arose no small stir about the way. read more. For a certain man named Demetrius, a silversmith who made silver shrines for Diana, brought no small gain unto the craftsmen, whom he called together with the workmen of like occupation and said, Sirs, ye know that by this gain we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are not gods which are made with hands so that not only this our craft is in danger to be set at nought, but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worship. And when they heard these sayings, they were full of wrath and cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion, and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. And when Paul would have entered in unto the people, the disciples suffered him not. And certain of the chief persons of Asia, who were his friends, sent unto him, asking him that he not present himself in the theatre. Some therefore cried one thing, and some another, for the assembly was confused; and most of them did not know why they were come together. And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand and would have made his defense unto the people. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. Then the town scribe, appeasing the people, said, Ye men of Ephesus, what man is there that does not know how the city of the Ephesians is honored of the great goddess Diana and of the image which fell down from Jupiter? Seeing then that these things cannot be gainsaid, ye ought to be quiet and to do nothing rashly. For ye have brought here these men, who are neither guilty of sacrilege, nor blasphemers of your goddess. Therefore if Demetrius and the craftsmen who are with him have a matter against any man, the law is open, and there are proconsuls; let them accuse one another. But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly. For we are in danger of being accused of sedition for this day's uproar, there being no cause by which we may give an account of this concourse.
and there abode three months. And when the Jews laid in wait for him, as he was about to sail into Syria, he took counsel to return through Macedonia.
and there abode three months. And when the Jews laid in wait for him, as he was about to sail into Syria, he took counsel to return through Macedonia.
and there abode three months. And when the Jews laid in wait for him, as he was about to sail into Syria, he took counsel to return through Macedonia. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe and Timothy; and of Asia, Tychicus and Trophimus.
Paul, slave of Jesus, the Christ, called to be an apostle, separated unto the gospel of God (which he had promised before by his prophets in the holy scriptures) read more. of his Son (who was born unto him of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the Spirit of sanctification, by the resurrection from the dead), of Jesus, the Christ, our Lord. By whom we have received the grace and the apostleship, to cause the faith to be obeyed among all the Gentiles in his name, among whom ye are also the called of Jesus Christ; to all that are in Rome, beloved of God, called to be saints; ye have grace and peace of God our Father and of the Lord Jesus, the Christ.
to all that are in Rome, beloved of God, called to be saints; ye have grace and peace of God our Father and of the Lord Jesus, the Christ. First, I thank my God through Jesus, the Christ, regarding you all, that your faith is preached in all the world. read more. For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I always remember you in my prayers, making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you that I may impart with you some spiritual gift to confirm you, that is, that I may be comforted together with you by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that many times I purposed to come unto you (but up until now I have been unable) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks and to the Barbarians; both to the wise and to the unwise. So, as much as in me is, I am ready to announce the gospel to you that are at Rome also.
So, as much as in me is, I am ready to announce the gospel to you that are at Rome also. For I am not ashamed of the gospel of the Christ; for it is the power of God to give saving health to every one that believes: to the Jew first and also to the Greek. read more. For in him is the righteousness of God 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 injustice of men, who hold back the truth with injustice; because that which is known of God is manifest to them; for God has showed it unto them. For the invisible things of him, his eternal power and divinity, are clearly understood by the creation of the world and by the things that are made so that there is no excuse; because having known God, they did not glorify him as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools and exchanged the glory of the incorruptible God for the likeness of an image of corruptible man and of birds and of fourfooted beasts and of serpents. Therefore God also gave them over to the lusts of their own hearts for uncleanness, to contaminate their own bodies between themselves, who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for all ages. Amen. For this cause God gave them up unto shameful affections, for even their women changed the natural use into that which is against nature; and likewise also the males, leaving the natural use of the females, burned in their lust one toward another, males with males committing nefarious works and receiving in themselves the recompense that proceeded from their error. And even as they did not like to retain God in their knowledge, God gave them over to a perverse understanding, to do those things which are not convenient, being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, without mercy. Who having understood the righteousness of God, they did not understand that those who do such things are worthy of death, not only those that do the same, but even those who encourage those that do them.
Therefore, thou art inexcusable, O man, whosoever thou art that judgest; for in that which thou dost judge another, thou dost condemn thyself; for thou that judgest others doest the same things. For we are sure that the judgment of God is according to the truth against those who do such things. read more. And dost thou think this, O man, that judgest those who do such things and doest the same, that thou shalt escape the judgment of God? Or dost thou despise the riches of his goodness and forbearance and longsuffering, ignoring that the goodness of God leads thee to repentance? But after thy hardness and impenitent heart treasures up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God, who will render to everyone according to his deeds: to those who persevered in well doing, glory and honour and incorruption, to those who seek eternal life; but unto those that are contentious and do not obey the truth, but are persuaded by unrighteousness, indignation and wrath. Tribulation and anguish shall be upon every human soul that does evil, the Jew first and also the Greek; but glory, honour, and peace to everyone that works good, to the Jew first and also to the Greek. For there is no respect of persons with God. For as many as have sinned without law shall also perish without law, and as many as have sinned in 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 do not have the law, do by nature that which is of the law, these, not having the law, are a law unto themselves; which show the work of the law written in their hearts, their conscience also bearing witness, accusing and also excusing their reasonings one with another) in the day when God shall judge that which men have covered up, according to my gospel by Jesus, the Christ. Behold, thou doth call thyself a Jew and art supported by the law and doth glory in God and dost know his will and approve the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of those who are in darkness, an instructor of the ignorant, a teacher of children, who hast the form of knowledge and of the truth in the law. Thou, therefore, 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 dost abhor idols, dost thou commit sacrilege? Thou that makest thy boast of the law, with rebellion to the law doth thou dishonour God?
What advantage then has the Jew? or what profit is there of circumcision? Much in every way: first, certainly, that the oracles of God have been entrusted unto them. read more. For what if some of them did not believe? Shall their unbelief have made the truth of God without effect? No, in no wise: for God is true, and every man a liar; as it is written, That thou might be justified in thy words and might overcome when thou dost judge. And if our iniquity commends the righteousness of God, what shall we say? Shall for this reason God be unjust who sends punishment? (I speak as a man.) No, in no wise: for then how shall God judge the world? For if the truth of God has more abounded through my lie unto his glory, why even so am I also judged as a sinner? And why not say (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? The condemnation of whom is just. What then? Are we better than they? No, in no wise; for we have before proved both Jews and Gentiles that they are all under sin; as it is written, There is no one righteous, no, not one; there is no one that understands; there is no one that seeks after God. They are all gone out of the way; they are together become unprofitable; there is no one that does good, 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; there is no fear of God before their eyes. Now we know that all that the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may submit themselves unto God. For by the deeds of the law, no flesh shall be justified in his sight; for by the law is the knowledge of sin. But now, without the law, the righteousness of God has been manifested, being witnessed by the law and the prophets: the righteousness, that is, of God by the faith of Jesus, the Christ, for all and upon all those that believe in him, for there is no difference; for all have sinned and are made destitute of the glory of God, being justified freely by his grace through the redemption that is in Jesus, the Christ, whom God purposed for reconciliation through faith in his blood for the manifestation of his righteousness, for the remission of sins that are past, by the patience of God, manifesting in this time his righteousness that he only be the just one and the justifier of him that is of the faith of Jesus. Where is boasting then? 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 deeds of the law. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, seeing it is one God who shall justify the circumcision by faith and the uncircumcision by faith. Do we then make void the law through faith? No, in no wise; to the contrary, we establish the law.
who was delivered for our offenses and was raised again for our justification.
Know ye not, brethren (for I speak to those that know the law), that the law has dominion over a man only as long as he lives? For the woman who is subject to a husband is obligated to the law so long as the husband lives; but if the husband dies, she is free from the law of the husband. read more. So then if, while her husband lives, she belongs to another man, she shall be called an adulteress; but if her husband dies, she is free from that law so that she is no adulteress if she belongs to another man. Likewise ye also, my brethren, are become dead to the law in the body of the Christ that ye should belong to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For while we were in the flesh, the affections of the sins which were by the law worked in our members to bring forth fruit unto death. But now we are free from the law of death in which we were held, that we might serve in newness of Spirit, and not in the oldness of the letter. What shall we say then? Is the law sin? No, in no wise. But, I did not know sin except by the law; for neither would I have known lust if the law did not say, Thou shalt not covet. Then sin, when there was occasion by the commandment, wrought in me all manner of lust. For without the law sin was as if it were dormant. So that without the law I lived for some time; but when the commandment came, sin revived, and I died. And I found that the same commandment, which was unto life, was mortal unto me. For sin, having had occasion, deceived me by the commandment and by it killed me. So the law is truly holy, and the commandment holy and just and good. Was then that which is good made death unto me? No, in no wise. But sin, to show itself sin by that which is good, worked death in me, making sin exceedingly sinful by the commandment. For we now know that the law is spiritual, but I am carnal, sold unto subjection by sin. For that which I do, I do not understand, and not even the good that I desire is what I do; but what I hate, that is what I do. If then I do that which I do not desire, I approve that the law is good. So that it is no longer I that do it, but sin that dwells in me. And I know that in me (that is, in my flesh) dwells no good thing; for I have the desire, but I am not able to perform that which is good. For I do not do the good that I desire; but the evil which I do not desire, that I do. And if I do that which I do not desire, I am not working, but sin that dwells in me. So that, desiring to do good, I find this law: evil is natural unto me. For I delight with the law of God with the inward man, but I see another law in my members which rebels against the law of my mind, bringing captive unto the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? The grace of God, by Jesus, the Christ, our Lord. So then with the mind I myself serve the law of God, but with the flesh the law of sin.
So that now, there is no condemnation to those who are in Christ, Jesus, who walk not according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ, Jesus, has made me free from the law of sin and death. read more. For that which was impossible to the law, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not according to the flesh, but according to the Spirit. For those that are according to the flesh know the things that are of the flesh; but those that are according to the Spirit, the things that are of the Spirit. For the prudence of the flesh is death, but the prudence of the Spirit, life and peace, because the prudence of the flesh is enmity against God; for it does not subject itself to the law of God, neither indeed can it. So then, those that are carnal cannot please God. But ye are not in the flesh, but in the Spirit, because the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, that person is not of him. But if Christ is in you, the body is truly 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 dwells in you, he that raised up the Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you. Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh.
Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh. For if ye live according to the flesh, ye shall die; but if through the Spirit ye mortify the deeds of the body, ye shall live. read more. For all that are led by the Spirit of God, the same are sons of God. For ye have not received the spirit of slavery to be in fear again, but ye have received the Spirit of adoption of sons, whereby we cry, Abba, Father. For the same Spirit bears witness unto our spirit that we are sons of God, and if sons, also heirs certainly of God and joint-heirs with Christ, if so be that we suffer with him that we may be also glorified together with him. For I know with certainty that the sufferings of this present time are not worthy to be compared with the coming glory which shall be manifested in us. For the earnest hope of the creatures waits for the manifestation of the sons of God. For the creatures were subjected to vanity, not willingly, but by reason of him who has subjected them, with the hope that the same creatures shall be delivered from the slavery of corruption into the glorious liberty of the sons of God. For we now know that all the creatures groan together and travail in pain together until now. And not only they, but ourselves also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, that is to say, the redemption of our body. For in hope we are saved, but hope that is seen is not hope; for what a man sees, he does not wait for. But if we wait for that which we do not see, with patience we wait for it. And likewise also the Spirit helps our weakness; for we know not how to pray as we ought, but the Spirit itself makes entreaty for us with groanings which cannot be uttered. But he that searches the hearts knows what is the desire of the Spirit, that according to the will of God, he makes entreaty for the saints. And we now know that unto those who love God, all things help them unto good, to those who according to the purpose are called to be saints. For unto those whom he knew beforehand, he also marked out beforehand the way that they might be conformed to the image of his Son, that he might be the firstborn among many brethren. And unto those whom he did mark out beforehand the way, to these he also called; and to whom he called, these he also justified; and to whom he justified, these he also glorified. What shall we then say to these things? If God is for us, who shall be against us?
What shall we then say to these things? If God is for us, who shall be against us? He that did not spare his own Son, but delivered him up for us all, how shall he not also give us all things with him? read more. Who shall accuse the chosen of God's? God is he that justifies them. Who is he that condemns them? Christ, Jesus, is he who died and, even more, he that also rose again, who furthermore is at the right hand of God, who also makes entreaty for us. Who shall separate us from the charity of Christ? shall tribulation 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.) Nevertheless, in all these things we are more than conquerors through him that loved us.
I say the truth in Christ, I do not lie, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual pain in my heart. read more. For I could wish that myself were anathema from Christ for my brethren, those who are my kinsmen according to the flesh, who are Israelites, to whom pertains the adoption as sons and the glory and the covenants and the giving of the law and the service of God and the promises, whose are the fathers, and of whom as concerning the flesh is the Christ, who is God over all things, blessed for all the ages. Amen. Not as though the word of God has been deficient. For not all the descendants of Israel are Israelites; neither, because they are the seed of Abraham, are all sons, but, In Isaac shall thy seed be called. That is, Those who are sons of the flesh, these are not the sons of God; but those who are sons of the promise are counted in the generation. For the word of the promise is this, At this time I will come, and Sara shall have a son. And not only this, but when Rebecca also had conceived by one, even by our father Isaac (for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand: not of works, but of him that calls), it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there injustice in God? No, in no wise. 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 wills, nor of him that runs, but of God that has mercy. For the scripture saith of Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee and that my name might be declared throughout all the earth. Therefore he has mercy on whom he will have mercy, and he hardens whom he will. Thou wilt say then unto me, Why does he become angry? For who shall resist his will? Rather, O man, who art thou to reply against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Has not the potter power over the clay, of the same lump to make one vessel unto honour and another unto dishonour?
What shall we say then? That the Gentiles, who did not follow after righteousness, have attained to righteousness, that is to say, the righteousness which is by faith,
And against Israel he says, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
And if some of the branches were broken off, and thou, being a wild olive tree, wert grafted in among them and hath been made participant of the root and of the fatness of the olive tree, do not boast against the branches. But if thou boast, know that thou dost not bear the root, but the root thee. read more. Thou wilt say then, The branches were broken off that I might be grafted in. Good; because of their unbelief they were broken off, but thou by faith art standing. Do not be highminded, but fear that if God did not forgive the natural branches, neither shall he forgive thee. Behold, therefore, the goodness and severity of God: on those who fell, severity, but toward thee, goodness if thou continue in his goodness; otherwise thou also shalt be cut off. And even them, if they do not continue in unbelief, shall be grafted in, for God is powerful enough to graft them in again. For if thou wert cut out of the olive tree which is wild by nature and wert grafted contrary to nature into the good olive tree, how much more shall these, which are the natural branches, be grafted into their own olive tree? For I would not, brethren, that ye ignore this mystery, that ye not be arrogant regarding yourselves: that blindness in part has happened in Israel, until the fullness of the Gentiles are come in. And even if all Israel were saved, as it is written: There shall come out of Sion the Deliverer, and shall take away the ungodliness from Jacob; and this shall be my covenant unto them when I shall take away their sins. So that, as concerning the gospel, I have them for enemies for your sakes; but as touching the election of God, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in time past have not obeyed God, yet have now obtained mercy through the occasion of their disobedience, likewise these also have not believed now that through the mercy shown unto you they also may obtain mercy. For God enclosed everyone in disobedience, that he might have mercy upon everyone. O the depth of the riches both of the wisdom and of the knowledge of God! How incomprehensible are his judgments and his ways past finding out! For who has understood the intent of the Lord? or who has been his counsellor? Or who has first given unto him, that it be recompensed unto him again? For of him and by him and in him are all things. To him be the glory for the ages. Amen.
Bear with the one who is sick in the faith, but not unto doubtful discernment.
And he that makes a difference is condemned if he eats, because he does not eat by faith; and whatsoever is not out of faith is sin.
And again, Isaiah says, There shall be a root of Jesse and he that shall rise to reign over the Gentiles; in him the Gentiles shall wait for salvation. And believing, the God of hope fills you with all joy and peace that ye may abound in hope by the virtue of the Holy Spirit. read more. But I am convinced regarding you, my brethren, that even without my exhortation ye are full of charity, full of all knowledge, so as to be able to admonish one another. Nevertheless I have written, brethren, in part boldly, as admonishing you by the grace that is given to me of God, being the minister of Jesus Christ, to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be well pleasing, sanctified by the Holy Spirit. Therefore I have something to boast of in Christ Jesus, with regard to God. For I will not dare to speak of any of those things which Christ has not wrought by me, unto the obedience of the Gentiles, with word and with deed, with power of signs and wonders, in virtue of the Spirit of God; so that from Jerusalem and round about unto Illyricum, I have filled the entire area with the gospel of the Christ. And in this manner I preached this gospel, not where Christ had been named previously, not to build upon a foundation belonging to another, but, as it is written, To whom he was not spoken of, they shall see, and those that have not heard shall understand. For which reason I have even been hindered many times from coming to you.
For which reason I have even been hindered many times from coming to you. But now having more place in these parts and having a great desire these many years to come unto you, read more. when I leave for Spain, I will come unto you; for I trust to see you on my journey and to be taken there by you, if first I may enjoy your company. But now I go unto Jerusalem to minister unto the saints. For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints who are in Jerusalem. It has pleased them verily, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they should also minister unto them in carnal things. So that, when I have concluded this and have delivered unto them this fruit, I will come by you unto Spain. For I know that when I come to you, I shall come in the fullness of the blessing of the gospel of the Christ. But I beseech you, brethren, by our Lord Jesus Christ, and by the charity of the Spirit, that ye help me with prayers to God for me,
But I beseech you, brethren, by our Lord Jesus Christ, and by the charity of the Spirit, that ye help me with prayers to God for me, that I may be delivered from the disobedient in Judaea and that the offering of my service to the saints in Jerusalem may be accepted,
that I may be delivered from the disobedient in Judaea and that the offering of my service to the saints in Jerusalem may be accepted, that I may come unto you with joy by the will of God and may be refreshed together with you. read more. Now the God of peace be with you all. Amen.
likewise greet the congregation in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia in Christ.
Now to him that is able to confirm you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was concealed from times eternal but now is made manifest, and by the writings of the prophets, by the commandment of God eternal, declared unto all the Gentiles, that they might hear and obey by faith, read more. to God, only wise, be glory through Jesus Christ for ever. Amen.
I thank God that I baptized none of you, but Crispus and Gaius,
Morish
This may justly be called the fundamental epistle of Christian doctrine. Its value and importance are seen in that its doctrine lays in the soul a moral foundation by the presentation of God in qualities or attributes which the state of things existing in the world appears to call in question. Thus God is justified in the eyes of the believer, and this being the case, the purposes of His love are made known to him.
In looking at all that is around us in the world, everything appears to be out of order: the presence and domination of sin, a broken law, and the corrupt and violent will in man, all call in question the righteousness of God; while the scattering of God's people Israel raises the question of His faithfulness to His promises.
Now in Christ all this finds its full and complete answer. The Son of God, by whom all were created, has Himself come in the likeness of sinful flesh, and, by offering Himself a sacrifice for sin, has completely vindicated God's righteousness, while revealing His love. At the same time the man, or order of man, that has sinned against God has been judicially removed by His death from before the eye of God, so that God can present Himself to man in grace.
The moral perfection of the offerer of necessity brought in resurrection, in which all the pleasure of God's grace in regard to man is set forth in righteousness; and Christ risen is the deliverer who is to come forth from Zion to turn away ungodliness from Jacob. Thus God's faithfulness to His covenant is established in Zion. God is proved to be faithful and righteous: we have here the first elements of the knowledge of God.
But it way be desirable to open up the epistle a little in detail. After the introduction, in which the fact may be noticed that the glad tidings are said to be concerning God's Son, a picture is given us of the moral condition of man in the world, whether heathen, philosopher, or Jew. In the heathen we see the unchecked development of sin (Rom. 1). In the philosopher the fact that light in itself does not control evil (Rom. 2); and in the Jew that law is proved to be powerless to bring about subjection to God, or to secure righteousness for man. The conclusion is that all have sinned and come short of the glory of God
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And after the uproar was ceased, Paul called the disciples and embraced them and departed to go into Macedonia. And when he had gone over those parts and had exhorted them with much word, he came into Greece read more. and there abode three months. And when the Jews laid in wait for him, as he was about to sail into Syria, he took counsel to return through Macedonia.
Smith
Romans, Epistle to the.
1. The date of this epistle is fixed at the time of the visit recorded in Acts 20:3 during the winter and spring following the apostle's long residence at Ephesus A.D. 58. On this visit he remained in Greece three months.
2. The place of writing was Corinth.
3. The occasion which prompted it,,and the circumstances attending its writing, were as follows:--St. Paul had long purposed visiting Rome, and still retained this purpose, wishing also to extend his journey to Spain. Etom. 1:9-13; 15:22-29. For the time, however, he was prevented from carrying out his design, as he was bound for Jerusalem with the alms of the Gentile Christians, and meanwhile he addressed this letter to the Romans, to supply the lack of his personal teaching. Phoebe, a deaconess of the neighboring church of Cenchreae, was on the point of starting for Rome, ch.
and probably conveyed the letter. The body of the epistle was written at the apostle's dictation by Tertius, ch.
but perhaps we may infer, from the abruptness of the final doxology, that it was added by the apostle himself.
4. The origin of the Roman church is involved in obscurity. If it had been founded by St. Peter according to a later tradition, the absence of any allusion to him both in this epistle and in the letters written by St. Paul from Rome would admit of no explanation. It is equally clear that no other apostle was like founder. The statement in the Clementines --that the first tidings of the gospel reached Rome during the lifetime of our Lord is evidently a fiction for the purposes of the romance. On the other hand, it is clear that the foundation of this church dates very far back. It may be that some of these Romans, "both Jews and proselytes," present. On the day of Pentecost
carried back the earliest tidings of the new doctrine; or the gospel may have first reached the imperial city through those who were scattered abroad to escape the persecution which followed on the death of Stephen.
At first we may suppose that the gospel had preached there in a confused and imperfect form, scarcely more than a phase of Judaism, as in the case of Apollos at Corinth,
or the disciples at Ephesus.
As time advanced and better-instructed teachers arrived the clouds would gradually clear away, fill at length the presence of the great apostle himself at Rome dispersed the mists of Judaism which still hung about the Roman church.
5. A question next arises as to the composition of the Roman church at the time when St. Paul wrote. It is more probable that St. Paul addressed a mixed church of Jews and Gentiles, the latter perhaps being the more numerous. These Gentile converts, however, were not for the most part native Romans. Strange as the: paradox appears, nothing is more certain than that the church of Rome was at this time a Greek and not a Latin church. All the literature of the early Roman church was written in the Greek tongue.
6. The heterogeneous composition of this church explains the general character of the Epistle to the Romans. In an assemblage so various we should expect to find, not the exclusive predominance of a single form of error, but the coincidence of different and opposing forms. It was: therefore the business of the Christian teacher to reconcile the opposing difficulties and to hold out a meeting-point in the gospel. This is exactly what St. Paul does in the Epistle to the Romans.
7. In describing the purport of this epistle we may start from St. Paul's own words, which, standing at the beginning of the doctrinal portion, may be taken as giving a summary of the contents. ch.
Accordingly the epistle has been described as comprising "the religious philosophy of the world's history "The atonement of Christ is the centre of religious history. The epistle, from its general character, lends itself more readily to an analysis than is often the case with St. Paul's epistles. While this epistle contains the fullest and most systematic exposition of the apostle's teaching, it is at the same time a very striking expression of his character. Nowhere do his earnest and affectionate nature and his tact and delicacy in handling unwelcome topics appear more strongly than when he is dealing with the rejection of his fellow country men the Jews. Internal evidence is so strongly in favor of the genuineness of the Epistle to the Romans that it has never been seriously questioned.
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But those that were scattered abroad went everywhere preaching the word of the gospel.
And this was done three times, and it was all drawn up again into heaven.
This man was instructed in the way of the Lord; and being fervent in the spirit, he spoke and taught diligently the things of the Lord, teaching only in the baptism of John.
And it came to pass that while Apollos was at Corinth, Paul, having passed through the upper coasts, came to Ephesus, and finding certain disciples, he said unto them, Have ye received the Holy Spirit since ye believed? And they said unto him, We have not so much as heard whether there is any Holy Spirit. read more. And he said unto them, Into what then were ye baptized? And they said, Into John's baptism.
For I am not ashamed of the gospel of the Christ; for it is the power of God to give saving health to every one that believes: to the Jew first and also to the Greek. For in him is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith.
I commend unto you Phebe our sister, who is a servant of the congregation which is at Cenchrea, that ye receive her in the Lord as a worthy saint, and that ye assist her in whatever thing in which she has need of you, for she has been a helper of many and of myself also.
I, Tertius, who wrote this epistle, salute you in the Lord.