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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and Phrygia and Pamphylia, Egypt and the parts of Libya along Cyrene, and those Roman aliens, including Jews and proselytes,
Now when these things were fulfilled, Paul decided in the spirit, after passing through Macedonia and Achaia, to go to Jerusalem, having said, After becoming there, I must also see Rome.
And having passed through those parts, and having exhorted them with many words, he came into Greece. And having spent three months there, and a conspiracy having developed against him by Jews, intending to go up into Syria, a decision developed to return through Macedonia.
For Paul determined to sail past Ephesus, so that he might not happen to lose time in Asia. For he was hastening, if it were possible, for him to become at Jerusalem the day of Pentecost.
But now I am going to Jerusalem serving the sanctified.
Now I commend to you our sister Phoebe who is a helper of the congregation at Cenchreae,
Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers with them. Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the sanctified with them.
Gaius my host, and of the whole congregation, salutes you. Erastus, the manager of the city, salutes you, and Quartus the brother.
in whom we have redemption through his blood, the forgiveness of sins,
Erastus remained at Corinth, but Trophimus I left being sick at Miletus.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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Do not criticize, that ye may not be criticized.
And while they were gazing at his going into the sky, behold, two men had also stood by them in white apparel, who also said, Men, Galileans, why stand ye gazing into the sky? This Jesus who was taken up from you into the sky will so come, in that same way as ye saw him going into the sky.
Then it was decided by the apostles and the elders, with the whole assembly, to send men chosen from them to Antioch with Paul and Barnabas, namely, Judas called Barsabbas, and Silas, leading men among the brothers,
Indeed therefore after being dismissed, they came to Antioch, and having gathered the multitude together, they delivered the letter.
This woman having followed Paul and us was crying out, saying, These men are bondmen of the Most High God, who proclaim to us the way of salvation. And she did this on many days. But Paul, after being exasperated, and having turned, he said to the spirit, I command thee in the name of Jesus Christ to come out of her. And it came out the same hour. read more. But when her masters saw that the hope of their business was gone, having seized Paul and Silas, they dragged them into the marketplace to the rulers. And after bringing them to the magistrates, they said, These men, being Jews, disturb our city,
And having laid many blows upon them, they cast them into prison, having ordered the jailor to guard them securely,
And having found a certain Jew named Aquila, a man of Pontus by origin, who recently came from Italy, and his wife Priscilla, because Claudius arranged for all the Jews to separate from Rome, he came to them.
And after spending some time, he departed, passing through the region of Galatia and Phrygia, successively, strengthening all the disciples. Now a certain Jew named Apollos, an Alexandrian by origin, an eloquent man, came to Ephesus, being mighty in the scriptures. read more. This was a man who was instructed in the way of the Lord. And being fervent in the Spirit, he was speaking and teaching accurately the things about the Lord, knowing only the immersion of John. And this man began to speak boldly in the synagogue, but when Aquila and Priscilla heard him, they took him aside, and expounded to him the way of God more accurately. And when he intended to pass through into Achaia, the brothers wrote, having encouraged the disciples to receive him, who, when he arrived, assisted much those who believed through the grace. For he forcibly refuted the Jews in public, demonstrating by the scriptures Jesus to be the Christ.
Now when these things were fulfilled, Paul decided in the spirit, after passing through Macedonia and Achaia, to go to Jerusalem, having said, After becoming there, I must also see Rome.
Now when these things were fulfilled, Paul decided in the spirit, after passing through Macedonia and Achaia, to go to Jerusalem, having said, After becoming there, I must also see Rome.
Now when these things were fulfilled, Paul decided in the spirit, after passing through Macedonia and Achaia, to go to Jerusalem, having said, After becoming there, I must also see Rome.
Now when these things were fulfilled, Paul decided in the spirit, after passing through Macedonia and Achaia, to go to Jerusalem, having said, After becoming there, I must also see Rome. And having sent into Macedonia two of those who help him, Timothy and Erastus, he himself stayed in Asia for a while.
And having sent into Macedonia two of those who help him, Timothy and Erastus, he himself stayed in Asia for a while.
And having sent into Macedonia two of those who help him, Timothy and Erastus, he himself stayed in Asia for a while. And about that time there developed no small stir about the Way. read more. For a certain silversmith named Demetrius who makes silver shrines of Artemis, brought no little work to the craftsmen, to whom also (having assembled the workmen about such things) he said, Men, ye know that our prosperity is from this work. And ye see and hear, that not only at Ephesus, but almost in all Asia, this man Paul, having persuaded them, turned away a considerable multitude, saying that there are no gods made by hands. And not only is this our part liable to come into disrepute, but also the temple of the great goddess Artemis is going to be regarded for nothing, and also her magnificence be destroyed, whom all Asia and the world worship. And when they heard this, having become full of wrath, they cried out, saying, The great Artemis of Ephesians. And the whole city was filled with the confusion. And they rushed with one accord into the theatre, having seized Gaius and Aristarchus, Macedonians, traveling companions of Paul. And when Paul wanted to enter in to the crowd, the disciples did not let him. And also some of the Asian officers, being their friends, having sent to him, implored him not to give himself into the theatre. Indeed therefore some cried out one thing, some another, for the assembly was confused, and most had not seen why they had come together. And they urged forward Alexander out of the multitude, having put him forward from the Jews. And Alexander having waved his hand, wanted to make a defense to the crowd. But after recognizing that he was a Jew, one voice developed from them all, crying out for about two hours, The great Artemis of Ephesians. And when the town clerk calmed the multitude, he says, Ephesian men, now who is the man who does not know the city of the Ephesians being temple-guardian of the great goddess Artemis, and of what fell from Zeus? Therefore these things being undeniable, ye ought to be restrained, and do nothing rash. For ye brought these men, who are neither sacrilegious nor blaspheming your goddess. Indeed therefore if Demetrius, and the craftsmen with him, have a matter against any man, forums are brought, and there are proconsuls. Let them accuse each other. And if ye seek anything about other things, it will be decided in the assembly within law. For we are also in danger to be accused about the uproar today, there being no cause about which we can give account of this commotion.
And having spent three months there, and a conspiracy having developed against him by Jews, intending to go up into Syria, a decision developed to return through Macedonia.
And having spent three months there, and a conspiracy having developed against him by Jews, intending to go up into Syria, a decision developed to return through Macedonia.
And having spent three months there, and a conspiracy having developed against him by Jews, intending to go up into Syria, a decision developed to return through Macedonia. And there accompanied him as far as Asia, Sopater a Berean, and of the Thessalonians, Aristarchus and Secundus, and Gaius a Derbean, and Timothy, and the Asians, Tychicus and Trophimus.
Paul, a bondman of Jesus Christ, a called apostle separated for the good-news of God (which he fore-promised through his prophets in the holy scriptures) read more. concerning his Son who was made from the seed of David according to flesh. He who was designated Son of God in power, according to a spirit of holiness, from a resurrection of the dead--Jesus Christ our Lord-- through whom we received grace and apostleship for obedience of faith among all the nations on behalf of his name, among which ye also are the called of Jesus Christ. To all who are in Rome, beloved of God, to the called, to the sanctified: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all who are in Rome, beloved of God, to the called, to the sanctified: Grace to you and peace from God our Father and the Lord Jesus Christ. Truly, I first express thanks to my God through Jesus Christ for all of you, that your faith is proclaimed in the whole world. read more. For God is my witness whom I serve in my spirit in the good-news of his Son, how unceasingly I make mention of you always in my prayers, pleading, if somehow now at last I will have a prosperous journey by the will of God to come to you. For I long to see you, so that I may impart some spiritual gift to you, in order to establish you, and that is, to be mutually encouraged among you through each other's faith, both yours and mine. But I do not want you to be ignorant, brothers, that I often intended to come to you (and was prevented until now), so that I might have some fruit also among you, even as among the other Gentiles. I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. So the willingness is in me to preach the good-news also to you in Rome.
So the willingness is in me to preach the good-news also to you in Rome. For I am not ashamed of the good-news of Christ, for it is the power of God for salvation to every man who believes, both to the Jew first, and to the Greek. read more. For the righteousness of God is revealed in it from faith for faith, just as it is written, And the righteous man will live from faith. For the wrath of God is revealed from heaven against all irreverence and unrighteousness of men, who suppress the truth in unrighteousness, because what is knowable of God is apparent in them, for God made it known to them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things made, both his eternal power and divinity, for them to be without excuse. Because, although knowing God, they did not glorify him as God, nor were they thankful, but became vain in their reasonings and their heart was darkened without understanding. Professing to be wise, they became foolish, and changed the glory of the incorruptible God into an image like corruptible man, and of birds, and four-footed things, and creeping things. And for this reason God gave them up in the lusts of their hearts to uncleanness, to degrade their bodies among themselves, who changed the truth of God into the lie, and worshiped and served the creation against him who created it, who is blessed into the ages. Truly. Because of this God gave them up to shameful passions, for even their females changed the natural use into what is against nature. And likewise also the males, having left the natural use of the female, burned in their lust toward each other, males with males producing shamelessness, and receiving in themselves the recompense of their deviancy that was fitting And just as they did not approve having God in knowledge, God gave them over to an unfit mind, to do things that are not fit; having been filled with all unrighteousness, fornication, wickedness, greed, evil; full of envy, murder, strife, deceit, malignity; being gossips, slanderous, God-hating, aggressors, arrogant boasters, contrivers of evil things, disobedient to parents; without understanding, untrustworthy, without natural affection, implacable, unmerciful. Who, knowing the righteousness of God, that those who commit such things are worthy of death, not only do them, but also favor those who do.
Therefore, O man, thou are without excuse, every man who judges, for in what thou judge the other man, thou condemn thyself, for the man who judges is doing the same things. And we know that the judgment of God is in accordance with truth against those who commit such things. read more. And think thou this, O man who judge those who do such things and do the same, that thou will escape the judgment of God? Or do thou despise the wealth of his goodness and forbearance and longsuffering, not knowing that the goodness of God guides thee to repentance? But according to thy hardness, and thy impenitent heart, thou store up wrath to thyself in the day of wrath, and revelation, and righteous judgment of God, who will render to each man according to his works, to those who indeed seek by perseverance of good work, glory and esteem and immortality--eternal life-- but to those of self-interest, and who indeed disobey the truth but have confidence in unrighteousness--anger and wrath, pressure and restriction, upon every soul of man who produces evil, both of the Jew first, and of the Greek, but glory and esteem and peace to every man who works good, both to the Jew first, and to the Greek. For there is no partiality with God. For as many as have sinned without law will also be destroyed without law, and as many as have sinned in law will be judged by law. For the hearers of the law are not righteous with God, but the doers of the law will be made righteous. For when the Gentiles who have no law do by nature the things of the law, these men, not having law, are a law to themselves. Who show the work of the law written in their hearts, testifying of their conscience, and their thoughts amidst each other accusing or also defending them in a day when God judges the secrets of men by Jesus Christ, according to my good-news. Behold, thou are called a Jew, and rely upon the law, and boast in God, and know his will, and approve the things that are significant, being instructed out of the law. And thou have confidence in thyself to be a guide of the blind, a light of those in darkness, a corrector of the foolish, a teacher of the childlike, having in the law the essence of knowledge and truth, thou therefore who teach another, do thou not teach thyself? Thou who preach not to steal, do thou steal? Thou who say not to commit adultery, do thou commit adultery? Thou who abhor idols, do thou rob temples? Thou who boast in law, dishonor God by thy transgression of the law.
What then is the advantage of the Jew? Or what is the benefit of circumcision? Much every way. First, because they were indeed entrusted with the oracles of God. read more. For what if some did not believe? Will their unbelief make the assurance of God ineffective? May it not happen! But let it come to pass God is true, but every man a liar, as it is written, That thou may ever be justified in thy words, and may prevail when thou are criticized. But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous inflicting wrath? (I speak according to a man.) May it not happen! Otherwise how will God judge the world? For if by my lie, the truth of God abounded to his glory, why am I also still judged as sinful, and not (as we are slandered, and as some affirm us to say) that we may do evil so that good things may come (whose condemnation is just)? What then? Are we better? Not at all. For we already charged both Jews and Greeks to all be under sin, as it is written, There is no righteous man, not even one. There is no man who understands. There is no man who seeks God. All turned away. Together they became useless. There is not a man who does goodness; there is not as much as one. Their throat is an open grave. With their tongues they deceive. 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 as many things as the law says, it says to those in the law, so that every mouth may be stopped, and all the world may become accountable to God. Because from works of law no flesh will be made right before him, for through law is knowledge of sin. But now a righteousness of God has been manifested independent of law, being witnessed by the law and the prophets. And the righteousness of God through faith in Jesus Christ is for all and upon all those who believe, for there is no distinction. For all have sinned and come short of the glory of God, being made righteous freely by his grace, through the redemption in Christ Jesus, whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred (in the forbearance of God), for proof of his justice at the present time, for him to be righteous, and who makes the man from Jesus' faith righteous. Where then is the boasting? It is excluded. By what law, of works? No, but by a law of faith. We therefore consider a man to be made righteous by faith independent of works of law. Or is God of Jews only and not also of Gentiles? Yes, of Gentiles also, since God is one, who will make the man of circumcision righteous from faith, and the man of uncircumcision through faith. Do we then make law void through faith? May it not happen! Instead, we establish law.
who was delivered up for our offences, and was raised up for our justification.
Or are ye ignorant, brothers (for I speak to men who know the law), that the law has dominion over the man for as long a time as he lives? For the woman under authority to the living husband has been bound by law, but if the husband should die, she has been released from the law of the husband. read more. So then, of the living husband, she will be called an adulteress if she becomes to another man, but if the husband should die, she is free from the law, for her not to be an adulteress having become to another man. Therefore, my brothers, ye also became dead to the law through the body of Christ in order for ye to become to another, to him who was raised from the dead, so that we would bear fruit to God. For when we were in the flesh, the passions of the sins were working in our body-parts (through the law) in order to bear fruit to death. But now we have been released from the law, having died to what we were held, so as for us to serve in newness of spirit, and not in oldness of a document. What will we say then? The law is sin? May it not happen! Yet I did not know sin except through law. For likewise I would not have known lust, if the law did not say, Thou shall not covet. But sin, having taken opportunity through the commandment, wrought in me every evil desire, for apart from law sin is dead. And I was alive once apart from law, but when the commandment came, sin revived, and I died. And I found to me, the commandment being for life, this is for death. For sin, having taken opportunity through the commandment, deceived me, and by it killed me. So the law is indeed holy, and the commandment is holy and righteous and good. Has therefore what is good become death to me? May it not happen! Instead, it is sin, so that it might be revealed, sin working death in me through what is good, so that through the commandment sin might become sinful to extreme. For we know that the law is spiritual, but I am carnal, having been sold under sin. For I do not understand what I do, for I do not do this that I want, but what I hate, this I do. But if I do this that I do not want, I agree with the law that it is good. But now I no longer perform it, but the sin dwelling in me. For I know that good does not dwell in me, that is, in my flesh, for to will is present in me, but to do the good, I find not. For I do not do good that I want, instead, wrong that I do not want, this I do. But if I do this that I do not want, I no longer perform it, but sin dwelling in me. Consequently I find the law in my wanting to do good, that evil is present in me. For I delight in the law of God according to the inner man, but I see a different law in my body-parts, warring against the law of my mind, and taking me captive in the law of sin, which is in my body-parts. I am a wretched man. Who will rescue me out of the body of this death? I thank God through Jesus Christ our Lord. So then, I of myself in the mind indeed serve a law of God, but in the flesh a law of sin.
Consequently nothing is condemnation now to those in Christ Jesus, who walk not according to flesh but according to Spirit. For the law of the Spirit of life in Christ Jesus freed me from the law of sin and of death. read more. For the impotence of the law, in that it was weak because of the flesh, God, having sent his own Son in a form of flesh of sin, and concerning sin, condemned sin in the flesh, so that the justice of the law might be fulfilled in us, those who walk not according to flesh, but according to Spirit. For those who are according to flesh think about the things of the flesh, but those according to Spirit the things of the Spirit. For the mentality of the flesh is death, but the mentality of the Spirit is life and peace. Because the mentality of the flesh is enmity against God, for it is not submissive to the law of God, for neither is it able. And those who are in flesh cannot please God. But ye are not in flesh but in Spirit, if indeed the Spirit of God dwells in you. But if any man does not have the Spirit of Christ, this man is not of him. And if Christ is in you, the body is indeed dead because of sin, but the Spirit is life because of righteousness. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up the Christ from the dead will also give life to your mortal bodies through his Spirit that dwells in you. So then, brothers, we are debtors, not to the flesh to live according to flesh.
So then, brothers, we are debtors, not to the flesh to live according to flesh. For if ye live according to flesh, ye are going to die, but if in spirit ye kill the deeds of the body, ye will live. read more. For as many as are led by the Spirit of God, these are sons of God. For ye did not receive a spirit of bondage again for fear, but ye received a spirit of adoption, whereby we cry, Abba, Father. The Spirit itself testifies with our spirit, that we are children of God. And if children, also heirs, heirs indeed of God, and joint-heirs with Christ; if indeed we suffer jointly, so that we may also be glorified jointly. For I reckon that the sufferings of the present time are not comparable to the glory that is going to be revealed for us. For the eager expectation of the creation is waiting for the manifestation of the sons of God. For the creation was made subject to futility, not willingly, but because of him who subjected it in hope. Because the creation itself will also be freed from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation is groaning and travailing together until now. And not only so, but also ourselves who have the first fruit of the Spirit. And we ourselves groan within ourselves, waiting for adoption, the redemption of our body. For we were saved to hope. But hope that is seen is not hope. For what is seen, why also hope for that? But if we hope for what we do not see, we wait through patience. And likewise also the Spirit helps our weaknesses, for we know not what we would pray for as we ought, but the Spirit itself intercedes for us with inexpressible groanings. And he who searches the hearts knows what is the mentality of the Spirit, because he appeals to God for the sanctified. And we know that all things work together for good to those who love God, who are the called according to purpose. Because whom he foreknew, he also predestined to be of similar nature of the form of his Son, in order for him to be the firstborn son among many brothers. And whom he predestined, these he also called, and whom he called, these he also made righteous, and whom he made righteous, these he also glorified. What then will we say to these things? If God is for us, who is against us?
What then will we say to these things? If God is for us, who is against us? He who did not even spare his own Son, but delivered him up for us all, how will he not also give us all things with him? read more. Who will accuse against the chosen of God? God is he who makes righteous. Who is he who will condemn? It is Christ who died, but more, who also was raised up, who also is at the right hand of God, who also appeals for us. Who will separate us from the love of Christ? Will tribulation, or restriction, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, For thy sake we are killed the whole day long. We are considered as sheep of slaughter. But in all these things we are more than conquerors through him who loved us.
I say the truth in Christ, I do not lie, my conscience testifying to me in the Holy Spirit, that great distress is in me, and unceasing sorrow in my heart. read more. For I wished I myself to be accursed from the Christ, for my brothers, my kinsmen according to flesh, who are Israelites, of whom is the adoption, and the glory, and the covenants, and the lawgiving, and the divine service, and the promises, of whom are the fathers, and from whom (according to flesh) is the Christ, God who is over all is blessed into the ages. Truly. But it is not as that the word of God has failed. For all those from Israel, these are not Israel, nor, because they are Abraham's seed, are they all children, rather, In Isaac a seed will be called for thee. That is, the children of the flesh, these are not children of God, instead, the children of the promise are reckoned for seed. For this is the word of promise: At this time I will come, and there will be a son by Sarah. And not only so, but also Rebecca having bed from one man, our father Isaac (for not yet having been born, nor having done anything good or bad, that the purpose of God according to selection might remain, not from works, but from him who calls), it was said to her, The older will serve the younger. As it is written, Jacob I loved, but Esau I regarded inferior. What will we say then? Is there injustice from God? May it not happen! For he says to Moses, I will be merciful to whom I may be merciful, and I will be compassionate to whomever I may be compassionate. So then it is not of him who wills, nor of him who runs, but of God who is merciful. For the scripture says to Pharaoh, For this same thing I raised thee up, that I might display in thee my power, and that my name might be proclaimed in all the earth. So then he is merciful to whom he will, and whom he will he hardens. Thou will say to me therefore, Why does he still find fault? For who has resisted his purpose? Rather, O man, who are thou answering back to God? No, will the thing formed say to him who formed it, Why did thou make me this way? Or has the potter no right over the clay, from the same lump certainly to make this vessel for esteem, and that for disesteem?
What will we say then? That the Gentiles who did not pursue righteousness, attained righteousness, even the righteousness from faith.
But to Israel he says, The whole day I stretched forth my hands to a disobedient and rebellious people.
And if some of the branches were broken off, and thou, being a wild olive tree, were grafted in among them, and became a joint partaker of the root of the fatness of the olive tree, do not boast against the branches. But if thou boast, thou do not bear the root, but the root thee. read more. Thou will therefore say, Branches were broken off so that I might be grafted in. Correct! They were broken off for their unbelief, and thou stand by thy faith. Be not high-minded but fear, for if God spared not the natural branches, perhaps neither will he spare thee. Behold therefore the goodness and the severity of God. Indeed toward those who fell, severity, but toward thee, goodness, if thou continue in his goodness, otherwise thou too will be cut off. And also those, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. For if thou were cut from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these, the natural ones, be grafted into their own olive tree. For I do not want you, brothers, to be ignorant of this mystery, lest ye should be wise according to yourselves, that a callousness in part has happened to Israel until the fullness of the Gentiles come in. And so all Israel will be saved, as it is written, The man who delivers will come from Zion, and will turn away impiety from Jacob. And this is the covenant from me to them when I will take away their sins. They are indeed enemies toward the good-news for your sake, but toward selection, they are beloved for the fathers' sake. For the gifts and the calling of God are irrevocable. For as ye once were also disobedient to God, but now have received mercy at the disobedience of these, so also now these have been disobedient for thy mercy, so that they also may receive mercy. For God has confined all men in disobedience, so that he might be merciful to all. O the depth of wealth, both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways beyond finding out! For who has known the mind of Lord? Or who became his counselor? Or who first gave to him, and it will be repaid to him? Because from him, and through him, and for him, are all things. To him is the glory into the ages. Truly.
But the man who is weak in the faith, do not receive for arguments of opinions.
But he who doubts is condemned if he eats, because it is not from faith, and everything that is not from faith is sin.
And again, Isaiah says, There will be the root of Jesse, and he who arises to reign over Gentiles. In him Gentiles will hope. Now may the God of hope fill you with all joy and peace in believing, for ye to abound in hope in the power of Holy Spirit. read more. And I also myself am persuaded about you, my brothers, that ye yourselves are also full of goodness, filled with all knowledge, able also to admonish others. But I wrote more boldly to you, brothers, in part, as reminding you because of the grace that was given to me by God, for me to be a minister of Jesus Christ to the Gentiles, serving the good-news of God like a priest, so that the offering up of the Gentiles might become acceptable, being sanctified in Holy Spirit. I have therefore a boast in Christ Jesus in things toward God. For I will not dare to speak anything of which Christ did not accomplish through me for the obedience of Gentiles, by word and work, in the power of signs and wonders, in the power of a spirit of God, so that for me, from Jerusalem and all around as far as Illyricum, to fully preach the good-news of Christ. And thus having aspired to proclaim the good-news not where Christ was already named, so that I would not build upon a foundation belonging to another man, but, as it is written, They will see to whom it was not reported about him, and they will understand who have not heard. Therefore also, I was delayed these many times coming to you.
Therefore also, I was delayed these many times coming to you. But now, having no more place in these regions, and having a great desire from many years to come to you, read more. whenever I go to Spain I will come to you. For I hope to see you while passing through, and there to be helped on the way by you, if first I may be partly satisfied from you. But now I am going to Jerusalem serving the sanctified. For Macedonia and Achaia were pleased to make a certain participation for the poor of the sanctified at Jerusalem. For they were pleased. And they are debtors of them, for if the gentiles were partakers in their spiritual things, they are obligated also to serve them in the carnal things. Having therefore completed this, and having sealed this fruit for them, I will depart by you to Spain. And I know that when I come to you, I will come in the fullness of the blessing of the good-news of the Christ. Now I beseech you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive with me in prayers to God for me.
Now I beseech you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive with me in prayers to God for me. So that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may become acceptable to the sanctified,
So that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may become acceptable to the sanctified, so that I may come to you in joy through the will of God, and be rested with you. read more. And the God of peace is with you all. Truly.
Salute Epaenetus my beloved who is the first fruit of Achaia for Christ.
Now to him who is able to establish you according to my good-news, and the preaching of Jesus Christ according to a revelation of the mystery that has been kept secret for eternal times, but that was now revealed, and by prophetic scriptures, according to a commandment of the eternal God that was made known to all the nations for obedience of faith, read more. to the only wise God through Jesus Christ, to whom is the glory into the ages. Truly.
I thank God that I immersed none of you except 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 ceased, Paul having summoned the disciples and having embraced them, he departed to go into Macedonia. And having passed through those parts, and having exhorted them with many words, he came into Greece. read more. And having spent three months there, and a conspiracy having developed against him by Jews, intending to go up into Syria, a decision developed 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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Indeed therefore those who were scattered abroad passed through proclaiming the good-news, the word.
And this happened thrice, and all were drawn up again into heaven.
This was a man who was instructed in the way of the Lord. And being fervent in the Spirit, he was speaking and teaching accurately the things about the Lord, knowing only the immersion of John.
And it came to pass while Apollos was at Corinth, for Paul, having passed through the upper regions, to come to Ephesus. And having found some disciples, he said to them, Did ye receive Holy Spirit when ye believed? And they said to him, But we have not even heard if there is a Holy Spirit. read more. And he said to them, Into what then were ye immersed? And they said, Into John's immersion.
For I am not ashamed of the good-news of Christ, for it is the power of God for salvation to every man who believes, both to the Jew first, and to the Greek. For the righteousness of God is revealed in it from faith for faith, just as it is written, And the righteous man will live from faith.
Now I commend to you our sister Phoebe who is a helper of the congregation at Cenchreae, so that ye may welcome her in Lord worthily of the sanctified, and that ye provide for her in whatever matter she may have need of you, for she also became a helper of many, and of me myself.
I Tertius, the man who wrote the letter, salute you in Lord.