Reference: Romans, Epistle to The
Easton
(3.) This epistle was probably written at Corinth. Phoebe (Ro 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (Ro 16:23; 1Co 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2Ti 4:20).
(4.) The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to "go unto Jerusalem to minister unto the saints", i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Ro 15:25; comp. Ac 19:21; 20:2-3,16; 1Co 16:1-4), early in A.D. 58.
(5.) It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Ac 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Ro 16:14-15).
(6.) The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a "word in season." Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.
(7.) After the introduction (1:1-15), the apostle presents in it divers aspects and relations the doctrine of justification by faith (1:16-11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (12:1-15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (RO 15:14-ch. 16).
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Phrygia, Pamphylia, Egypt and areas of Libya around Cyrene, Jewish and proselyte travelers from Rome,
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."
And when he had traveled through those districts and had delivered many messages of encouragement, he went on [south] into Greece, where he spent three months. Then, just as he was about to set sail for Syria, Paul discovered that a plot was being laid against him by the Jews, so he decided to return through Macedonia.
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.
But for now, I am on my way to Jerusalem to minister to [the needs of] God's holy people there.
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].
Greetings to Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the [other] brothers who are with them. Greetings to Philologus and Julia, Nereus and his sister, and Olympas, and all [the others] of God's people who are with them.
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}}
through whom we receive redemption [i.e., are bought back from Satan], which is the forgiveness of [our] sins.
Erastus stayed on at Corinth, but I left Trophimus sick at Miletus.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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"Do not pass [condemning] judgment [on other people] so that you do not receive such judgment [on yourselves].
And while they gazed up into the sky as He ascended, suddenly two men wearing white clothing appeared beside them and said, "You men from Galilee, why are you standing there looking up at the sky? This Jesus who was received up from your presence into the sky will return in the same way you saw Him go there."
Then it seemed wise to the apostles and the elders, [along] with the entire church, to select men from their number and send them with Paul and Barnabas to Antioch. So, they chose Judas, who was [also] called Barsabbas, and Silas, [who were] principal men among the brothers.
So, when Paul, Barnabas, Judas and Silas left [the meeting] they went down to Antioch and, after gathering a large group [of the church] together, they presented the letter to them.
She followed Paul and us, shouting, "These men are servants of the Supreme God and they are proclaiming to you the way to be saved." And she kept this up for a number of days. But Paul was very disturbed [over what she was doing] and [finally] turned [to her] and said to the spirit [in the girl], "I command you in the name of Jesus Christ to come out of her." And the evil spirit did come out [of her] immediately. read more. But when the girl's slave-owners saw that their prospects for income [from her activities] were [now] gone, they grabbed Paul and Silas and dragged them to the open shopping market, in front of the authorities. And when they brought them before the city officials, they made this charge [against them]: "These Jewish men are causing too much trouble in our city,
After beating them severely, they threw them in jail and ordered the jailor to have them securely guarded.
There he met a certain Jewish man named Aquila, a native of Pontus, [in northern Asia Minor] who, with his wife Priscilla, had recently come from Rome, because Claudius [the Roman Emperor] had ordered all Jews out of that city. Paul met this couple
After spending some time there, he left and traveled through the district of Galatia, [and] then through Phrygia, strengthening [spiritually] all the disciples [along the way]. Now a certain Jew named Apollos, a native of Alexandria [Egypt] and an effective speaker, who was well-grounded in the [Old Testament] Scriptures, came to Ephesus. read more. He was a man who had learned the way of the Lord, and with spiritual fervor, taught accurately [what he knew] about Jesus, although he knew [and had received] only the immersion [taught and practiced] by John. He began speaking boldly in the synagogue and when Priscilla and Aquila heard him, they invited him to their home and proceeded to explain to him God's way more accurately [than he had known]. And when he desired to travel over into Achaia, he was encouraged [to do so] by the brothers, who wrote to the disciples [in Achaia and urged them] to welcome him. When he arrived [in Achaia] he was a great help to those who had become believers through the unearned favor of God. [Note: An alternate meaning is, "he was a great help, through God's unearned favor on him to those who had become believers"]. For Apollos effectively refuted [the position of] the Jews, publicly proving, by using the [Old Testament] Scriptures, that Jesus was the Christ.
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 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 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 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.
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.
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. About that time a large disturbance arose [in Ephesus] concerning "the Way." read more. [Here is what happened]: A certain manufacturer of silver objects named Demetrius, who made silver replicas of the temple of Artemis [i.e., a Greek goddess], brought much business to his workmen. He called a meeting of his men and others involved in the same work and said to them, "Fellows, you know that we have made a good living from this work [of making temple replicas]. And now you have seen and heard, not only here in Ephesus, but throughout almost all of [the province of] Asia, that this Paul has been convincing people, [even] to the point of turning many away [from idol worship]. [He is] saying that hand-made gods [like we make] are not real [gods at all]. And not only is there a [real] danger that our trade will be discredited but also that the temple of our great goddess Artemis will be considered worthless and that even she [herself] will be dethroned from her magnificent place of being adored by all [in the province of] Asia and the world." When they heard this they became extremely angry and shouted out, "Great is [the goddess] Artemis, of the Ephesians." The city became full of confusion; they grabbed Gaius and Aristarchus, Paul's Macedonian traveling companions, and everyone together rushed into the amphitheater. And when Paul decided to go before the crowd [to talk with them], the disciples would not allow him. Some of his friends, who were officers in the province of Asia, sent word urging him not to take a chance by entering the amphitheater. Some [in the crowd] were shouting one thing and some another; there was mass confusion, with most of the people not [even] knowing why they had assembled. [It appears that] Alexander was appointed out of the crowd by the Jews [i.e., to be their spokesman in defending them from the charges being made against Paul]. He motioned with his hand [to get attention] and attempted to speak to the assembly in defense [of the Jewish viewpoint]. But when the crowd realized that he was a Jew, they all joined together for about two hours shouting, "Great is [the goddess] Artemis, of the Ephesians." When the town clerk had quieted down the crowd, he said, "You people of Ephesus, who among you does not know that the city of Ephesus is caretaker of the temple of the great Artemis and of her image, which fell down from the sky? Since no one can [really] say anything against these things, just calm down and do not do anything foolish. For you have brought these men here --- [men] who have neither desecrated our temple nor defamed our goddess. If therefore Demetrius, and the workmen associated with him, have a charge against anyone, the courts are open and there are magistrates [to judge such cases]; let them file their charges against each other. But if you want to address other matters, they can be settled in the regular, scheduled assembly. For we are truly in danger of being accused of inciting a riot here today when there is [really] no reason for it to happen. Then concerning this problem, we will not be able to explain how it all came about."
where he spent three months. Then, just as he was about to set sail for Syria, Paul discovered that a plot was being laid against him by the Jews, so he decided to return through Macedonia.
where he spent three months. Then, just as he was about to set sail for Syria, Paul discovered that a plot was being laid against him by the Jews, so he decided to return through Macedonia.
where he spent three months. Then, just as he was about to set sail for Syria, Paul discovered that a plot was being laid against him by the Jews, so he decided to return through Macedonia. The following men accompanied Paul as far as [the province of] Asia [where Troas was located]: Sopater, the son of Pyrrhus, of Berea; Aristarchus and Secundus, of Thessalonica; Gaius, of Derbe; Timothy, and Tychicus and Trophimus from [the province of] Asia, [seven in all].
[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. (OMITTED TEXT) 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. 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]. 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]. I have a debt to pay [i.e., an obligation to preach] to Greeks and heathens; to the educated and to the ignorant. 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 God's extreme anger is being revealed from heaven against all the godlessness and wickedness of people who restrain the truth [from being known and obeyed] by their wickedness. For what is known about God is plain to these people [i.e., to the Gentiles], because God has made it clear to them. 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. 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. 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. 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]. And men did the same thing, leaving the natural function [i.e., of sex] with women, and burning in their desire for each other. Men committed indecent [sexual] acts with other men [i.e., homosexuality], and [so] brought on themselves the penalty they deserved for this perversion. And since these people refused to acknowledge God, He has allowed [or, abandoned] them to have degraded minds and to practice those things which they should not do. 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; 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.
So, whoever you are, you people do not have any excuse for judging people [Note: At this point Paul begins addressing the Jews. See verse 17]. For in a matter where you judge someone else [to be wrong] you [actually] condemn yourselves, because you are practicing the same things [you condemn them for doing]. Now we [Jews] know that God's judgment against people who practice such things [i.e., the Gentiles] is according to truth. [Note: Some use "You say," at the beginning of the sentence, making it an assertion of the Jews which Paul sets about to answer]. read more. But consider this, you people who judge others for practicing the same things you [yourselves] practice; do you think you will escape God's judgment [for this]? 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]. But your stubbornness and refusal to repent are storing up wrath [i.e., punishment] for yourselves, [to be experienced] on the Day of Wrath [i.e., the day of judgment] when God's just judgment will be revealed. He will repay every person for what he has done. [See Psa. 62:12]. To the ones who continue doing what is good and who look for glory, honor and immortal life [God will give] never ending life. But to the ones who have selfish ambition [Note: Some translate these words "are contentious"] and refuse to obey the truth, but [instead] obey what is wrong, [God will bring] wrath, fury, anguish and distress. He will bring these upon every human being who does wrong, upon the Jews first, then also upon the Greeks [i.e., Gentiles]. But [He will bring] glory, honor and peace upon every person who does what is good; upon the Jews first, then also upon the Greeks, for there is no favoritism with God. For all those people [i.e., Gentiles] who have sinned without [knowing] the law of Moses will also be lost without [knowing] that law. And all those people [i.e., Jews] who have sinned under [the authority] of the law of Moses will be judged by [the requirements of] that law. For [it is] not those who hear the law of Moses who are right with God, but [it is] those who obey [the requirements of] that law [perfectly] who will be considered right with God. (For when the [unconverted] Gentiles, who do not have the law of Moses, instinctively practice [some of] its requirements, they become their own lawmakers, even though they do not have the law of Moses. In doing this [i.e., practicing some of the requirements of the law of Moses], they demonstrate that these requirements are written in their hearts. Their conscience tells them this, and their thoughts alternately accuse them [of wrongdoing], or else endorse them [for doing right]). This will be done on the day when God judges the secrets of men's [hearts] through Christ Jesus, according to [the teaching of] my Gospel. But if you call yourselves "Jews," and [claim to] rely on the law of Moses, and brag about [belonging to] God; if you know His will and have been taught by the law of Moses to [evaluate and] give approval to what is best; if you are confident that you can give [spiritual] guidance to blind people and enlightenment to those who are in [spiritual] darkness; if you are instructors of the ignorant, and teachers of babies [i.e., immature people] and possess in the law of Moses the [correct] form of knowledge and truth --- since you teach other people [all of this], why do you not teach yourselves [these things]? You preach that a person should not steal, [but] do you steal? You say that a person should not commit adultery [i.e., sexual unfaithfulness to their mate], [but] do you commit adultery? You [claim to] hate idols, [but] do you rob [their] temples? [Note: It is difficult to determine how the Jews were doing this. Perhaps they were guilty of the "spirit" of idolatry by devoting their efforts and affections to material things instead of to God]. You boast about having the law of Moses, [but] do you dishonor God by breaking that law?
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.
[This] Jesus was delivered up [to die] for our sins and was raised [from the dead] to make us right with God.
Or, do you not know, brothers, (I am talking to people who know how law works) that the law has authority over a person only as long as he lives? [Note: It is not clear whether this refers to Roman law or the law of Moses]. For a married woman is legally bound to her husband for as long as he lives. But, when he dies, she is released from the marriage contract. read more. So, if she lives with another man while her husband is still alive, she will be called an adulteress [i.e., a person who is sexually unfaithful to their mate]. But if her husband dies, she is legally free to marry another man without committing adultery. Therefore, my brothers, you also died to the law [i.e., were released from its binding requirements] through the body of Christ [Note: This seems to refer to Christ's death on the cross, but some think it refers to becoming a part of the church], so that you could belong to someone else, [namely] to Christ, who was raised from the dead in order that we might live spiritually productive lives for God. For when we were in the flesh [i.e., before conversion], our sinful desires, aroused by [the restrictions of] the law of Moses, worked in our bodies to produce activity that led to [spiritual] death. But now that we have died to what controlled us and have been released from [the requirements of] the law of Moses [i.e., under the Gospel age], we serve [God] in a new way [directed] by the Holy Spirit [Note: Some take "Spirit" here to be "spirit" and see it as describing the inner person], and not in the old way [directed] by the written law of Moses. What shall we say then? Is the law of Moses sinful? Certainly not! For I would not have known what sin was if it had not been for the law. For [example]; I would not have known [what it meant] to covet [i.e., have a strong desire for what belongs to someone else] except that the law said [Ex. 20:17], "You must not covet." So, through that commandment, sin found an opportunity to produce in my heart all kinds of improper desires for what belonged to others. For until there was the law, sin was dead [i.e., it did not stimulate excitement and activity as much]. And I was [once] alive before being aware of the law [i.e., complacent and without a sense of guilt]; but when [awareness of] the commandment [not to sin] came, sin sprang to life, and I died [i.e., came under its power]. And [so] the commandment, which was [intended] to bring [spiritual] life, actually brought [spiritual] death. For by means of God's commandment [against sinning], sin found an opportunity to deceive me and [even] kill me [spiritually]. So, the law of Moses itself is holy and the commandment [against sinning] is holy and just and good. Was this [commandment] then, which was intended for my good, [actually] responsible for my [spiritual] death? Certainly not! But so that sin could be seen as [truly] sinful, it produced [spiritual] death in me through something that was good [i.e., the commandment against sinning]. This was so that, by means of the commandment [against sinning], sin could be seen as extremely sinful. For we know that the law of Moses is spiritual [i.e., from the Holy Spirit in origin and character], but I am fleshly, sold as a slave to sin. [Note: "Flesh" throughout this section refers to a person's natural inclinations to sin]. For I do not [really] understand what I am doing; I practice what I do not want to and I hate what I do. [Note: This highly controversial section (verses 14b-25) is here viewed as the struggles of the apostle Paul after his conversion, and by extension, of all Christians. See Bruce, pages 150ff; Murray, pages 255ff; Lard, pages 236ff]. But if I do what I do not want to, I agree with the law [which condemns such conduct] that it is good. So, now I am not [really] the one doing this, but [it is] sin which is living in me. For I know that nothing good lives in me, that is, in my flesh, for the desire to do good is present in my heart, but the ability to carry it out [consistently] is not. For I do not do the good [things] I want to, but I practice the evil [things] I do not want to. But if I do what I do not want to, [then] I am no longer the one doing it, but [instead], it is sin which lives in me [i.e., that motivates such conduct]. So, I find this principle [at work]: [Although] I want to do what is good, evil is [always] present [and often wins out]. For in my heart I am delighted with God's law, but I see a different law [at work] in my body, waging [spiritual] warfare against the law in my mind. It brings me into captivity to the law of sin in my body. What a wretched man I am! Who will rescue me from this body doomed to [spiritual] death? Thank God [that I can be rescued] through [the power of] Jesus Christ our Lord. So then, I personally [try to] serve God's law with my mind, but [all too often] I serve the law of sin with my flesh [i.e., submitting in weakness to my human desires].
Therefore, none of those who are in [fellowship with] Christ Jesus will be condemned. For the Holy Spirit's law which provides [never ending] life for those in [fellowship with] Christ Jesus has freed me from the law that requires [spiritual] death for sinning. read more. For what the law was not able to do [for mankind], since it was [too] weak [to deliver them from condemnation] because fleshly people [were unable to obey it perfectly], God condemned sin in the flesh [i.e., sin was declared evil and its power over man broken]. God did this by sending His own Son in a body like sinful man's, and to destroy sin, so that the requirements of the law could be [considered] fulfilled in us, who do not live according to [the dictates of] the flesh, but according to [the promptings of] the Holy Spirit. For those people who are [controlled] by the flesh think about [i.e., desire] what the flesh wants; but those who are [controlled] by the Holy Spirit [desire] what the Holy Spirit wants. For the one whose mind is [controlled] by the flesh will suffer [spiritual] death; but the one whose mind is [controlled] by the Holy Spirit will enjoy [never ending] life and peace. This is because the one whose mind is [controlled] by the flesh is an enemy of God; for he is not obedient to God's law, and in fact, cannot obey it. And those people who are living according to the flesh cannot please God. But if the Spirit of God [truly] lives in your heart, you are not [being controlled] by the flesh, but by the Holy Spirit. But if any person does not have the Spirit of Christ [living in him], he does not belong to Christ. And if Christ lives in your hearts, even though the body is [doomed to] death because of [Adam's ?] sin; yet the spirit is [destined to] live [forever] because of being [made] right with God. [Note: Some take "spirit" here to be "Spirit" and make it "The Holy Spirit gives you life." See next verse]. 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. So then, brothers, we are under obligation, but not to live under [the control of] the flesh,
So then, brothers, we are under obligation, but not to live under [the control of] the flesh, for if you people live under [the control of] the flesh, you must die [spiritually]; but if you put to death [i.e., stop practicing] the [sinful] habits of the body by [the power of] the Holy Spirit, you will live [spiritually]. read more. For all of those who are led by the Spirit of God are the children of God. For you did not receive the Holy Spirit, to enslave you again to fear, [Note: Some translators take "Holy Spirit" here to be "spirit," making the verse say "you did not receive the spirit of slavery"], but you received the Holy Spirit [who produces] sonship, so we can call out, "Abba", [which means] "Father." The Holy Spirit Himself bears testimony [along] with our [human] spirit that we are the children of God. And if we are [His] children, then we have an inheritance from God [i.e., blessings here and hereafter] and are fellow-sharers with Christ [of such blessings], providing we [are willing to] suffer with Him, so we can also be honored with Him [i.e., in the future life. See verses 18-25]. 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]. 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. And not just the world, but even we [Christians] ourselves, who have the firstfruits of the Holy Spirit [i.e., the first installment of our inheritance from God] also groan within us, eagerly waiting to be adopted as [God's] children, and receive back our bodies [i.e., in the resurrection]. For in [this] hope we were saved [i.e., we received the hope of future blessings]; but if we [already] see what we hope for, it is not [really] hope. For who hopes for what he [already] sees? But if we hope for what we cannot see, then we [must] patiently wait for it [to be received]. And in the same way, the Holy Spirit helps [us in] our weakness; for we do not know what we ought to pray for [Note: Some translators understand this as "how to pray"]. But the Holy Spirit goes to God on our behalf with groanings [in our hearts] that are not expressed [in words]. And God, who searches our hearts, knows what the Holy Spirit [has] in mind, because He [i.e., the Holy Spirit] goes to God on behalf of the saints [i.e., God's holy people] in harmony with God's will. And we know that God works out everything for the good of those who love Him and are called [to serve Him] in harmony with His purpose [for them]. For [that class of] persons whom God knew beforehand He also predetermined to become conformed to the [spiritual] likeness of His Son, so that He could be the firstborn One among [His] many brothers [i.e., so He could be the preeminent example to all His followers. See Heb. 2:11]. And [that class of] persons whom God [so] predetermined, He also called [through the Gospel. See II Thess. 2:14]. And those He called, He also made right with Himself. And those He made right with Himself, He also [determined to be] honored [i.e., in the future life]. What then should we conclude from this? [Just this]: If God is on our side, who can [successfully] oppose us?
What then should we conclude from this? [Just this]: If God is on our side, who can [successfully] oppose us? God did not withhold His own Son [from dying], but offered Him up for all of us. [Since He did that], will He not, along with Jesus, freely give us everything [else] also? read more. Who will bring an accusation against God's chosen people? [Certainly not God, for] He makes people right with Himself. Who condemns [us]? Certainly not Jesus, for He is the One who died [i.e., to save us], and what is more, He was raised from the dead and is [now] at the right side of God. He also goes [to God] on our behalf [i.e., as we pray]. Who [i.e., what] can separate us from Christ's love [for us]? [i.e., what unfortunate circumstance of life might suggest that Christ does not love us?] Would [it be] trouble? Or distress? Or persecution? Or inadequate food? Or inadequate clothing? Or danger? Or [even] death? Just as it is written [Psa. 44:22], "We are [in danger of being] killed all the time. We were considered as sheep to be slaughtered." No, [suffering any one of these things is not proof that Christ does not love us], for in spite of all these things we have a decisive victory [over life's difficulties] through [the care shown us by] Christ who loved us.
I am telling [you] the truth in Christ [i.e., since I am a Christian]; I am not lying. My conscience, [confirmed] by the Holy Spirit, supports my statements [as true], that I have great sorrow and continual anguish in my heart. read more. 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]. They are descended from our forefathers; they are the ones from whom Christ was born physically. He is God over everything [Note: Or this may be "God is over everything"] and should be praised forever! May it be so. But it is not as if the word of God [i.e., His promise to Israel] has failed [in its fulfillment]. For not all those descended from the Israelites are [truly] Israelites [i.e., God's people]. Neither are all [Jewish] people children [of God], [simply] because they are Abraham's descendants. But [Gen. 21:12 says], "It is through Isaac that you [i.e., Abraham] will have descendants." This means that it is not the physical descendants [of Abraham] who are God's children, but it is the children [born] according to [God's] promise who are [Abraham's true] descendants. For these are the words of the promise [Gen. 18:10], "I [i.e., God] will come at the appointed time and Sarah will have a son." And that is not all, but Rebecca also conceived children by one man, our forefather Isaac. (OMITTED TEXT) For even before the twins were born, and therefore had not done anything good or bad, Rebecca was told [Gen. 25:23], "The older one [i.e., Esau] will serve the younger one [i.e., Jacob]." This was so that God's purpose of choosing and calling [whomever He wanted to] might prevail, instead of [it depending on] what a person did. Just as it is written [Mal. 1:2-3], "I [i.e., God] loved Jacob, but hated Esau." What shall we say then? Is God guilty of wrongdoing? Certainly not! For He said to Moses [Ex. 33:19], "I will show pity to whomever I want, and I will show mercy to whomever I want." So then, it does not depend on what a person wants or does, but on God, who shows pity [i.e., to whomever He wants]. For the Scripture said to Pharaoh [Ex. 9:16], "I raised you up [to be a ruler] for the very purpose of demonstrating my power in your life and that my name might be made known throughout the entire world." So then, God has pity on whomever He wants to, and He makes stubborn whomever He wants. But you [i.e., probably an objecting Jew] will say to me, "Why does God still find fault [with people]? For who can [successfully] resist what God wants to do?" But who [do you think] you are, [you mere] man, to [attempt a] reply to God? Will the object formed [i.e., a clay pot] say to the one who molded it "Why did you make me this way?" Or, does not the potter have the right to make what he wants to out of the clay? Can he not make both a beautiful vase and a common pot out of the same lump [of clay]?
What shall we say then? [Simply this]: That the Gentiles, who did not attempt to become right with God [by how they lived] were made right with God, and this was the result of their faith [in Christ].
But Isaiah said about the Israelites [Isa. 40:2], "I reached out all day long to [help] people who disobeyed and spoke against [me]."
But some of the branches [of a cultivated olive tree] were broken off [i.e., God's rejection of the Jews] and you [Gentiles], representing a wild olive tree [branch], were grafted into it. So then, you [Gentiles] were able to benefit from the roots and sap of the olive tree, along with the Jews. Therefore, you should not brag [about your superiority] over the [natural] branches [i.e., the rejected Jews]. But, if you must brag, it should not be over you [Gentiles] nourishing the roots [i.e., the Jews], but over the roots nourishing you. read more. But you [Gentiles] will then say, "The branches were broken off so that we could be grafted in." True, but they [i.e., the Jews] were [really] broken off because they did not believe [in Christ], and you [Gentiles] remain [in God's favor] because you do believe [in Him]. So, do not become arrogant [about it], but be fearful. For if God did not spare the natural branches [i.e., the Jews], He will not spare you [Gentiles] either. So, look at God's kindness and severity. He was severe with those [Jews] who have fallen, but He is kind to you [Gentiles], if you continue to accept His kindness [i.e., by living for Him faithfully]. Otherwise, you too will be cut off [like the Jews were]. 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 you [Gentiles] were cut off from a natural wild olive tree and [then], contrary to the natural process, were grafted into a cultivated olive tree. [Since that has happened], how much more likely is it for these [Jews], who are the natural branches, to be grafted [back] into their own olive tree [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]. And so [i.e., in this way] all the Israelites will be saved. [Note: The "all" here is thought by many to refer to a large number of the physical Jews who will be saved, not necessarily to every single individual Jew]. Even as it is written [Isa. 59:20-21], "The Deliverer [i.e., Christ] will come from Zion [i.e., the city of Jerusalem, or from the nation of Israel]. He will take away the wickedness from Jacob [i.e., the Jews]." [A summary of Jer. 31:31-34 says], "And I [i.e., God] will make this Agreement with them [i.e., Jewish and Gentile believers] when I take away their sins." Now in response to the [proclamation of the] good news [about Christ], the Jews became [God's] enemies for the sake of you [Gentiles]. But concerning [God's] select people, these Jews became [God's] dearly loved ones for the sake of their forefathers [i.e, who believed God's promises regarding their descendants]. For God does not change His mind about the gifts He gives and the people He calls [to Him]. 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, now these [same] Jews have also been disobedient [to God], so that they may also now obtain [God's] mercy by means of the mercy [He has] shown to you [Gentiles]. For God has made all people prisoners of a disobedient life, so that He could show mercy to everyone. O, how deep is the richness of God's wisdom and knowledge! How difficult [it is for us] to explain His judgments and how impossible [for us] to accurately track how He operates! [Note: The following are rhetorical questions raised from their reading of the Old Testament]. For who has known [what goes on in] the Lord's mind? Or, who has been His advisor? Or, who has given [something] to God that He has to pay back? For everything was created by Him, exists through His [power] and is intended for His [glory]. May He be praised forever. May it be so.
But you should welcome [into your fellowship] the person whose faith is weak, and not argue [with him] over questionable matters.
But the person who has doubts about eating [a certain food] is self-condemned if he [goes ahead and] eats it, because his action is not based on faith [i.e., if he lacks the conviction that he is doing what is right]. And whatever is not done with such a conviction is a sin.
And again, Isaiah says [11:10], "A root [i.e., a descendant] from Jesse will appear [i.e., Christ], and He will rise up to rule over the nations, and the Gentiles will place their hope in Him." May God, [the source] of hope, fill you with complete joy and peace as you believe [in Christ], so that you may have an abundance of hope in the power of the Holy Spirit. read more. 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, 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. 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]. 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, read more. 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. 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. 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]. 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
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 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.
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. read more. Now may the God of peace be with all of you. May it be so.
I also send greetings to the church that meets in their house. Greetings to my dear friend Epenetus, who was the first convert to Christ in Asia [Note: This was a province in the western part of present-day Turkey].
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 am thankful that I did not immerse any of you, except for Crispus and Gaius,
These greetings are being written with my own hand. [See II Thess. 3:17].
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
See Verses Found in Dictionary
After the commotion died down, Paul sent for the [Ephesian] disciples and encouraged them before he left, [heading west] for Macedonia. And when he had traveled through those districts and had delivered many messages of encouragement, he went on [south] into Greece, read more. where he spent three months. Then, just as he was about to set sail for Syria, Paul discovered that a plot was being laid against him by the Jews, so he decided 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.
See Verses Found in Dictionary
Now the disciples, who had become scattered all over, went everywhere preaching the message [of God].
And this was done three times before it was all lifted back up into the sky.
He was a man who had learned the way of the Lord, and with spiritual fervor, taught accurately [what he knew] about Jesus, although he knew [and had received] only the immersion [taught and practiced] by John.
Then, while Apollos was [still] at Corinth, Paul traveled through the [western] districts and came to Ephesus where he found some disciples. He asked them, "Did [any of] you receive the [indwelling] Holy Spirit when you became believers [in Jesus]?" They answered him, "No, we have never [even] heard that there was a Holy Spirit." read more. Paul [again] asked, "Into what were you immersed then?" They answered him, "Into John's immersion."
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]. 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]."
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.
I am Tertius, who is writing this letter [for Paul], and I send you my greetings in [the fellowship of] the Lord.