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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indeed Phrygia and Pamphylia, Egypt and the regions of Libya which is beyond Cyrene, and Roman sojourners, both Jews and proselytes,
And when these things were fulfilled, Paul purposed in spirit, having traveled through Macedonia and Achaia, to go on into Jerusalem, saying that, After I am there it behooves me also to see Rome.
And having come through those regions, and exhorted them with much speaking, he came into Greece; and having remained three months, a plot rising against him from the Jews, when about to sail for Syria, he was of a mind to return through Macedonia.
For Paul decided to sail by Ephesus, in order that it might not be necessary for him to spend the time in Asia: for he was hastening, if it might be possible for him to be in Jerusalem on the day of Pentecost.
I commend unto you our sister Phoebe, being a minister of the church which is in Cenchrea,
Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren along with them. Salute Philologus and Julius, Nereus and his sister, and Olympas, and all the saints who were with them.
Gaius my host, and that of the whole church salutes you. Erastus the steward of the city, and brother Quartus, salute you.
in whom we have redemption, the remission of sins:
Erastus remained in Corinth: and I left Trophimus in Miletum sick.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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Criticise not, that you may not be criticised.
And while they were gazing up into the heaven, He going, and behold, two men stood by them in white garments, who also said, Ye Galilean men, why stand you looking up into the heaven? this same Jesus, the One having been received up into the heaven, will so come in the manner in which you saw Him going up into the heaven.
Then it seemed good to the apostles and the elders, along with the whole church, to send men chosen from them into Antioch along with Paul and Barnabas; Judas called Barsabbas, and Silas, leaders among the brethren:
Then indeed they, having been sent away, came down into Antioch, and convening the multitude, they delivered the letter.
She, following Paul and us, continued to cry out, saying, These men are the servants of the Most High God, who proclaim to us the way of salvation. And she continued to do this many days. And Paul, being worn out, and turning round, said to the spirit, I command thee in the name of Jesus Christ to come out from her. And he came out the same hour. read more. And her masters seeing that the hope of their gain was gone, arresting Paul and Silas, dragged them into the forum to the rulers, and leading them to the magistrates, said, These men do exceedingly trouble our city, being Jews,
And having laid many stripes on them, they cast them into prison, commanding the jailer to keep them safely:
And having found a certain Jew by name Aquila, a Pontic by race, having recently come from Italy, and Priscilla his wife; because Claudius had commanded all the Jews to depart from Rome: he came to them:
having spent some time, he went from them, traveling consecutively through the Galatian country and Phrygia, confirming all the disciples. And a certain Jew, Apollos by name, an Alexandrian by race, an eloquent man, came into Ephesus, being mighty in the scriptures. read more. And he was instructed in the way of the Lord, and zealous in spirit, was speaking and teaching accurately the things concerning Jesus, knowing only the baptism of John; and he began to preach boldly in the synagogue. But Priscilla and Aquila, having heard him, took him to themselves, and expounded unto him the way of the Lord more perfectly. And he wishing to go into Achaia, the brethren having sent him forth wrote to the disciples to receive him. Who, being present, conferred much on those having believed through grace. For he vehemently argued down the Jews, publicly, showing through the scriptures that Jesus is the Christ.
And when these things were fulfilled, Paul purposed in spirit, having traveled through Macedonia and Achaia, to go on into Jerusalem, saying that, After I am there it behooves me also to see Rome.
And when these things were fulfilled, Paul purposed in spirit, having traveled through Macedonia and Achaia, to go on into Jerusalem, saying that, After I am there it behooves me also to see Rome.
And when these things were fulfilled, Paul purposed in spirit, having traveled through Macedonia and Achaia, to go on into Jerusalem, saying that, After I am there it behooves me also to see Rome.
And when these things were fulfilled, Paul purposed in spirit, having traveled through Macedonia and Achaia, to go on into Jerusalem, saying that, After I am there it behooves me also to see Rome. And having sent two of those ministering to him, Timothy and Erastus, into Macedonia, himself spent the time in Asia.
And having sent two of those ministering to him, Timothy and Erastus, into Macedonia, himself spent the time in Asia.
And having sent two of those ministering to him, Timothy and Erastus, into Macedonia, himself spent the time in Asia. And at that time there was no small commotion concerning the way. read more. For a certain Demetrius by name, a silversmith, making silver shrines of Diana, was bringing no small gain to the mechanics, whom having assembled and the laborers about such things, he said, Men, you know that it is from this work that prosperity is to us: and you see and hear, that not only at Ephesus, but almost throughout all Asia, that this Paul having persuaded them has turned away a great multitude, saying that there are no gods made with hands. And not only is this interest in danger to us to come into disrepute; but even the temple of the great goddess Diana to be considered for nought, and they are about even to despise the majesty of her, whom all Asia and the world worships. And hearing and being filled with rage, they continued to cry out, saying, Great is Diana of the Ephesians. And the city was filled with commotion: and they rushed of one accord into the theatre, seizing Gaius and Aristarchus, the Macedonians, the companions of Paul. And Paul wishing to go in unto the people, the disciples suffered him not; and certain ones of the Asiatic rulers, also being friends to him, having sent to him, continued to entreat him not to give himself up into the theatre. Then indeed they continued to cry out some one thing, and some another: for the church was confused; and the most of them did not know on account of what they had come together. And some from the crowd forced in Alexander, the Jews precipitating him forward; and Alexander, beckoning with his hand, wished to apologize to the people. But recognizing that he is a Jew, there was one voice from all crying out about two hours, Great is Diana of the Ephesians. And the city clerk having dismissed the multitudes, said, Ephesian men, for what one of men is there that does not know that the city of the Ephesians is a worshiper of the great goddess Diana, and of the statue having fallen down from Jupiter? Therefore these things being unquestionable, it is necessary that you become calm, and do nothing rashly. For you have led in these men, who are neither robbers of temples, nor are they blaspheming your goddess. If indeed therefore Demetrius, and the mechanics along with him, have a charge against any one, the courts are in session, and there are lawyers: let them implead one another. But if you are seeking something concerning other things, it shall be settled in the lawful church. For indeed we are in danger of prosecution for the disturbance this day, there being no cause concerning which we shall be able to give a reason for this uproar.
and having remained three months, a plot rising against him from the Jews, when about to sail for Syria, he was of a mind to return through Macedonia.
and having remained three months, a plot rising against him from the Jews, when about to sail for Syria, he was of a mind to return through Macedonia.
and having remained three months, a plot rising against him from the Jews, when about to sail for Syria, he was of a mind to return through Macedonia. And Sopater the (son) of Pyrrhus, the Berean, and Aristarchus, the Thessalonian, and Secundus; and Gaius the Derbean, and Timothy; and Tychicus and Trophimus the Asiatics, accompanied him;
Paul, a servant of Jesus Christ, called an apostle, having been separated unto the gospel of God, which He proclaimed beforehand through His prophets in the holy scriptures, read more. concerning his Son, having been born of the seed of David according to the flesh; having been ordained the Son of God with power, according to the spirit of holiness, from the resurrection of the dead, of Jesus Christ our Lord: through whom we received grace and apostleship, unto obedience of faith among all the Gentiles, in behalf of his name: among whom ye are also called of Jesus Christ: to all the beloved of God who are in Rome, saints having been called. Grace and peace to you from God our Father and the Lord Jesus Christ.
to all the beloved of God who are in Rome, saints having been called. Grace and peace to you from God our Father and the Lord Jesus Christ. In the first place, indeed, I praise my God through Jesus Christ for you all, because your faith is spoken of throughout the whole world. read more. For God is my witness, whom I serve in my spirit in the gospel of his Son, how I unceasingly make mention of you always in my prayer; praying, if by any means I shall be prospered in the will of God to come to you. For I long to see you, in order that I may impart unto you a certain spiritual grace, that you may be established; but this is the consolation among you through faith in one another, both of you and me. But I do not wish you to be ignorant, brethren, that frequently I purposed to come to you, and was hindered hitherto, in order that I may have some fruit among you, as well as also among other Gentiles. I am debtor both to the Greeks, and to the barbarians; both to the wise, and the unwise: so to my utmost ability, I am ready to preach the gospel to you who are in Rome also.
so to my utmost ability, I am ready to preach the gospel to you who are in Rome also. For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. read more. For the righteousness of God is revealed in him from faith to faith: as has been written, But the just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which is known of God is manifest in them; for God has revealed it to them: for the invisible things of Him from the creation of the world are seen, being known by the things which are made, even His eternal power and divinity; so that they are without excuse: because, knowing God, they did not glorify Him as God, neither were they thankful; but they became vain in their reasonings, and their foolish heart was darkened. Saying that they were wise, they became fools, and changed the glory of the invisible God into the similitude of the likeness of corruptible man, and of birds, and of quadrupeds, and of creeping things. Therefore God gave them up, in the lusts of their hearts, to impurity, to dishonor their bodies among themselves: who changed the truth of God into a lie, and worshiped and served the creature rather than the Creator, who is blessed for evermore: amen. On account of this God gave them up to the lusts of dishonor: for indeed their women changed the natural use to that which is against nature: likewise also the men, having left the natural use of the woman, burned in their desire towards one another; men with men working out disgrace, and receiving the reward of their error among themselves which it behooved. And as they did not approve to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are inappropriate; being filled with all injustice, wickedness, vice, covetousness; full of envy, murder, strife, deceitfulness, evil affection; whisperers, calumniators, haters of God, insulters, proud, arrogant, practitioners of evils, disobedient to parents, covenant-breakers, incontinent, without natural affections, unmerciful, who, knowing the rightfulness of God, that those who do such things are worthy of death, not only do the same, but they even delight in those who are doing them.
Therefore thou art inexcusable, O man, every one judging. For in whatsoever thou art judging another, thou art condemning thyself; for thou judging art doing the same things. For we know that the judgment of God according to truth is against those doing such things. read more. But do you consider this, O man, judging those doing such things, and doing the same, that you shall escape the judgment of God? Do you look with contempt upon the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God is leading you to repentance? But according to thy hardness and thy impenitent heart, thou art treasuring up to thyself wrath against the day of wrath and of the revelation of the righteous judgment of God; who will give to each one according to his works: to those indeed who with patience of good work are seeking glory and honor and immortality, eternal life: but to those who are of self-seeking, and disobedient to the truth, but obedient to unrighteousness, there are indignation and wrath. Tribulation and anguish upon every soul of man that is working out evil, both the Jew first, and the Greek; but glory and honor and peace to every one doing good; to the Jew first, and also to the Greek. For there is no respect of persons with God. For so many as sinned without law will also perish without law; and so many as sinned under the law shall be judged by the law; for the hearers of the law are not righteous with God, but the doers of the law shall be justified. For when the Gentiles, not having the law, may by nature do the things of the law, they, not having the law, are a law unto themselves: who show the work of the law written in their hearts, their conscience witnessing, and their thoughts accusing or indeed excusing with one another, in the day when God will judge the secrets of men through my gospel according to Jesus Christ. But if you are denominated a Jew, and rest in the law, and boast in God, and know his will, and approve the things which are excellent, being taught by the law; and persuade yourself that you are a guide of the blind, a light of those who are in darkness, an instructor of the ignorant, a teacher of the juveniles, having a form of knowledge and truth in the law; therefore do not you who teach another teach yourself? do you, who preach not to steal, steal? do you, who say not to commit adultery, commit adultery? do you, who abominate idolatry, rob temples? do you, who boast in the law, through the transgression of the law dishonor God?
Then what more belongs to the Jew, or what is the profit of circumcision? Much every way. For indeed, in the first place, the oracles of God were committed unto them. read more. For what if some did not believe? whether will their unbelief destroy the faith of God? it could not be so: but let God be true, and every man a liar; as indeed it has been written, In order that you may be justified in your words, and shall prevail, in your judgment. But if our unrighteousness commends the righteousness of God, what shall we say? Is God unjust administering wrath? I speak according to a man. It could not be so: then how will God judge the world? And if the truth of God through my falsehood abounded unto His glory, why am I still judged as a sinner? are we not indeed thus traduced, and as some say we speak, that, Let us do evil in order that good may come? whose condemnation is just. Then what? are we the better? By no means: for we have proven already that both Jews and Greeks are all under sin; as has been written, There is no one good, not one: there is no one who understands, there is no one who seeks out God; all have gone away, they have all together become unprofitable; there is no one who is doing good, there is not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Whose feet are swift to shed blood: destruction and misery are in their ways: and they have not known the way of peace. The fear of God is not before their eyes. But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God. Therefore no flesh shall be justified by works of law: for through law there is a perfect knowledge of sin. And now the righteousness of God without law has been made manifest, being witnessed by the law and the prophets; but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference, for all sinned, and come short of the glory of God; being freely justified by his grace, through the redemption which is in Christ Jesus: whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed, in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who is of the faith of Jesus. Then where is boasting? It is excluded. By what law? of works? No; but by the law of faith. For we conclude that a man is justified by faith without works of law. Whether is he the God of the Jews only? is He not also the God of the Gentiles? Yea, also of the Gentiles: truly there is one God, who will justify the circumcision by faith, and the uncircumcision through faith. Then do we make void the law through faith? It could not be so: but we establish the law.
who was delivered on account of our transgressions, and raised for our justification.
Whether are you ignorant, O brethren, for I speak to those knowing the law, for the law hath dominion over a man for so long time as he may live? For a woman who is under her husband has been given to her husband by the law so long as he lives; but if the husband may die, she is free from the law of the husband. read more. Then if she may be married to another man, her husband still living, she will be designated an adulteress: but if her husband may die, she is free from the law; and is no adulteress, though she is married to another man. So, my brethren, ye are dead to the law through the body of Christ, that ye should be married to another, to him who is risen from the dead, in order that we may bring forth fruit unto God. For when we were in carnality, the emotions of sins, which were through the law, did work in our members to bring forth fruit unto death. But now we have been made free from the law, being dead in that in which we were held; so that we serve in the newness of the spirit, and not in the oldness of the letter. Then what shall we say? is the law sin? It could not be so; but I did not know sin except through the law: for indeed I had not known lusts, unless the law said, Thou shalt not covet. But sin, taking occasion through the commandment, did work in me all concupiscence; for without law sin was dead. But I was alive at one time without law: but the commandment having come, sin revived, and I died; and the commandment, which was unto life, the same was unto death. For sin, taking occasion through the commandment, deceived me, and through it slew me. So the law is indeed holy, and the commandment holy, and righteous, and good. Then did that which is good become death to me? it could not be so: but sin, that it may appear sin, through the good was working out death to me, in order that sin may be exceedingly sinful through the commandment. For we know that the law is spiritual: but I am carnal, having been sold under sin. For that which I do, I know not: for I do that which I do not will; but I do that which I hate. But if I do that which I do not will, I consent to the law that it is beautiful; but now it is no more I that do it, but sin dwelling in me. For I know that in me, that is, in my carnal mind, there dwells no good thing. For to will is present with me, but to do that which is beautiful is not: for the good which I will I do not; but the evil which I do not will, that I do. If I do that which I do not will, it is no longer I that do it, but sin dwelling in me. Then I find a law, that, to me wishing to do that which is beautiful, that the evil is present with me: for I delight in the law of God according to the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Thanks be unto God through Jesus Christ our Lord: then therefore with the mind I serve the law of God; but with carnality the law of sin.
There is therefore now no condemnation to those who are in Christ Jesus. For the law of the Spirit of life has made thee free from the law of sin and of death. read more. For there was an impotency of the law, in which it was weak through depravity, God having sent his own Son in the likeness of the sin of depravity and for sin, condemned sin in depravity: in order that the righteousness of the law may be fulfilled in us, who walk not according to depravity, but according to the spirit. For those being in harmony with depravity, do mind the things of depravity, and those in harmony with the Spirit, the things of the Spirit: for the mind of depravity is death: and the mind of the Spirit is life and peace. Therefore the mind of depravity is enmity toward God: for it is not subordinated to the law of God, for it is not able so to be. But those being in depravity are not able to please God. But ye are not in depravity, but in the Spirit, if indeed the Spirit of God dwells in you. But if any one has not the Spirit of Christ, he is none of His. But if Christ is in you, the body is dead so far as sin is concerned; but the Spirit is life so far as righteousness is concerned. But if the Spirit of Him who raised up Jesus from the dead dwells in you, the one having raised Christ Jesus from the dead will also create life in your mortal bodies through His Spirit, who dwells in you. Then therefore, brethren, we are debtors, not to depravity, to live according to depravity.
Then therefore, brethren, we are debtors, not to depravity, to live according to depravity. For if you live according to depravity, you are about to die: but if through the Spirit you kill the practices of the body, you shall live. read more. For so many as are led by the Spirit of God, these are the sons of God. For you did not receive the spirit of bondage again unto fear; but you received the Spirit of adoption, in which we cry; Father, Father. The Spirit Himself witnesses along with our spirit, that we are the children of God. And if children, indeed heirs; truly heirs of God, and joint heirs with Christ; if we suffer together, in order that we may also be glorified together. For I reckon that the sufferings of these present times are not worthy to be compared to the glory which is about to be revealed in us. For the earnest expectation of the creature awaits the revelation of the sons of God. For the creature has been subordinated to mortality, not willingly, but through Him who subordinated it; therefore indeed pursuant to hope, the creature itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that all creation groans together and travails together until now; and not only so, but we ourselves, having the earnest of the Spirit, and we ourselves groan within ourselves, waiting for the adoption of sons, the redemption of our body. For we are saved by hope: but hope which is seen is not hope: for why does any one indeed hope for that which he sees? But if we hope for that which we do not see, we wait for it with patience. And likewise the Spirit also helps our infirmity. For we know not what we should pray for as it behooves us: but the Spirit himself makes intercession with unutterable groanings: but he that searches the hearts knows what is the mind of the Spirit, because he makes intercession towards God in behalf of the saints. But we know that all things work together for good to them that love God, to them that are called according to his purpose. Because whom he did foreknow, he did also predestinate to be conformed to the image of his Son, in order that he might be the firstborn among many brethren: and whom He did foreknow, them he also called: and whom he called, them he also justified: and whom he justified, them He also glorified. Then what shall we say to these things? If God is for us, who can be against us?
Then what shall we say to these things? If God is for us, who can be against us? Indeed he who spared not his own Son, but delivered Him up for us all, how will He not with him, freely give us all things? read more. Who will lay anything to the charge of God's elect? It is God who justifies: who is he that condemns? It is Christ who died, and rather who is risen, who is on the right hand of God, who indeed is interceding in our behalf. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? As has been written, that We are killed all day for thy sake; we are counted as sheep of the slaughter. But in all these we are more than conquerors through him that loved us.
I speak the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost, that there is great sorrow to me and incessant grief to my heart. read more. For I would pray, that I myself might be an offering from Christ; in behalf of my brethren, my kindred according to the flesh: who are Israelites, of whom is the adoption of sons, and the glory, and the covenants, and the giving of the law, and the service, and the promises: of whom are the fathers, and of whom is Christ according to the flesh. Who is over all, God blessed forever: amen. But not as that the word of God has been a failure. For these are not all Israel who are of Israel; neither are the children all the seed of Abraham; but in Isaac shall thy seed be called; that is the children of the flesh the same are not the children of God; but the children of the promise are counted for the seed. For this is the word of the promise, About this time I will come, and there shall be a son to Sarah. Not only so; but Rebecca also having cohabitation of one, our father Isaac; for the children not having been born, neither having done anything good or evil, in order that the purpose of God might stand according to election not of works, but of him that calleth, and it was said to her, The elder shall serve the younger: as has been written, Jacob have I loved, but Esau have I hated. Then what shall we say? Is there unrighteousness with God? It could not be so. For he says to Moses, I will have mercy on whom I do have mercy, and I will commiserate whom I do commiserate. Then it is not of him that willeth, nor him that runneth, but of God who shows mercy. For the scripture says to Pharaoh, For this very thing have I raised you up, that I may show forth my power in you, and that my name may be proclaimed in all the earth. Then therefore he has mercy on whom he will, and whom he will he hardens. Then thou wilt say to me, Why does he yet find fault? For who has resisted his will? O man, who art thou that repliest against God? Whether shall the thing formed say to him that formed it. Why did you make me thus? Has not the potter the right of the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?
Then what shall we say? That the Gentiles, not pursuing righteousness, received righteousness, and the righteousness which is from faith:
But to Israel he says, All day long have I reached forth my hands to a gainsaying and disobedient people.
And if certain ones of the branches were broken off, and you being a wild olive-tree are grafted in among them, and have become a partaker of the root of the fatness of the olive-tree; boast not against the branches: but if you boast, you are not bearing the root, but the root you. read more. Then you will say, The branches were broken off, that I may be grafted in. Beautifully; they were broken off by unbelief, but you stand by faith, Think not high things, but fear. For if God spared not the natural branches, neither will he spare you. Then behold the goodness and severity of God: upon those who fell indeed, severity; but upon you the goodness of God, if you may abide in his goodness: since you too may be cut off. But these also, if they may not abide in unbelief, shall be grafted in: for God is able to graft them in again. For if you, having been cut off the olive tree which is wild by nature, and contrary to nature were grafted into the good olive tree: how much more shall these, who are the natural branches, be grafted into their own olive tree? I do not wish you to be ignorant, brethren, as to this mystery, in order that you may not he wise with yourselves, that blindness in part has happened unto Israel, until the fulness of the Gentiles may come in; and so all Israel shall be saved: as has been written, A leader shall come out of Zion, shall turn ungodliness from Jacob. And this is the covenant with me unto them, that I may take away their sins. They are enemies indeed, as touching the gospel, for your sakes: but beloved with reference to election for the sake of the fathers: for the gifts and calling of God are without repentance. For as you at one time were disobedient to God, but now you have received mercy through their disobedience, even also these were now disobedient, in order that through the mercy shown to you they themselves may now also obtain mercy. For God has shut up all in unbelief, in order that he may have mercy on all. O the depth of the riches of the wisdom of the knowledge of God! His judgments are unsearchable, and his ways past tracing out. For who has known the mind of the Lord? who became his counsellor? or who has given unto him, and it shall be recompensed unto him again? Because of Him, and through him, and unto him, are all things: to him be glory forever: amen.
But receive to yourselves him who is weak in faith, not into disputations of doubtful matters.
but if he may eat doubting, he has been condemned, because it is not of faith; but every thing which is not of faith is sin.
And again, Isaiah says, There shall be the root of Jesse, and he that ariseth to rule over the Gentiles; in him shall the Gentiles hope. And the God of hope fill you in all joy and peace in believing, that ye may abound in hope, in the power of the Holy Ghost. read more. But I am indeed persuaded, my brethren, concerning you, that you are also full of goodness, having been filled with all knowledge, being able also to admonish one another. But I have written unto you more boldly in part, as reminding you, on account of the grace which has been given unto me from God, that I should be the minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering of the Gentiles may be well received, having been sanctified by the Holy Ghost. Moreover I have boldness in Christ Jesus as to the things appertaining to God: for I will not dare to speak anything save those things which Christ has wrought through me, unto the obedience of the Gentiles, in word and deed, in the power of signs and wonders, in the power of the Spirit of God, so that from Jerusalem, and around about even unto Illyricum, I have fully preached the gospel of Christ; but being so ambitious not to preach the gospel, where Christ has been named, in order that I may not build on another man's foundation; but, as has been written, Those, to whom he has not been preached, shall see concerning him, and they who have not heard shall understand. Therefore indeed I was hindered much from coming unto you:
Therefore indeed I was hindered much from coming unto you: but now, no longer having a place in these regions, and having an earnest longing for many years to come to you, read more. as I may journey into Spain, for I hope traveling through to see you, and by you to be sent forth thither, if in the first place I may be satisfied with your company??25 but now I journey to Jerusalem, ministering to the saints.
For Macedonia and Achaia were pleased to make a certain contribution to the poor who are in Jerusalem. For they were pleased to do so; and they are their debtors: for if the Gentiles participated in spiritual things, they owe it to them also to minister unto them in carnal things. read more. Then having completed and sealed this fruit unto them, I will sail away for Spain by you; but I know that coming unto you, I will come in the fullness of the blessing of Christ. But I exhort you, brethren, through our Lord Jesus Christ, and through the love of the Spirit, that you cooperate with me in your prayers to God in my behalf;
But I exhort you, brethren, through our Lord Jesus Christ, and through the love of the Spirit, that you cooperate with me in your prayers to God in my behalf; in order that I may be delivered from those in Judea who do not believe, and my ministry may be acceptable to the saints in Jerusalem;
in order that I may be delivered from those in Judea who do not believe, and my ministry may be acceptable to the saints in Jerusalem; in order that having come to you in joy through the will of God, and together with you find rest. read more. Now the God of peace be with you all. Amen.
and the church in their house. Salute Epaenetus my beloved, who is the first fruit of Asia unto Christ.
To Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery having been hidden during the eternal times, but having now indeed been made manifest, through the prophetical scriptures, and having been made known to all the Gentiles, according to the commandment of the eternal God, unto the obedience of faith; read more. to God who alone is wise, through Jesus Christ, to the glory unto the ages of the ages. Amen.
I thank God that I baptized none of you, except Crispus and Gaius;
The salutation of me Paul with my own hand.
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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After the uproar ceased, Paul, having sent for the disciples and exhorted them, bidding them adieu, departed to go into Macedonia. And having come through those regions, and exhorted them with much speaking, he came into Greece; read more. and having remained three months, a plot rising against him from the Jews, when about to sail for Syria, he was of a mind 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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Therefore indeed, being dispersed abroad, they went everywhere preaching the word:
And this took place three times: and all things were again taken up into the heaven.
And he was instructed in the way of the Lord, and zealous in spirit, was speaking and teaching accurately the things concerning Jesus, knowing only the baptism of John;
And it came to pass, while Apollos was in Corinth, Paul having come through the upper regions came down into Ephesus: and found certain disciples, and said to them, Have you received the Holy Ghost, having believed? And they said to him, But we have not heard if the Holy Ghost is (given). read more. And he said, Into what then were you baptized? And they said, Into the baptism of John.
For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For the righteousness of God is revealed in him from faith to faith: as has been written, But the just shall live by faith.
I commend unto you our sister Phoebe, being a minister of the church which is in Cenchrea, in order that you may receive her in the Lord, worthily of the saints, and that ye may assist her in whatsoever matters she may need you: for she has been a helper of many, and myself.
I Tertius, the one writing the epistle, salute you in the Lord.