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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Phrigia, Pamphylia, and of Egypt, and of the parts of Libya, which is beside Cyrene; And strangers of Rome;
After these things were ended, Paul purposed in the spirit, to pass over Macedonia and Achaia, and to go to Jerusalem, saying, "After I have been there I must also see Rome."
And when he had gone over those parts, and given them large exhortations, he came into Greece: and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria; He purposed to return through Macedonia.
For Paul had determined to leave Ephesus as they sailed, because he would not spend the time in Asia. For he hasted to be, if he could possibly, at Jerusalem at the day of Pentecost.
Now go I unto Jerusalem, and minister unto the saints.
I commend unto you Phoebe our sister, which is a minister of the congregation of Cenchreae,
Greet Asyncritus, Phlegon, Hermas, Patrobas, Mercurius, and the brethren which are with them. Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints which are with them.
Gaius mine host and the host of all the congregations, saluteth you. Erastus, the chamberlain of the city, saluteth you. And Quartus, a brother, saluteth you.
in whom we have redemption through his blood, that is to say, forgiveness of sins,
Erastus abode at Corinth. Trophimus I left at Miletus sick.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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Judge not, that ye be not judged.
And while they looked steadfastly up to heaven, as he went; behold, two men stood by them in white apparel, which also said, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come, even as ye have seen him go into heaven."
Then pleased it the apostles and elders, with the whole congregation, to send chosen men of their own company to Antioch with Paul and Barnabas. They sent Judas, called also Barsabbas, and Silas, which were chief men among the brethren:
When they were departed, they came to Antioch and gathered the multitude together and delivered the epistle.
The same followed Paul and us, and cried, saying, "These men are the servants of the most high God, which show unto us the way of salvation." And this did she many days. But Paul, not content, turned about and said to the spirit, "I command thee in the name of Jesus Christ that thou come out of her." And he came out the same hour. read more. And when her master and mistress saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, and brought them to the officers, saying, "These men trouble our city, which are Jews
and when they had beaten them sore, they cast them into prison commanding the jailer to keep them surely.
and found a certain Jew named Aquila, born in Pontus, lately come from Italy with his wife Priscilla: because that the Emperor Claudius had commanded all Jews to depart from Rome. And he drew unto them.
and departed unto Antioch, and when he had tarried there a while, he departed, and went over all the country of Galatia and Phrygia by order, strengthening all the disciples. And a certain Jew named Apollos, born at Alexandria came to Ephesus: an eloquent man, and mighty in the scriptures. read more. The same was informed in the way of the Lord, and he spake fervently in the spirit, and taught diligently the things of the Lord, and knew but the baptism of John only. And the same began to speak boldly in the Synagogue. And when Priscilla and Aquila had heard him: they took him unto them; And expounded unto him the way of God more perfectly. And when he was disposed to go into Achaia, the brethren wrote, exhorting the disciples to receive him. After he was come thither he helped them much, which had believed through grace. And mightily he overcame the Jews and that openly showing by the scriptures that Jesus was Christ.
After these things were ended, Paul purposed in the spirit, to pass over Macedonia and Achaia, and to go to Jerusalem, saying, "After I have been there I must also see Rome."
After these things were ended, Paul purposed in the spirit, to pass over Macedonia and Achaia, and to go to Jerusalem, saying, "After I have been there I must also see Rome."
After these things were ended, Paul purposed in the spirit, to pass over Macedonia and Achaia, and to go to Jerusalem, saying, "After I have been there I must also see Rome."
After these things were ended, Paul purposed in the spirit, to pass over Macedonia and Achaia, and to go to Jerusalem, saying, "After I have been there I must also see Rome." So sent he into Macedonia two of them that ministered unto him: Timothy and Erastus: but he himself remained in Asia for a season.
So sent he into Macedonia two of them that ministered unto him: Timothy and Erastus: but he himself remained in Asia for a season.
So sent he into Macedonia two of them that ministered unto him: Timothy and Erastus: but he himself remained in Asia for a season. The same time there arose no little ado about that way. read more. For a certain man named Demetrius, a silversmith which made silver shrines for Diana, was not a little beneficial unto the craftsmen: which he called together with the workmen of like occupation, and said, "Sirs ye know that by this craft we have vantage. Moreover, ye see and hear that not alone at Ephesus: but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be not gods which are made with hands: so that not only this our craft cometh into peril to be set at nought: but that also the temple of the great goddess Diana should be despised. And her magnificence should be destroyed, which all Asia, and the world worshippeth." When they heard these sayings, they were full of wrath, and cried out saying, "Great is Diana of the Ephesians." And all the city was on a roar, and they rushed into the common hall with one assent, and caught Gaius, and Aristarchus, men of Macedonia, Paul's companions. When Paul would have entered in unto the people, the disciples suffered him not. Certain also of the chief of Asia which were his friends, sent unto him, desiring him that he would not press into the common hall. Some cried one thing, and some another and the congregation was all out of quiet, and the more part knew not wherefore they were come together. Some of the company drew forth Alexander, the Jews thrusting him forwards. Alexander beckoned with the hand, and would have given the people an answer. When they knew that he was a Jew, there arose a shout almost for the space of two hours of all men crying, "Great is Diana of the Ephesians." When the town clerk had ceased the people he said, "Ye men of Ephesus: what man is it that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which came from heaven? Seeing then that no man saith here against, ye ought to be content, and to do nothing rashly; For ye have brought hither these men, which are neither robbers of churches, nor yet despisers of your goddess. Wherefore if Demetrius and the craftsmen which are with him, have any saying to any man: the law is open, and there are rulers. Let them accuse one another. If ye go about any other thing, it may be determined in a lawful congregation. For we are in jeopardy to be accused of this day's business: forasmuch as there is no cause whereby we may give a reckoning of this concourse of people."
and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria; He purposed to return through Macedonia.
and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria; He purposed to return through Macedonia.
and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria; He purposed to return through Macedonia. There accompanied him into Asia, Sopater of Beroea: And of Thessalonica, Aristarchus and Secundus, and Gaius of Derbe, and Timothy: And out of Asia, Tychicus and Trophimus.
Paul, the servant of Jesus Christ, called unto the office to be an apostle, put apart to preach the Gospel of God, which he promised afore by his prophets, in the holy scriptures read more. that make mention of his son, the which was begotten unto him of the seed of David, as pertaining to the flesh: and declared to be the son of God with power of the holy ghost, that sanctifieth, since the time that Jesus Christ our Lord rose again from death: by whom we have received grace and apostleship, to bring all manner heathen people unto obedience of the faith, that is in his name: of the which heathen are ye a part also, which are Jesus Christ's by vocation. To all you of Rome beloved of God, and saints by calling. Grace be with you, and peace from God our father, and from the Lord Jesus Christ.
To all you of Rome beloved of God, and saints by calling. Grace be with you, and peace from God our father, and from the Lord Jesus Christ. First: Verily I thank my God through Jesus Christ for you all, because your faith is published throughout all the world. read more. For God is my witness, whom I serve with my spirit, in the Gospel of his son that without ceasing I make mention of you always in my prayers, beseeching that at one time or another, a prosperous journey, by the will of God, might fortune me to come unto you. For I long to see you, that I might bestow among you some spiritual gift, to strengthen you withal. That is: that I might have consolation together with you, through the common faith, which both ye and I have. I would that ye should know, brethren, how that I have oftentimes purposed to come unto you, but have been let hitherto, to have some fruit among you, as I have among other of the gentiles. For I am debtor both to the Greeks, and to them which are no Greeks, unto the learned and also unto the unlearned. Likewise, as much as in me is, I am ready to preach the Gospel to you of Rome also.
Likewise, as much as in me is, I am ready to preach the Gospel to you of Rome also. For I am not ashamed of the Gospel of Christ, because it is the power of God unto salvation to all that believe; namely to the Jew, and also to the gentile. read more. For by it, the righteousness which cometh of God is opened, from faith to faith. As it is written, "The just shall live by faith." For the wrath of God appeareth from heaven against all ungodliness and unrighteousness of men which withhold the truth in unrighteousness. Seeing what may be known of God, that same is manifest among them: For God did show it unto them. So that his invisible things, that is to say, his eternal power and godhead, are understood and seen by the works from the creation of the world. So that they are without excuse, inasmuch as when they knew God, they glorified him not as God, neither were thankful: but waxed full of vanities in their imaginations. And their foolish hearts were blinded. When they counted themselves wise, they became fools and turned the glory of the immortal God, unto the similitude of the image: of mortal man, and of birds, and four footed beasts and of serpents. Wherefore God, likewise, gave them up unto their hearts' lusts, unto uncleanness to defile their own bodies between themselves: which turned his truth unto a lie, and worshipped and served the creatures more than the creator, which is blessed forever, Amen. For this cause, God gave them up unto shameful lusts. For even their women did change the natural use unto the unnatural. And likewise also the men left the natural use of the woman, and burnt in their lusts, one on another, among themselves. And man with man wrought filthiness: and received in themselves the reward of their error, as it was according. And as it seemed not good unto them to be a known of God, even so God delivered them up unto a lewd mind, that they should do those things which were not comely, being full of all unrighteous doing: of fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, evil-conditioned whisperers, backbiters, haters of God, doers of wrong, proud, boasters, bringers-up of evil things, disobedient to fathers and mothers, without understanding, covenant-breakers, unloving, truce-breakers, and merciless. Which men, though they knew the righteousness of God, how that they which such things commit are worthy of death: yet not only do the same, but also have pleasure in them that do them.
Therefore art thou inexcusable, O man, whosoever thou be that judgest. For in the same wherein thou judgest another, thou condemnest thyself. For thou that judgest doest even the same self things. But we are sure that the judgment of God is according to truth, against them which commit such things. read more. Thinkest thou this, O thou man that judgest them which do such things and yet doest even the very same: that thou shalt escape the judgment of God? Either despisest thou the riches of his goodness and patience, and long sufferance? And rememberest not how that the kindness of God leadeth thee to repentance? But thou, after thine hard heart that cannot repent, heapest thee together the treasure of wrath against the day of vengeance: when shall be opened the righteous judgment of God, which will reward every man according to his deeds, that is to say: praise, honour, and immortality, to them which continue in good doing, and seek eternal life. But unto them that are rebellious, and disobey the truth, and follow iniquity, shall come indignation and wrath, tribulation and anguish, upon the soul of every man that doth evil. Of the Jew first: And also of the gentile. To every man that doth good shall come praise, honour and peace, to the Jew first, and also to the gentile. For there is no partiality with God: But whosoever hath sinned without law, shall perish without law. And as many as have sinned under the law, shall be judged by the law. For before God they are not righteous which hear the law: but the doers of the law shall be justified. For if the gentiles, which have no law, do of nature the things contained in the law: then they having no law, are a law unto themselves, which show the deed of the law written in their hearts: While their conscience beareth witness unto them, and also their thoughts, accusing one another, or excusing, at the day when God shall judge the secrets of men, by Jesus Christ according to my Gospel. Behold, thou art called a Jew, and trustest in the law and rejoicest in God, and knowest his will, and hast experience of good and bad, in that thou art informed by the law: And believest that thou thyself art a guide unto the blind, a light to them which are in darkness, an informer of them which lack discretion, a teacher of the unlearned, which hast the example of that which ought to be known, and of the truth in the law. But thou which teachest another, teachest not thyself. Thou preachest, a man should not steal: and yet thou stealest. Thou sayest, a man should not commit adultery: and thou breakest wedlock. Thou abhorrest images: and robbest God of his honour. Thou rejoicest in the law: and through breaking the law dishonourest God.
What preferment, then, hath the Jew? Other, what advantageth circumcision? Surely, very much. First: unto them was committed the word of God. read more. What, then, though some of them did not believe? Shall their unbelief make the promise of God without effect? God forbid. Let God be true, and all men liars, as it is written, "That thou mightest be justified in thy sayings and shouldest overcome when thou art judged." If our unrighteousness make the righteousness of God more excellent: what shall we say? Is God unrighteous which taketh vengeance? I speak after the manner of men. God forbid. For how then shall God judge the world? If the verity of God appear more excellent through my lie, unto his praise, why am I henceforth judged as a sinner? And say not rather - as men evil-speak of us, and as some affirm that we say - "Let us do evil, that good may come thereof." Whose damnation is just. What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and gentiles are all under sin, as it is written, "There is none righteous, no not one: There is none that understandeth, there is none that seeketh after God, they are all gone out of the way, they are all made unprofitable, there is none that doeth good, no not one." "Their throat is an open sepulchre, with their tongues they have deceived." "The poison of Asps is under their lips." "Whose mouths are full of cursing and bitterness." "Their feet are swift to shed blood. Destruction and wretchedness are in their ways: And the way of peace have they not known." "There is no fear of God before their eyes." Yea and we know that whatsoever the law saith, he saith it to them which are under the law: That all mouths may be stopped, and all the world be subdued to God, because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin. Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets. The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe. There is no difference: For all have sinned, and lack the praise that is of valour before God: but are justified freely by his grace, through the redemption that is in Christ Jesus - whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed, which God did suffer to show at this time: the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believeth on Jesus. Where is then thy rejoicing? It is excluded. By what law? By the law of works? Nay: but by the law of faith. We suppose, therefore we hold, that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also the God of the gentiles? Yes, even of the Gentiles also. For it is God only which justifieth circumcision, which is of faith: and uncircumcision through faith. Do we then destroy the law through faith? God forbid. But we, rather, maintain the law.
Which was delivered for our sins, and rose again for to justify us.
Remember ye not brethren - I speak to them that know the law - how that the law hath power over a man as long as it endureth? For the woman which is in subjection to a man, is bound by the law to the man, as long as he liveth. If the man be dead, she is loosed from the law of the man. read more. So then, if while the man liveth she couple herself with another man, she shall be counted a wedlock-breaker. But if the man be dead she is free from the law: so that she is no wedlock-breaker, though she couple herself with another man. Even so, ye my brethren; ye also are made dead as concerning the law by the body of Christ, that ye should be coupled to another - I mean to him that is risen again from death - that we should bring forth fruit unto God. For when we were in the flesh, the lusts of sin which were stirred up by the law, reigned in our members, to bring forth fruit unto death. But now are we delivered from the law, and dead from that whereunto we were in bondage: that we should serve in a new conversation of the spirit, and not in the old conversation of the letter. What shall we say then? Is the law sin? God forbid: but I knew not what sin meant but by the law. For I had not known what lust had meant, except the law had said, "Thou shalt not lust." But sin took an occasion by the means of the commandment, and wrought in me all manner of concupiscence. For verily, without the law sin was dead. I once lived without law: but when the commandment came, sin revived, and I was dead. And the very same commandment which was ordained unto life, was found to be unto me an occasion of death. For sin took occasion by the means of the commandment and so deceived me, and by the selfsame commandment, slew me. Wherefore the law is holy: and the commandment holy, just, and good. Was that, then, which is good made death unto me? God forbid. Nay, sin was death unto me, that it might appear: how that sin by the means of that which is good, had wrought death in me: that sin which is under the commandment, might be out of measure sinful. For we know that the law is spiritual: but I am carnal, sold under sin: because I know not what I do. For what I would, that do I not: but what I hate, that do I. If I do now that which I would not, I grant to the law that it is good. So then, now it is not I that do it, but sin that dwelleth in me. For I know that in me, that is to say, in my flesh, dwelleth no good thing. To will is present with me: but I find no means to perform that which is good. For I do not that good thing which I would: but that evil do I, which I would not. Finally, if I do that I would not, then is it not I that do it, but sin that dwelleth in me doeth it. I find then, by the law, that when I would do good, evil is present with me. I delight in the law of God, as concerning the inner man. But I see another law in my members rebelling against the law of my mind, and subduing me unto the law of sin, which is in my members. O wretched man that I am: who shall deliver me from this body of death? I thank God through Jesus Christ our Lord: So then I myself in my mind serve the law of God, and in my flesh the law of sin.
There is, then, no damnation to them which are in Christ Jesus: which walk not after the flesh but after the spirit: For the law of the spirit, that bringeth life through Jesus Christ, hath delivered me from the law of sin, and death: read more. For what the law could not do, inasmuch as it was weak because of the flesh - that performed God, and sent his son in the similitude of sinful flesh, and by sin damned sin in the flesh; that the righteousness required of the law might be fulfilled in us, which walk not after the flesh, but after the spirit. For they that are carnal, are carnally minded; But they that are spiritual are spiritually minded. To be carnally minded is death; But to be spiritually minded is life, and peace: because that the fleshly mind is enmity against God: For it is not obedient to the law of God, neither can be. So then, they that are given to the flesh, cannot please God. But ye are not given to the flesh; But to the spirit: If so be that the spirit of God dwell in you. If there be any man that hath not the spirit of Christ, the same is none of his. If Christ be in you: the body is dead, because of sin; But the spirit is life for righteousness' sake. Wherefore, if the spirit of him that raised up Jesus from death, dwell in you: even he that raised up Christ from death, shall quicken your mortal bodies, because that this spirit dwelleth in you. Therefore, brethren, we are now debtors; not to the flesh, to live after the flesh:
Therefore, brethren, we are now debtors; not to the flesh, to live after the flesh: For if ye live after the flesh, ye must die. But if ye mortify the deeds of the body, by the help of the spirit, ye shall live, read more. for as many as are led by the spirit of God: they are the sons of God. For ye have not received the spirit of bondage to fear anymore, but ye have received the spirit of adoption whereby we cry, "Abba father." The same spirit certifieth our spirit that we are the sons of God. If we be sons, we are also heirs: the heirs, I mean, of God: and heirs annexed with Christ. If so be that we suffer together, that we may be glorified together. For I suppose that the afflictions of this life are not worthy of the glory which shall be showed upon us. Also, the fervent desire of the creatures abideth looking when the sons of God shall appear; because the creatures are subdued to vanity against their will: but for his will which subdueth them in hope. For the very creatures shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God. For we know that every creature groaneth with us also, and travaileth in pain even unto this time. Not they only, but even we also: which have the first fruits of the spirit mourn in ourselves and wait for the adoption and look for the deliverance of our bodies. For we are saved by hope. But hope that is seen is no hope. For how can a man hope for that which he seeth? But and if we hope for that we see not, then do we with patience abide for it. Likewise, the spirit also helpeth our infirmities. For we know not, what to desire as we ought: but the spirit maketh intercession mightily for us with groanings which cannot be expressed with tongue. And he that searcheth the hearts knoweth what is the meaning of the spirit: for he maketh intercession for the saints according to the pleasure of God. For we know well that all things work for the best unto them that love God, which also are called of purpose. For those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son, that he might be the first begotten son among many brethren. Moreover, which he appointed before, them he also called; and which he called, them also he justified; which he justified, them he also glorified. What shall we then say unto these things? if God be on our side: who can be against us?
What shall we then say unto these things? if God be on our side: who can be against us? Which spared not his own son, but gave him for us all: How shall he not with him give us all things also? read more. Who shall lay anything to the charge of God's chosen? It is God that justifieth: who then shall condemn? It is Christ which is dead; Yea rather which is risen again, which is also on the righthand of God and maketh intercession for us. Who shall separate us from the love of God? Shall tribulation? Or anguish? Or persecution, other hunger? Other nakedness? Other peril? Other sword? As it is written, "For thy sake are we killed all day long, and are counted as sheep appointed to be slain." Nevertheless, in all these things we overcome strongly through his help that loved us.
I say the truth in Christ, and lie not, in that whereof my conscience beareth me witness in the holy ghost, that I have great heaviness, and continual sorrow in my heart. read more. For I have wished myself to be cursed from Christ, for my brethren and my kinsmen as pertaining to the flesh: Which are the Israelites, to whom pertaineth the adoption, and the glory, and the covenants and the law that was given and the service of God, and the promises, whose also are the fathers, and they of whom; as concerning the flesh; Christ came: which is God over all things, blessed forever. Amen. I speak not these things as though the words of God had taken none effect. For they are not all Israelites which came of Israel; Neither are they all children straightway because they are the seed of Abraham: But in Isaac shall thy seed be called, that is to say; They which are the children of the flesh, are not the children of God. But the children of promise are counted the seed. For this is a word of promise, "About this time will I come, and Sara shall have a son." Neither was it so with her only: but also when Rebecca was with child by one, I mean by our father Isaac, yer the children were born, when they had neither done good neither bad - that the purpose of God, which is by election, might stand - it was said unto her, not by the reason of works, but by grace of the caller, "The elder shall serve the younger." As it is written, "Jacob he loved, but Esau he hated." What shall we say then? Is there any unrighteousness with God? God forbid. For he saith to Moses, "I will show mercy to whom I show mercy: And will have compassion on whom I have compassion." So lieth it not then in a man's will, or cunning, but in the mercy of God. For the scripture saith unto Pharaoh, "Even for this same purpose have I stirred thee up, to show my power on thee, and that my name might be declared throughout all the world." So hath he mercy on whom he will. And whom he will, he maketh hard hearted. Thou wilt say then unto me, "Why then blameth he us yet? For who can resist his will?" But O man what art thou, which disputest with God? Shall the work say to the workman, "Why hast thou made me on this fashion?" Hath not the potter power over the clay, even of the same lump to make one vessel unto honour, and another unto dishonour?
What shall we say then? We say that the gentiles which followed not righteousness, have overtaken righteousness: I mean, the righteousness which cometh of faith.
And against Israel he saith, "All day long have I stretched forth my hands unto a people that believeth not, but speaketh against me."
Though some of the branches be broken off, and thou, being a wild olive tree, art graft in among them, and made partaker of the root and fatness of the olive tree; boast not thyself against the branches. For if thou boast thyself, remember that thou bearest not the root, but the root thee. read more. Thou wilt say then, "The branches are broken off, that I might be graft in." Thou sayest well: because of unbelief they are broken off, and thou standest steadfast in faith. Be not high minded, but fear: seeing that God spared not the natural branches, lest haply he also spare not thee. Behold the kindness and rigorousness of God: on them which fell, rigorousness: but towards thee, kindness; if thou continue in his kindness. Or else thou shalt be hewn off, and they if they bide not still in unbelief shall be grafted in again. For God is of power to graft them in again. For if thou wast cut out of a natural wild olive tree, and wast grafted contrary to nature in a true olive tree: how much more shall the natural branches be graffed in their own olive tree again? I would not that this secret should be hid from you my brethren, lest ye should be wise in your own conceits: that partly blindness is happened in Israel, until the fullness of the gentiles be come in. And so all Israel shall be saved. As it is written, "There shall come out of Zion he that doth deliver, and shall turn away the ungodliness of Jacob. And this is my covenant unto them, when I shall take away their sins." As concerning the gospel, they are enemies for your sake: but as touching the election, they are loved for the fathers' sake. For verily the gifts and calling of God are such, that it cannot repent him of them. For look, as ye in time past have not believed God, yet have now obtained mercy through their unbelief: even so, now, have they not believed the mercy which is happened unto you; that they also may obtain mercy. God hath wrapped all nations in unbelief, that he might have mercy on all. O the deepness of the abundant wisdom and knowledge of God: how unsearchable are his judgments, and his ways past finding out. For who hath known the mind of the Lord? Or who was his counselor? Other who hath given unto him first, that he might be recompensed again? For of him, and through him, and for him are all things. To him be glory forever Amen.
Him that is weak in the faith, receive unto you not in disputing and troubling his conscience. ]
For he that maketh conscience, is damned if he eat: Because he doth it not of faith. For whatsoever is not of faith, that same is sin.
And in another place Isaiah saith, "There shall be the root of Jesse, and he that shall rise to reign over the gentiles: in him shall the gentiles trust." The God of hope fill you with all joy and peace in believing, that ye may be rich in hope through the power of the holy ghost. read more. I myself am full certified of you, my brethren, that ye yourselves are full of goodness, and filled with all knowledge, and are able to exhort one another. Nevertheless, brethren, I have somewhat boldly written unto you, as one that putteth you in remembrance, through the grace that is given me of God for this purpose: that I should be the minister of Jesus Christ among the gentiles, and should minister the glad tidings of God, that the gentiles might be an acceptable offering, sanctified by the holy ghost. I have, therefore, whereof I may rejoice in Christ Jesus, in those things which pertain to God. For I dare not speak of any of those things which Christ hath not wrought by me, to make the gentiles obedient, with word and deed, in mighty signs and wonders, by the power of the spirit of God: so that from Jerusalem and the coasts round about, unto Illyricum, I have filled all countries with glad tidings of Christ. So have I enforced myself to preach the gospel: not where Christ was named, lest I should have built on another man's foundation, but as it is written, "To whom he was not spoken of, they shall see: and they that heard not, shall understand." For this cause I have been oft let to come unto you:
For this cause I have been oft let to come unto you: but now seeing I have no more to do in these countries, and also have been desirous many years to come unto you, read more. when I shall take my journey into Spain, I will come to you. I trust to see you in my journey, and to be brought on my way thitherward by you after that I have somewhat enjoyed you. Now go I unto Jerusalem, and minister unto the saints. For it hath pleased them of Macedonia and Achaia, to make a certain distribution upon the poor saints which are at Jerusalem. It hath pleased them verily, and their debtors are they. For if the gentiles be made partakers of their spiritual things, their duty is to minister unto them in carnal things. When I have performed this, and have brought them this fruit sealed, I will come back again by you into Spain. And I am sure when I come, that I shall come with abundance of the blessing of the gospel of Christ. I beseech you brethren for our Lord Jesus Christ's sake, and for the love of the spirit, that ye help me in my business, with your prayers to God for me,
I beseech you brethren for our Lord Jesus Christ's sake, and for the love of the spirit, that ye help me in my business, with your prayers to God for me, that I may be delivered from them which believe not in Jewry; and that this my service, which I have to Jerusalem, may be accepted of the saints,
that I may be delivered from them which believe not in Jewry; and that this my service, which I have to Jerusalem, may be accepted of the saints, that I may come unto you with joy, by the will of God, and may with you be refreshed. read more. The God of peace be with all you Amen.
Likewise, greet all the congregation that is in their house. Salute my well beloved Epaenetes, which is the firstfruit among them of Achaia.
To him that is of power to establish you according to my gospel and preaching of Jesus Christ, in uttering of the mystery which was kept secret since the world began, but now is opened at this time and declared opened by the scriptures of prophecy, at the commandment of the everlasting God, to stir up obedience to the faith published among all nations: read more. To the same God, which alone is wise, be praise through Jesus Christ for ever Amen. {To the Romans. Sent from Corinth by Phoebe, she that was the minister unto the congregation at Cenchreae}
I thank God that I baptised none of you, but Crispus and Gaius,
The salutation of me Paul with mine 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 rage was ceased, Paul called the disciples unto him, and took his leave of them, and departed for to go into Macedonia. And when he had gone over those parts, and given them large exhortations, he came into Greece: read more. and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria; He purposed 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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Howbeit, they that were scattered abroad went everywhere preaching the word.
And this was done three times. And all were taken up again into heaven.
The same was informed in the way of the Lord, and he spake fervently in the spirit, and taught diligently the things of the Lord, and knew but the baptism of John only.
It fortuned, while Apollos was at Corinth, that Paul passed through the upper coasts, and came to Ephesus, and found certain disciples and said unto them, "Have ye received the holy ghost since ye believed?" And they said unto him, "No. We have not heard whether there be any holy ghost or no." read more. And he said unto them, "Wherewith were ye then baptised?" And they said, "With John's baptism."
For I am not ashamed of the Gospel of Christ, because it is the power of God unto salvation to all that believe; namely to the Jew, and also to the gentile. For by it, the righteousness which cometh of God is opened, from faith to faith. As it is written, "The just shall live by faith."
I commend unto you Phoebe our sister, which is a minister of the congregation of Cenchreae, that ye receive her in the Lord as it becometh saints, and that ye assist her, in whatsoever business she needeth of your aid. For she hath succored many, and mine own self also.
I Tercius salute you, which wrote this epistle in the Lord.