Reference: Romans, Epistle to The
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(3.) This epistle was probably written at Corinth. Phoebe (Ro 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (Ro 16:23; 1Co 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2Ti 4:20).
(4.) The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to "go unto Jerusalem to minister unto the saints", i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Ro 15:25; comp. Ac 19:21; 20:2-3,16; 1Co 16:1-4), early in A.D. 58.
(5.) It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Ac 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Ro 16:14-15).
(6.) The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a "word in season." Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.
(7.) After the introduction (1:1-15), the apostle presents in it divers aspects and relations the doctrine of justification by faith (1:16-11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (12:1-15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (RO 15:14-ch. 16).
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Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and Proselytes,
After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia, and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
And when he had gone over those parts, and had given them much exhortation, 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 sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
But now I go to Jerusalem to minister to the saints.
I commend to you Phebe our sister, who is a servant of the church which is at Cenchrea:
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints who are with them.
Gaius my host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
In whom we have redemption through his blood, even the forgiveness of sins:
Erastus abode at Corinth: but Trophimus I have left at Miletum sick.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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Judge not, that ye be not judged.
And while they looked steadfastly towards heaven as he went up, behold, two men stood by them in white apparel; Who also said, Ye men of Galilee, why stand ye gazing up to heaven? this same Jesus who is taken from you into heaven, shall so come in like manner as ye have seen him go into heaven.
Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch, with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:
So when they were dismissed, they came to Antioch: and when they had convened the multitude, they delivered the epistle.
The same followed Paul and us, and cried, saying, These men are the servants of the most high God, who show to us the way of salvation. And this she did many days. But Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. read more. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the market-place to the rulers, And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,
And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely.
And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla (because that Claudius had commanded all Jews to depart from Rome) and he came to them.
And after he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, strengthening all the disciples. And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. read more. This man was instructed in the way of the Lord: and being fervent in the spirit, he spoke and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: Whom, when Aquila and Priscilla had heard, they took him to them, and expounded to him the way of God more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he had come, helped them much who had believed through grace. For he mightily convinced the Jews, and that publicly, showing by the scriptures, that Jesus was Christ.
After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia, and Achaia, 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, when he had passed through Macedonia, and Achaia, 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, when he had passed through Macedonia, and Achaia, 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, when he had passed through Macedonia, and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. So he sent into Macedonia two of them that ministered to him, Timothy and Erastus; but he himself stayed in Asia for a season.
So he sent into Macedonia two of them that ministered to him, Timothy and Erastus; but he himself stayed in Asia for a season.
So he sent into Macedonia two of them that ministered to him, Timothy and Erastus; but he himself stayed in Asia for a season. And the same time there arose no small stir about that way. read more. For a certain man named Demetrius, a silver-smith, who made silver shrines for Diana, brought no small gain to the artificers; Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth: Moreover, ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away many people, saying, that they are no gods which are made with hands. So that not only this our craft is in danger to be set at naught; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia, and the world worshipeth. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theater. And when Paul would have entered in to the people, the disciples suffered him not. And certain of the chief of Asia, who were his friends, sent to him, desiring him that he would not adventure himself into the theater. Some therefore cried one thing, and some another: for the assembly was confused, and the greater part knew not why they had come together. And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defense to the people. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. And when the town-clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not that the city of the Ephesians is a worshiper of the great goddess Diana, and of the image which fell down from Jupiter? Seeing then that these things cannot be contradicted, ye ought to be quiet, and to do nothing rashly. For ye have brought hither these men, who are neither robbers of churches, nor yet blasphemers of your goddess. Wherefore, if Demetrius and the artificers who are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly. For we are in danger to be called in question for this day's uproar, there being no cause by which we may give an account of this concourse.\
And there abode three months. And when the Jews laid 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. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus, and Trophimus.
Paul, a servant of Jesus Christ, called to be an apostle, separated to the gospel of God, (Which he had promised before by his prophets in the holy scriptures) read more. Concerning his Son Jesus Christ our Lord, who was born of the seed of David according to the flesh. And declared to be the Son of God, with power, according to the spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship for obedience to the faith among all nations for his name: Among whom are ye also the called of Jesus Christ: To all that are in Rome, beloved of God, called to be saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ.
To all that are in Rome, beloved of God, called to be saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole 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, Making request (if by any means now at length I may have a prosperous journey by the will of God) to come to you. For I long to see you, that I may impart to you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you, by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that I have often purposed to come to you (but have been hitherto hindered) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks, and to the barbarians, both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God to salvation to every one that believeth; to the Jew first, and also to the Greek. read more. For in this is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness. Because that which may be known of God, is manifest in them; for God hath shown it to them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools: And changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping animals. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves: Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed for ever. Amen. For this cause God gave them up to vile affections. For even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one towards another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventers of evil things, disobedient to parents, Without understanding, covenant-breakers, without natural affection, implacable, unmerciful: Who, knowing the judgment of God, that they who commit such things are worthy of death; not only do the same, but have pleasure in them that do them.
Therefore thou art inexcusable, O man, whoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things. But we are sure that the judgment of God is according to truth, against them who commit such things. read more. And thinkest thou this, O man, that judgest them who do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up to thyself wrath against the day of wrath, and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well-doing, seek for glory, and honor, and immortality; eternal life: But to them that are contentious, and do not obey the truth, but obey unrighteousness; indignation and wrath: Tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile; For there is no respect of persons with God. For as many as have sinned without law, shall also perish without law: and as many as have sinned in the law, shall be judged by the law, (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, who have not the law, do by nature the things contained in the law, these having not the law, are a law to themselves. Who show the work of the law written in their hearts, their conscience also bearing testimony, and their thoughts the mean while accusing, or else excusing one another) In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, And knowest his will, and approvest the things that are more excellent, being instructed out of the law, And art confident that thou thyself art a guide of the blind, a light of them who are in darkness, An instructor of the foolish, a teacher of babes, who hast the form of knowledge, and of the truth in the law: Thou therefore who teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonorest thou God?
What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that to them were committed the oracles of God. read more. For what if some did not believe? will their unbelief make the faith of God without effect? By no means: verily let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mayest overcome when thou art judged. But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) By no means: for then how shall God judge the world? For if the truth of God hath more abounded through my lie to his glory; why yet am I also judged as a sinner? And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh God. They are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways: And the way of peace have they not known. There is no fear of God before their eyes. Now we know that whatever things the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being testified by the law and the prophets; Even the righteousness of God, which is by faith of Jesus Christ to all, and upon all them that believe; for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace, through the redemption that is in Jesus Christ: Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he may be just, and the justifier of him who believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? No; but by the law of faith. Therefore we conclude, that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God who will justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? By no means: but we establish the law.
Who was delivered for our offenses, and raised again for our justification.
Know ye not, brethren, (for I speak to them that know the law) that the law hath dominion over a man as long as he liveth? For the woman who hath a husband, is bound by the law to her husband so long as he liveth; but if the husband is dead, she is loosed from the law of her husband. read more. So then, if while her husband liveth, she is married to another man, she shall be called an adulteress: but if her husband is dead, she is free from that law; so that she is no adulteress, though she be married to another man. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit to God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit to death: But now we are delivered from the law, that being dead by which we were held; that we should serve in newness of spirit, and not in the oldness of the letter. What shall we say then? Is the law sin? By no means. No, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment which was ordained to life, I found to be to death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death to me? By no means. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do, I allow not: for what I would, that I do not; but what I hate, that I do. If then I do that which I would not, I consent to the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good, I find not. For the good that I would, I do not; but the evil which I would not, that I do. Now if I do that which I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that when I would do good, evil is present with me. For I delight in the law of God, after 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? I thank God, through Jesus Christ our Lord. So then, with the mind I myself serve the law of God; but with the flesh the law of sin.
There is therefore now no condemnation to them who are in Christ Jesus, who walk not according to the flesh, but according to the Spirit. For the law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death. read more. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law may be fulfilled in us, who walk not according to the flesh, but according to the Spirit. For they that are according to the flesh, do mind the things of the flesh: but they that are according to the Spirit, the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace: Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if the Spirit of God dwelleth in you. Now if any man hath not the Spirit of Christ, he is not his. And if Christ is in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised Jesus from the dead dwelleth in you, he that raised Christ from the dead will also revive your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh.
Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh. For if ye live according to the flesh, ye shall die: but if ye through the Spirit mortify the deeds of the body, 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 again to fear; but ye have received the Spirit of adoption, by which we cry, Abba, Father. The Spirit itself testifieth with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if we suffer with him, that we may be glorified together. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope: Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth, and travaileth in pain together until now: And not only they, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope: But hope that is seen, is not hope: for what a man seeth, why doth he yet hope for? But if we hope for what we see not, then with patience we wait for it. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints, according to the will of God. And we know that all things work together for good, to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. What shall we then say to these things? If God is for us, who can be against us?
What shall we then say to these things? If God is for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? read more. Who will lay any thing to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, or rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. But in all these things we are more than conquerors, through him that loved us.
I say the truth in Christ, I lie not, my conscience also bearing me testimony in the Holy Spirit, That I have great heaviness and continual sorrow in my heart. read more. For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertain the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and from whom according to the flesh, Christ came, who is over all, God blessed for ever. Amen. Not as though the word of God hath taken no effect. For they are not all Israel, who are descendants from Israel? Neither because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They who are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac, (For the children being not yet born, neither having done any good or evil, that the purpose of God, according to election might stand, not of works, but of him that calleth) It was said to her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? By no means. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith to Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore he hath mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then to me, Why doth he yet find fault? for who hath resisted his will? No, but, O man, who art thou that repliest against God? shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay of the same lump to make one vessel to honor, and another to dishonor?
What shall we say then? That the Gentiles who followed not after righteousness, have attained to righteousness, even the righteousness which is by faith:
But to Israel he saith, All day long I have stretched forth my hands to a disobedient and gainsaying people.
And if some of the branches be broken off, and thou, being a wild olive-tree, art ingrafted among them, and with them partakest of the root and fatness of the olive-tree; Boast not against the branches. But if thou boastest, thou bearest not the root, but the root thee. read more. Thou wilt say then, The branches were broken off, that I might be ingrafted. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them who fell, severity; but towards thee, goodness, if thou shalt continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be ingrafted: for God is able to ingraft them again. For if thou wast cut out of the olive-tree which is wild by nature, and wast ingrafted contrary to nature into a good olive-tree; how much more shall these, which are the natural branches, be grafted into their own olive-tree? For I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that blindness in part hath happened to Israel, until the fullness of the Gentiles shall be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant to them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as concerning the election, they are beloved for the father's sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief; Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the 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 hath been his counselor? Or who hath first given to him, and it shall be recompensed to him again? For from him, and by him, and to him are all things: to whom be glory for ever. Amen.
Him that is weak in the faith receive ye, but not to doubtful disputations.
And he that doubteth is damned if he eateth, because he eateth not from faith: for whatever is not from faith is sin.
And again Isaiah saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Spirit. read more. And I myself also am persuaded concerning you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written the more boldly to you in some sort, as putting you in mind, because of the grace that is given to me from God. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit. I have therefore cause for glorying through Jesus Christ, in those things which pertain to God. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and around to Illyricum, I have fully preached the gospel of Christ. And so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: But as it is written, They shall see to whom he was not spoken of: and they that have not heard shall understand. For which cause also I have been much hindered from coming to you.
For which cause also I have been much hindered from coming to you. But now having no more place in these parts, and having a great desire these many years to come to you; read more. Whenever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I shall be somewhat filled with your company. But now I go to Jerusalem to minister to the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor of the saints who are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things. When therefore I have performed this, and have sealed to them this fruit, I will go by you into Spain. And I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;
Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; That I may be delivered from them in Judea who do not believe; and that my service which I have for Jerusalem, may be acceptable to the saints;
That I may be delivered from them in Judea who do not believe; and that my service which I have for Jerusalem, may be acceptable to the saints; That I may come to you with joy by the will of God, and may with you be refreshed. read more. Now the God of peace be with you all. Amen.
Likewise greet the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Achaia to Christ.
Now to him that is able to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which hath been kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: read more. To God the only wise, be glory through Jesus Christ for ever. Amen.
I thank God that I baptized none of you, but Crispus and Gaius;
Morish
This may justly be called the fundamental epistle of Christian doctrine. Its value and importance are seen in that its doctrine lays in the soul a moral foundation by the presentation of God in qualities or attributes which the state of things existing in the world appears to call in question. Thus God is justified in the eyes of the believer, and this being the case, the purposes of His love are made known to him.
In looking at all that is around us in the world, everything appears to be out of order: the presence and domination of sin, a broken law, and the corrupt and violent will in man, all call in question the righteousness of God; while the scattering of God's people Israel raises the question of His faithfulness to His promises.
Now in Christ all this finds its full and complete answer. The Son of God, by whom all were created, has Himself come in the likeness of sinful flesh, and, by offering Himself a sacrifice for sin, has completely vindicated God's righteousness, while revealing His love. At the same time the man, or order of man, that has sinned against God has been judicially removed by His death from before the eye of God, so that God can present Himself to man in grace.
The moral perfection of the offerer of necessity brought in resurrection, in which all the pleasure of God's grace in regard to man is set forth in righteousness; and Christ risen is the deliverer who is to come forth from Zion to turn away ungodliness from Jacob. Thus God's faithfulness to His covenant is established in Zion. God is proved to be faithful and righteous: we have here the first elements of the knowledge of God.
But it way be desirable to open up the epistle a little in detail. After the introduction, in which the fact may be noticed that the glad tidings are said to be concerning God's Son, a picture is given us of the moral condition of man in the world, whether heathen, philosopher, or Jew. In the heathen we see the unchecked development of sin (Rom. 1). In the philosopher the fact that light in itself does not control evil (Rom. 2); and in the Jew that law is proved to be powerless to bring about subjection to God, or to secure righteousness for man. The conclusion is that all have sinned and come short of the glory of God
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And after the uproar had ceased, Paul called to him the disciples, and embraced them, and departed to go into Macedonia. And when he had gone over those parts, and had given them much exhortation, 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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Therefore they that were dispersed went every where preaching the word.
And this was done three times: and all were drawn up again into heaven.
This man was instructed in the way of the Lord: and being fervent in the spirit, he spoke and taught diligently the things of the Lord, knowing only the baptism of John.
And it came to pass, that while Apollos was at Corinth, Paul having passed through the upper region, came to Ephesus; and finding certain disciples, He said to them, Have ye received the Holy Spirit since ye believed? And they said to him, We have not so much as heard whether there is any Holy Spirit. read more. And he said to them, Into what then were ye baptized? And they said, Into John's baptism.
For I am not ashamed of the gospel of Christ: for it is the power of God to salvation to every one that believeth; to the Jew first, and also to the Greek. For in this is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
I commend to you Phebe our sister, who is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as it becometh saints, and that ye assist her in whatever business she hath need of you: for she hath been a succorer of many, and of myself also.
I Tertius, who wrote this epistle, salute you in the Lord.