Reference: Romans, Epistle To The
Easton
(3.) This epistle was probably written at Corinth. Phoebe (Ro 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (Ro 16:23; 1Co 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2Ti 4:20).
(4.) The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to "go unto Jerusalem to minister unto the saints", i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Ro 15:25; comp. Ac 19:21; 20:2-3,16; 1Co 16:1-4), early in A.D. 58.
(5.) It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Ac 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Ro 16:14-15).
(6.) The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a "word in season." Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.
(7.) After the introduction (1:1-15), the apostle presents in it divers aspects and relations the doctrine of justification by faith (1:16-11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (12:1-15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (RO 15:14-ch. 16).
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and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt, and the parts of Africk about Cyrene, and Roman sojourners, (Jews and Proselytes) Cretans and Arabians,
After these things were ended, Paul purposed in spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must see Rome also.
And having gone through those parts, and exhorted them with much discourse, he came into Greece. And having abode there three months, an ambush being laid for him by the Jews, as he was about to sail into Syria, he determined to return by Macedonia.
For Paul had determined to sail by Ephesus, that he might not spend any time in Asia; for he hasted, if it were possible, to be at Jerusalem on the day of Pentecost.
But I am now going to Jerusalem, serving the saints. For it hath
I commend unto you Phebe our sister, who is a servant of the church in Cenchrea,
Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren who are with them. Salute Philologus and Julias, Nereus and his sister, and Olympas, and all the saints that are with them.
Caius, 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, the forgiveness of sins:
Erastus abode at Corinth: but Trophimus I have 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. For with what judgment ye judge,
And while they were stedfastly looking up to heaven, as he went up, behold two men, in white apparel, stood by them, Who also said, Ye men of Galilee, why stand ye gazing into heaven? This Jesus who is taken up from you into heaven, shall so come, as ye have seen him going into heaven.
Then it seemed good to the apostles and elders with the whole church, to send chosen men from among them to Antioch with Paul and Barnabas, Judas, surnamed Barsabas, and Silas, chief men among the brethren,
So being dismissed they came to Antioch, and having assembled the multitude, they delivered the epistle:
She following after Paul and us, cried out, saying, These men are servants of the most high God, who declare to us the way of salvation. And this she did for many days. But Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ, to go out of her. And he came out the same hour. read more. But when her owners saw, that the hope of their gain was gone, laying hold of Paul and Silas, they dragged them into the market-place to the magistrates, And having brought them to the pretors, they said, These men,
And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:
And finding a certain Jew name Aquila, born in Pontus, lately come from Italy with Priscilla his wife (because Claudius had commanded all the Jews to depart from Rome) he went to them.
And having spent some time there, he departed, and went over the country of Galatia and Phrygia in order, confirming all the disciples. Now a certain Jew, Apollos by name, born at Alexandria, an eloquent man, mighty in the scriptures, came to Ephesus. read more. This man had been instructed in the way of the Lord, and being fervent in spirit, he spake and taught diligently the things of Jesus, knowing only the baptism of John. And he spake boldly in the synagogue. And Aquila and Priscilla hearing him, took him to their house, and explained to him the way of God more perfectly. And when he was desirous to go over to Achaia, the brethren wrote, exhorting the disciples to receive him; who being come thither, greatly helped through grace them that had believed. For he earnesty debated with the Jews in publick, shewing by the scriptures, that Jesus was the Christ.
After these things were ended, Paul purposed in spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must see Rome also.
After these things were ended, Paul purposed in spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must see Rome also.
After these things were ended, Paul purposed in spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must see Rome also.
After these things were ended, Paul purposed in spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must see Rome also. And having sent two of those who ministred to him, Timothy and Erastus, into Macedonia, he himself staid in Asia for a season.
And having sent two of those who ministred to him, Timothy and Erastus, into Macedonia, he himself staid in Asia for a season.
And having sent two of those who ministred to him, Timothy and Erastus, into Macedonia, he himself staid in Asia for a season. And about that time, there arose no small tumult concerning the way. read more. For a man named Demetrius, a silver smith, who made silver shrines of Diana, procured no small gain to the artificers: Whom having gathered together, with the workmen employed in such things, he said, Sirs, ye know, that our maintenance arises from this occupation. But ye see and hear, that not at Ephesus only, but almost through all Asia, this Paul hath persuaded and turned aside much people, saying, That they are not gods, which are made with hands. So that there is danger, not only that this our craft should be set at nought, but also that the temple of the great goddess Diana should be despised, and her majesty destroyed, whom all Asia, and the world worshipeth. And hearing this, they were filled with rage, and cried out, saying, The great Diana of the Ephesians. And the whole city was filled with confusion; and they rushed with one accord into the theatre, dragging with them Gaius and Aristarchus, men of Macedonia, Paul's fellow-travellers. And when Paul would have gone in to the people, the disciples would not suffer him. And some also of the principal officers of Asia, being his friends, sent to him and desired, that he would not venture himself into the theatre. Some therefore cried one thing, and some another; for the assembly was confused, and the greater part did not know, for what they were come together. And they thrust Alexander forward from among the multitude, the Jews pushing him on; and Alexander, waving with his hand, would have made a defence to the people. But when they knew that he was a Jew, one voice arose from them all, crying out, for about two hours, The great Diana of the Ephesians. But the register, having pacified the people, said, Ye men of Ephesus, what man is there who knoweth not, that the city of the Ephesians is a worshiper of the great Diana, and of the image which fell down from Jupiter? Seeing then these things cannot be denied, ye ought to be quiet, and to do nothing rashly. For ye have brought these men, who are neither robbers of temples, nor blasphemers of your goddess. If then Demetrius and the artificers that are with him, have a charge against any one, the courts are held, and there are proconsuls; let them implead one another. But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly. And indeed we are in danger to be questioned for sedition, concerning this day; there being no cause, whereby we can account for this concourse.
And having abode there three months, an ambush being laid for him by the Jews, as he was about to sail into Syria, he determined to return by Macedonia.
And having abode there three months, an ambush being laid for him by the Jews, as he was about to sail into Syria, he determined to return by Macedonia.
And having abode there three months, an ambush being laid for him by the Jews, as he was about to sail into Syria, he determined to return by Macedonia. And there accompanied him to Asia Sopater of Berea, and of the Thessalonians Aristarchus, and Secundus, and Caius 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 of the seed of David, according to the flesh, But declared 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 in all nations for his name, Among whom are ye also, the called of Jesus Christ: To all that are in Rome, who are beloved of God, called and holy, Grace to you, and peace from God the Father, and the Lord Jesus Christ.
who are beloved of God, called and holy, Grace to you, and peace from God the Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ, for you all, that your faith is spoken of through the whole world. read more. For God, whom I serve with my spirit in the gospel of his Son, is my witness, how incessantly I make mention of you, Always requesting in my prayers to come unto you, if by any means now at length I may have a prosperous journey by the will of God. For I long to see you, that I may impart to you some spiritual gift, that ye may be established, That is, to 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, (though I have been hindred hitherto) that I might have some fruit among you also, even as among the other Gentiles. I am a debtor both to the Greeks and the barbarians, both to the wise and to the unwise. Therefore, as much as in me is, I am ready to preach the gospel to you also who are at Rome.
Therefore, as much as in me is, I am ready to preach the gospel to you also who are at Rome. For I am not ashamed of the gospel; for it is the power of God unto salvation to every one that believeth, both to the Jew and to the Gentile. read more. For the righteousness of God is revealed therein 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 detain the truth in unrighteousness. For what is to be known of God, is manifest in them; for God hath shewed it to them. For those things of him which are invisible, both his eternal power and Godhead, are clearly seen from the creation of the world, being understood by the things which are made, so that they are without excuse: Because knowing God, they did not glorify him as God, neither were thankful, but became vain in their reasonings, 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 in the likeness of corruptible man, and of birds, and of four-footed creatures and reptiles. Wherefore God also gave them up to uncleanness in the desires of their hearts, to dishonour their bodies among themselves; Who changed the truth of God into a lie, and worshiped and served the creature above the creator, who is blessed for ever! Amen. Therefore God gave them up to vile affections; for even their women changed the natural use to that which is against nature: And likewise also the men, leaving the natural use of the women, burned in their lust toward each other, men with men working filthiness, and receiving in themselves the just recompence of their error. And as they were not careful to retain God in their knowledge, God gave them up to an undiscerning mind, to do things not expedient, Filled with all injustice, maliciousness, covetousness, wickedness: full of envy, murder, contention, deceit, malignity: Whisperers, backbiters: haters of God, violent, proud: boasters, inventers of evil things: disobedient to parents, Without understanding, covenant-breakers, without natural affection, implacable, unmerciful. Who knowing the righteous judgment of God, that they who do such things are worthy of death, not only do the same, but have pleasure in those that do them.
Therefore thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest the other, thou condemnest thyself; for thou that judgest dost the same things. For we know that the judgment of God is according to truth, against them who do such things. read more. And thinkest thou this, O man, who judgest them that do such things, and dost 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 in the day of wrath, and revelation, and righteous judgment of God? Who will render to every one according to his works: To them that by patient continuance in well-doing seek for glory, and honour, and immortality, eternal life. But to them that are contentious, and do not obey the truth, but obey unrighteousness, shall be indignation and wrath, tribulation and anguish, Even upon every soul of man who worketh evil, of the Jew first, and also the Gentile: But glory, honour, and peace shall be to every one who 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 the law, shall also perish without the law; and as many as have sinned under 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 not having the law, are a law to themselves; Who shew the work of the law written upon their hearts, their conscience also bearing witness, and their thoughts among themselves accusing or even defending them, In the day when God will judge the secrets of men by Christ Jesus, according to my gospel. Behold, thou art called a Jew, and restest in the law, and gloriest in God, And knowest his will, and discernest the things that differ, being instructed out of the law: And art confident, that thyself art a guide of the blind, a light of them that are in darkness, An instructer of the ignorant, a teacher of babes, having the form of knowledge and truth in the law. Thou therefore that teachest another, teachest thou not thyself? Thou that proclaimest, a man should not steal, dost thou steal? Thou that sayst, a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that gloriest in the law, dost thou by transgressing the law dishonour God?
What then is the advantage of the Jew, or what the profit of the circumcision? Much every way; chiefly in that they were intrusted with the oracles of God. read more. For what if some believed not? Shall their unbelief disannul the faithfulness of God? God forbid: let God be true, and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unjust, who taketh vengeance? I speak as a man. God forbid; for then how should God judge the world? But if the truth of God hath abounded to his glory through my lie, why am I still judged as a sinner? And why may we not (as we are slandered, and as some affirm us to say) do evil, that good may come? Whose damnation is just. What then? Are we better than they? In no wise: for we have before proved all, both Jews and Gentiles, to be 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 have all turned aside; they are together become unprofitable; there is none that doth good, no not one. Their throat is an open sepulchre; with their tongues have they 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 they have not known the way of peace: The fear of God is not before their eyes. Now we know that whatsoever the law saith, it saith to them that are under the law; that every mouth may be stopped, and all the world be found guilty before God. Therefore no flesh shall be justified in his sight by the works of the law; for by the law is the knowledge of sin. But the righteousness of God without the law is now manifested, being attested by the law and the prophets, Even the righteousness of God, by the faith of Jesus Christ, to all and upon all that believe; for there is no difference: For all have sinned, and are fallen short of the glory of God, And are justified freely by his grace, through the redemption which is in Christ Jesus: Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration, I say, of his righteousness in this present time, that he might be just, and yet the justifier of him that believeth in Jesus. Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith. We conclude then, that a man is justified by faith, without the works of the law. Is God the God of the Jews only, and not also of the Gentiles? Surely of the Gentiles also: Seeing it is one God who will justify the circumcision by faith, and the uncircumcision through the same faith. Do we then make void the law through faith? God forbid: yea, we establish the law.
Who was delivered for our offences, and was 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 it liveth? For the married woman is bound to her husband while he is alive; but if her husband be dead, she is freed from the law of her husband. read more. Therefore if she marry another man while her husband liveth, she will be called an adultress: but if her husband be dead, she is free from that law, so as to be no adultress, though she marry another man. Thus ye also, my brethren, are dead to the law by the body of Christ; that ye might be married to another, even to him who was raised from the dead, that we may bring forth fruit to God. For when we were in the flesh, sinful passions, which were by the law, wrought in our members, so as to bring forth fruit unto death. But now we are freed from the law, that whereby we were held being dead, so that we serve in newness of spirit, and not in the oldness of the letter. What shall we say then? That the law is sin? God forbid. Yea, I should not have known sin, but for the law. I had not known lust, unless the law had said, Thou shalt not covet. But sin taking occasion by the commandment, wrought in me all manner of desire: for without the law sin was dead. And I was once alive without the law; but when the commandment came, sin revived, and I died, And the commandment, which was intended for life, this I found unto death. For sin taking occasion by the commandment, deceived me, and by it slew me. So that the law is holy, and the commandment holy, and just, and good. Was then that which is good made death to me? God forbid: But sin: so that it appeared sin, working death in me by that which is good: so that sin might by the commandment become exceeding sinful. We know that the law is spiritual; but I am carnal, sold under sin. For that which I do I approve not; for what I would, I do not, but what I hate, that I do. If then I do what 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 what 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 captivating me to the law of sin, which is in my members. 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 I myself with my mind serve the law of God, but with my flesh the law of sin.
Therefore there is now no condemnation to those in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath freed me 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 hath done: sending his own Son in the likeness of sinful flesh, to be a sacrifice for sin, he hath condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. They that are after the flesh, mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. Now 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 who are in the flesh cannot please God. But ye are not in the flesh, but in the spirit, if the Spirit of God dwell in you. And if any man have not the Spirit of Christ, he is none of his. Now if Christ be in you, the body indeed is dead because of sin, but the spirit is life because of righteousness. And if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, will also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die; but if ye through the Spirit mortify the deeds of the flesh, 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 unto fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The same Spirit beareth witness with our spirits, 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 also be glorified with him. For I reckon that the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creation waiteth for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by him who subjected it, In hope that the creation itself 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 together and travaileth together until now. And not only they, but even we ourselves, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body. For we are saved by hope: but hope that is seen is not hope; for what a man seeth, how doth he yet hope for? But if we hope for what we see not, we patiently 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. But he who searcheth the hearts, knoweth what is the mind of the Spirit: for he maketh intercession for the saints, according to God. And we know, that all things work together for good, to them that love God, to them that are called according to his purpose. For whom he foreknew, he also predestinated, conformable to the image of his Son, that he might be the first-born among many brethren. And whom he predestinated, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. What shall we say then to these things? If God be for us, who can be against us?
What shall we say then to these things? If God be 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 shall 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, yea rather, that is risen again, who is also at the right-hand of God, who likewise maketh intercession for us. Who shall separate us from the love of Christ? Shall affliction, or distress, or persecution, or hunger, 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.) Nay, in all these things we more than conquer, through him who hath loved us.
I say the truth in Christ, I lie not; my conscience also bearing me witness in the Holy Ghost? That I have great sorrow and continual anguish in my heart. read more. For I could wish that I myself were accursed from Christ, for my brethren, my kinsmen after the flesh: Who are Israelites, whose is the adoption, and the glory, and the covenants, and the giving of the law, and the worship 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. Not as if the word of God had fallen to the ground; for all are not Israel, who are of Israel. Neither because they are the seed of Abraham, are they all children, but in Isaac shall thy seed be called: That is, not the children of the flesh are the children of God, but the children of the promise are counted for the seed. For this is the word of the promise, At this time I will come, and Sarah shall have a son. And not only this, but when Rebecca also had conceived by one man, our father Isaac, 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 called,) It was said to her, The elder shall serve the younger. As it is written, I have loved Jacob, and hated Esau. What shall we say then? Is there injustice with God? God forbid. 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. It is not therefore of him that willeth, nor of him that runneth, but of God that sheweth mercy. Moreover the scripture saith to Pharoah, For this very thing have I raised thee up, that I may shew my power in thee, and that my name may be declared through all the earth. So then he hath mercy on whom he willeth, and whom he willeth, he hardneth. But thou wilt say to me, Why doth he still find fault? For who hath resisted his will? Nay, but who art thou, O man, 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, out of the same mass to make one vessel to honour, and another to dishonour?
What shall we say then? That the Gentiles who followed not after righteousness, have attained to righteousness, even the righteousness which is by faith:
Whereas with regard to Israel he saith, All the day have I stretched forth my hands to an unbelieving and gainsaying people.
And if some of the branches were broken off, and thou being a wild olive wert grafted in among them, and with them partakest of the root and fatness of the good olive, Boast not against the branches, but if thou boast, thou bearest not the root, but the root thee. read more. Wilt thou say then, The branches were broken off, that I might be grafted in? Well; they were broken off for unbelief, and thou standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed left he also spare not thee. Behold therefore the goodness and severity of God! Toward them that fell severity; but toward thee goodness, if thou continue in his goodness: else shalt thou also be cut off. And they also, if they do not continue in unbelief, shall be grafted in; for God is able to graft them in again. For if thou wert cut off from the naturally wild olive-tree, and grafted contrary to nature into a good olive-tree; how much more shall these, who are natural branches, be grafted into their own olive-tree? Brethren, I would not that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that hardness is in part happened to Israel, till the fulness of the Gentiles be come in: And so all Israel shall be saved, as it is written, The deliverer shall come out of Sion, and shall turn away iniquity from Jacob. And this is my covenant with them, when I shall take away their sins. With regard to the gospel, they are enemies for your sake; but as for the election, they are beloved, for the sake of their fathers. For the gifts and the calling of God are without repentance. As then ye were once disobedient to God, but have now obtained mercy through their disobedience: So these also have now been disobedient, that through your mercy they may likewise find mercy. For God hath shut up all together in disobedience, that he might have mercy upon all. O the depth of the riches, and wisdom, and knowledge of God! How unsearchable are his judgments, and his ways past tracing out! For who hath known the mind of the Lord? Or who hath been his counsellor? Who hath first given to him, and it shall be repaid him again? For of him, and through him, and to him are all things: to him be glory for ever! Amen.
Him that is weak in the faith, receive; but not to doubtful disputations.
But he that doubteth is condemned if he eat, because it is not of faith; for whatsoever is not of faith, is sin.
And again Isaiah faith, There shall be a root of Jesse, and one arising to rule over the Gentiles: in him shall the Gentiles hope. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, by the power of the Holy Ghost. read more. And I myself also am persuaded of you, my brethren, that ye likewise are full of goodness, being filled with all knowledge, and able to admonish one another. Nevertheless, brethren, I have written the more boldly to you, in part, as putting you in mind, because of the grace which is given to me of God, That I should be the servant of Jesus Christ to the Gentiles, ministring the gospel of God, that the offering up of the Gentiles may be acceptable, being sanctified by the Holy Ghost. I have therefore whereof to glory, through Jesus Christ, in the things pertaining to God. For I will not dare to speak of any thing which Christ hath not done by me, to make the Gentiles obedient, by word and deed, Through mighty signs and wonders, by the power of the Spirit, so that I have fully preached the Gospel of Christ, from Jerusalem round about, as far as Illyricum. But I have striven, so to preach the gospel, not where Christ had been named, lest I should build upon another man's foundation. But as it is written, They to whom he was not spoken of shall see; and they that have not heard, shall understand. Therefore I have been long hindered from coming to you.
Therefore I have been long hindered from coming to you. But now having no longer place in these parts, and having had a great desire for many years to come to you, Whenever I go into Spain, I will come to you; read more. for I hope to see you as I pass by, and to be brought forward by you in my way thither, if first I may be somewhat satisfied with your company. But I am now going to Jerusalem, serving the saints. For it hath pleased them of Macedonia and Achaia to make a collection for the poor of the saints that are in Jerusalem. It hath pleased them, and they are their debtors. For if the Gentiles have partook of their spiritual things, they ought to minister to them in carnal things. When therefore I have performed this, and sealed to them this fruit, I will go by you into Spain. And I know that when I come to you, I shall come in the fulness of the blessing of the gospel of Christ. Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, to strive together with me,
Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, to strive together with me, in your prayers to God for me, That I may be delivered from the unbelievers in Judea, and that my service at Jerusalem may be acceptable to the saints:
in your prayers to God for me, That I may be delivered from the unbelievers in Judea, and that my service at Jerusalem may be acceptable to the saints: That I may come to you with joy by the will of God, and may be refreshed together with you. read more. Now the God of peace be with you all. Amen!
Salute also the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Asia unto Christ.
according to my gospel and the preaching of Jesus Christ, (according to the revelation of the mystery kept secret since the world began, But now made manifest, and by the scriptures of the prophets, according to the commandment of the eternal God, read more. made known to all nations for the obedience of faith) To the only wise God, to him be glory through Jesus Christ for ever. Amen!
Or were ye baptized into the name of Paul? I thank God, that I baptized none of you but Crispus and Caius:
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 tumult was ceased, Paul calling the disciples to him, and having taken his leave of them, departed to go into Macedonia. And having gone through those parts, and exhorted them with much discourse, he came into Greece. read more. And having abode there three months, an ambush being laid for him by the Jews, as he was about to sail into Syria, he determined to return by 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 scattered abroad, went every where, preaching the word.
This man had been instructed in the way of the Lord, and being fervent in spirit, he spake and taught diligently the things of Jesus, knowing only the baptism of John.
Now while Apollos was at Corinth, Paul having passed through the upper parts, came to Ephesus; and finding certain disciples, He said to them, Have ye received the Holy Ghost, since ye believed? And they said to him, Nay, we have not so much as heard, Whether there be any Holy Ghost. read more. 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; for it is the power of God unto salvation to every one that believeth, both to the Jew and to the Gentile. For the righteousness of God is revealed therein from faith to faith; as it is written, The just shall live by faith.
I commend unto you Phebe our sister, who is a servant of the church in Cenchrea, That ye may receive her in the Lord, as becometh saints, and assist her in whatsoever business she needeth you: for she hath been an helper of many, and of myself also.