Reference: Romans, Epistle To The
Easton
(3.) This epistle was probably written at Corinth. Phoebe (Ro 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (Ro 16:23; 1Co 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2Ti 4:20).
(4.) The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to "go unto Jerusalem to minister unto the saints", i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Ro 15:25; comp. Ac 19:21; 20:2-3,16; 1Co 16:1-4), early in A.D. 58.
(5.) It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Ac 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Ro 16:14-15).
(6.) The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a "word in season." Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.
(7.) After the introduction (1:1-15), the apostle presents in it divers aspects and relations the doctrine of justification by faith (1:16-11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (12:1-15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (RO 15:14-ch. 16).
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Phrygia and Pamphylia, Egypt, and the parts of Lybia about Cyrene, and sojourners from Rome, both Jews and proselytes,
Now, when these things were ended, Paul purposed in his spirit, after passing 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 many words, he came into Greece; and, having spent three months there, a plot being laid for him by the Jews, as he was about to sail into Syria, he determined to return through Macedonia.
For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be in Jerusalem on the day of Pentecost.
but now I am going to Jerusalem, ministering to the saints.
I commend to you Phoebe our sister, who is a servant of the assembly which is in Cenchrea;
Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, 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 assembly, salutes you. Erastus, the treasurer of the city, salutes you, and Quartus the brother.
in Whom we have redemption, the forgiveness of sins;
Erastus abode in Corinth; but Trophimus I left in Miletus sick.
Hastings
ROMANS, EPISTLE TO THE
1. Time, occasion, and character.
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"Judge not, that ye be not judged;
And, as they were gazing intently into the heaven, while He was ascending, behold, also two men stood by them in white apparel, who also said, "Men of Galilee, why do ye stand looking into the heaven? This Jesus, Who was taken up from you into Heaven, shall so come in like manner as ye beheld Him ascending into Heaven."
Then it seemed good to the apostles and elders, with the whole assembly, to send men, chosen from themselves, to Antioch with Paul and Barnabas; Judas who is surnamed Barsabas, and Silas??eading men among the brethren;
So they being dismissed came down to Antioch; and, having assembled the multitude, they delivered the letter.
The same, following after Paul and us, kept crying, saying, "These men are servants of the Most High God; who, indeed, declare to you a way of salvation." And this she was doing for many days. But Paul, having been troubled, and turning, said to the spirit, "I command you in the name of Jesus Christ to come out from her." And it came out that very hour! read more. But her masters, seeing that the hope of their gain was gone, laying hold on Paul and Silas, dragged them into the market-place before the rulers; and, leading them forward to the magistrates, they said, "These men, being Jews, are greatly disturbing our city;
and, having laid upon them many stripes, they thrust them into prison, charging the jailer to keep them safely;
And, finding a certain Jew, Aquila by name, a native of Pontus, having recently come from Italy, and Priscilla his wife (because Claudius had commanded all the Jews to depart out of Rome), he came to them;
And, having spent some time there, he departed, going through the region of Galatia and Phrygia, in order, establishing all the disciples. Now a certain Jew, Apollos by name, an Alexandrian by birth, a learned man, came down to Ephesus; and he was mighty in the Scriptures. read more. The same had been instructed in the way of the Lord; and, being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, knowing only the immersion of John. The same also began to speak boldly in the synagogue. But Priscilla and Aquila, having heard him, took him to themselves, and expounded to him the way of God more accurately. And, when he was disposed to passover into Achaia, the brethren, encouraging him, wrote to the disciples to receive him; who, having come, helped much those who had believed through grace; for powerfully was he refuting the Jews publicly, showing by the Scriptures that Jesus is the Christ.
Now, when these things were ended, Paul purposed in his spirit, after passing through Macedonia and Achaia, to go to Jerusalem; saying, "After I have been there, I must see Rome also."
Now, when these things were ended, Paul purposed in his spirit, after passing through Macedonia and Achaia, to go to Jerusalem; saying, "After I have been there, I must see Rome also."
Now, when these things were ended, Paul purposed in his spirit, after passing through Macedonia and Achaia, to go to Jerusalem; saying, "After I have been there, I must see Rome also."
Now, when these things were ended, Paul purposed in his spirit, after passing through Macedonia and Achaia, to go to Jerusalem; saying, "After I have been there, I must see Rome also." And, having sent into Macedonia two of those ministering to him, Timothy and Erastus, he himself remained for a time in Asia.
And, having sent into Macedonia two of those ministering to him, Timothy and Erastus, he himself remained for a time in Asia.
And, having sent into Macedonia two of those ministering to him, Timothy and Erastus, he himself remained for a time in Asia. And about that time there arose no small stir concerning the Way. read more. For a certain one, Demetrius by name, a silver-smith, making silver shrines of Diana, was bringing to the artisans no small business; gathering whom together, and the workmen of like occupation, be said, "Men, ye know that out of this business we have our wealth. And ye perceive and hear that, not only at Ephesus, but almost in all Asia, this Paul, having persuaded, turned away a great multitude, saying, that they are not gods that are made with hands. And not only is there danger to us that this branch of our business will come into disrepute, but also that the temple of the great goddess Diana be reckoned of no account, and also her magnificence will be destroyed, whom all Asia and the inhabited earth worship." And, hearing this, and becoming full of wrath, they were crying aloud, saying, "Great is Diana of the Ephesians!" And the city was filled with the confusion; and they rushed with one accord into the theater, having seized Gaius and Aristarchus??acedonians??ellow-travelers of Paul. And, Paul purposing to enter in unto the people, the disciples were not permitting him. And some also of the chief men of Asia, being his friends, sending to him, were beseeching him not to venture himself into the theater. Some, therefore, were crying one thing, and some another; for the assembly had become confused, and the greater part knew not for what cause they had come together. And they brought Alexander out of the crowd, the Jews thrusting him forward. And Alexander, waving his hand, wished to make defense to the people. But, when they perceived that he was a Jew, one voice arose from all, crying aloud for about two hours, "Great is Diana of the Ephesians!" But the town-clerk, having quieted the multitude, says, "Men of Ephesus, who, indeed, of men is there that does not know that the city of the Ephesians is temple-keeper of the great Diana, and of the image that fell down from Jupiter? These things, therefore, being incontrovertible, it is needful that ye be quiet, and do nothing rash. For ye brought hither these men, who are neither temple-robbers nor blasphemers of our goddess. If, indeed, therefore, Demetrius and the artisans with him have a matter against any one, court-days are held, and there are proconsuls; let them accuse one another. But, if ye seek anything about other matters, it shall be determined in the lawful assembly. For, indeed, we are in danger of being accused of riot respecting this day, there existing no cause for it, and regarding which we will be unable to give an account of this concourse."
and, having spent three months there, a plot being laid for him by the Jews, as he was about to sail into Syria, he determined to return through Macedonia.
and, having spent three months there, a plot being laid for him by the Jews, as he was about to sail into Syria, he determined to return through Macedonia.
and, having spent three months there, a plot being laid for him by the Jews, as he was about to sail into Syria, he determined to return through Macedonia. And there accompanied him Sopater, son of Pyrrhus, a Beraean; and of the Thessalonians, Aristarchus and Secundus; and Galas of Derbe, and, Timothy; and, of Asia, Tychicus and Trophimus.
Paul, a slave of Jesus Christ, a called apostle, separated unto the Gospel of God, which He promised before through His prophets in the holy Scriptures, read more. concerning His Son, Who was born of the seed of David, according to His flesh, Who was declared to be the Son of God with power, according to the Spirit of holiness by the resurrection from the dead??ven Jesus Christ our Lord, through Whom we received grace and apostleship, for obedience of faith among all the nations for His name's sake; among whom also are ye the called of Jesus Christ: to all who are in Rome, beloved of God, called saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ.
to all who are in Rome, beloved of God, called 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, because your faith is proclaimed in the whole world. read more. For God is my witness, Whom I serve in my spirit in the Gospel of His Son, how unceasingly I make mention of you always in my prayers, making request, if by any means now at length, I may be prospered 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 that ye may be established; that is, to be comforted together among you through our mutual faith, both yours and mine. And I do not wish you to be ignorant, brethren, that oftentimes I purposed to come to you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the gentiles. I am debtor both to the Greeks and to the Barbarians, both to the wise and to the foolish; so, as much as in me is, I am ready to proclaim the Gospel to you also who are in Rome.
so, as much as in me is, I am ready to proclaim the Gospel to you also who are in Rome. For I am not ashamed of the Gospel; for it is the power of God unto salvation to every one that believes; to the Jew first, and also to the Greek read more. for in it is revealed God's righteousness, from faith to faith; as it has been written, "But the righteous shall live by faith." For God's wrath is revealed from Heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness; because that which is known of God is manifested in them; for God manifested it to them. For His invisible things, since the creation of the world, are clearly seen, being perceived by the things that are made, even His everlasting power and divinity; that they may be without excuse: because, having known God, they did not glorify Him as God, nor did they give thanks; but they became vain in their reasonings, and their senseless heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and quadrupeds, and reptiles. Wherefore, God gave them up in the desires of their hearts unto the uncleanness of dishonoring their bodies among themselves; who, indeed, change the truth of God into falsehood; and worshiped and served the creature rather than the Creator, Who is blessed forever. Amen. For this cause, God gave them up to vile passions; for both their women changed the natural use into that which is against nature; and, in like manner, the men also, leaving the natural use of the women, burned in their desires one for another; men with men working unseemliness, and receiving in themselves the recompense of their error, which was due. And, as they did not approve the holding of God in their knowledge, God delivered them up to a reprobate mind, to do those things which are not becoming; having become filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, back-biters, hateful to God, insolent, haughty, boastful, inventers of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, unmerciful; who, indeed, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also consent with those who practice them.
Wherefore, you are without excuse, O man, every one who judges; for wherein you judge another, you condemn yourself; for you who judge practice the same things. Now we know that the judgment of God is according to truth against those practicing such things. read more. And do you reckon this, O man, who judge those who practice such things, and do the same yourself, that you will escape the judgment of God? Or, do you despise the riches of His kindness and forbearance and longsuffering, not knowing that the goodness of God is leading you to repentance? but, after your hardness and impenitent heart, you are treasuring up for yourself wrath in the day of wrath and of the revelation of the righteous judgment of God, Who will render to every man according to his works; to those who, by patience in well-doing, are seeking for glory and honor and incorruption, eternal life; but to those who are contentious, and obey not the truth, but obey unrighteousness, there shall be wrath and indignation, tribulation and anguish, upon every soul of man that works evil, of the Jew first, and also of the Greek; but glory and honor and peace to every one who works good, to the Jew first, and also to the Greek: for there is no respect of persons with God; for as many as sinned without law shall also perish without law; and as many as sinned under law shall be judged by law; for not the hearers of law are righteous before God, but the doers shall be justified; (for, when gentiles who have no law do by nature the things of the law, these, having no law, are a law to themselves; who, indeed, show the work of the law written in their hearts, their conscience testifying with it, and between one another their thoughts accusing or even excusing them;) in the day when God will judge the secrets of men, according to my Gospel, through Jesus Christ, But, if you are called a Jew, and are resting upon the law, and are boasting in God, and understand His will, and approve the things that are excellent, being instructed out of the law, and have become confident that you are a guide of the blind, a light to those in darkness, an instructor of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth; you, therefore, who teach another, do you not teach yourself? You who preach that men should not steal, do you steal? You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in law, do you dishonor God through your transgression of the law?
What, then, is the advantage of the Jew? Or what is the profit of circumcision? Much every way: first, that they were entrusted with the oracles of God. read more. For what, if some did disbelieve? Shall their disbelief make void the faithfulness of God? May it not be! But let God be true, and every man a liar; as it has been written, "That Thou mayest be justified in Thy words; and mayest overcome, when Thou judgest." But, if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous, Who visits with wrath? (I speak after the manner of a man). It could not be! for, then, how shall God judge the world? But, if the truth of God, through my lie, abounded unto His glory, why am I also still judged as a sinner? And why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil that good may come?" whose condemnation is just. What, then? Are we better than they? Not at all; for we before charged that both Jews and Greeks are all under sin; as it has been written, "There is none righteous, no not one; there is none that understands; there is none that seeks after God; they have all turned aside, they together became unprofitable; there is none that does good, there is not so much as one; their throat is an open sepulchre; with their tongues 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 the ways of peace have they not known; there is no fear of God before their eyes." Now we know that whatsoever the law says, it speaks to those under the law; that every mouth may be stopped, and that the whole world may be under the sentence of God; because, by the works of the law, no flesh will be justified in His sight; for through the law is the knowledge of sin. But now, apart from the law, a righteousness of God has been manifested, being witnessed by the law and the prophets; even a righteousness of God through faith in Jesus Christ, to all who believe; for there is no distinction; for all sinned, and are coming short of the glory of God; being justified freely by His grace, through the redemption which is in Christ Jesus; Whom God set forth as a propitiation, through faith in His blood, for the manifestation of His righteousness, because of the passing over of the formerly-committed sins in the forbearance of God: for the manifestation of His righteousness in the present time, to the end that He may be righteous, even when declaring righteous him who has faith in Jesus. Where, then, is the boasting? It was excluded. By what manner of law? Of works? Nay; but by a law of faith. For we reckon that a man is justified by faith, apart from works of law. Or is He the God of Jews only? Is He not of gentiles also! Yes, of gentiles also; if, indeed, God is One Who will justify the circumcision by faith, and the uncircumcision through faith. Do we, then, make void the law through faith? It could not be! Yea, we establish the law.
Who was delivered up for our trespasses, and raised for our justification.
Or, are ye ignorant, brethren, (for I am speaking to those who know law), that the law has dominion over the man as long as he lives? For the married woman has been bound by law to the living husband; but, if the husband dies, she is loosed from the law of the husband. read more. So, then, if, while the husband is living, she is married to another man, she shall be called an adulteress; but, if the husband dies, she is free from the law, so that she is no adulteress, though she be joined to another man. Wherefore, my brethren, ye also were made dead to the law through the body of Christ, that ye might be joined to another??o Him Who was raised from the dead??hat we might bear fruit to God. For, when we were in the flesh, the passions of sins, which were through the law, were working in our members to bring forth fruit to death. But now we have been fully discharged from the law, having died to that in which we were held; so that we serve in newness of spirit, and not in oldness of the letter. What, then, shall we say? Is the law sin? It could not be! But I had not known sin, except through law; for I would not know even coveting, if the law did not say, "You shall not covet;" but sin, taking occasion through the commandment, wrought in me all manner of coveting; for apart from law sin is dead. And I was alive apart from the law once; but, when the commandment came, sin revived, and I died. And the commandment which was unto life was itself found by me to be unto death; for sin, taking occasion through the commandment, thoroughly deceived me, and through it slew me. So that the law is holy, and the command is holy and righteous and good. Did, then, that which is good become death to me? It could not be! But sin, that it might be shown to be sin, by working death to me through that which is good; that sin, through the commandment, might become exceedingly sinful. For we know that the law is spiritual, but I am carnal, sold under sin. For what I accomplish, I know not; for not what I wish, this do I practice; but what I hate, this I do. But, if what I wish not, this I do, I consent to the law that it is good. And now no longer do I accomplish it, but the sin which dwells in me. For I know that there dwells not in me, that is, in my flesh, any good; for to wish is present with me: but to do that which is good a not. For the good that I wish, I do not; but the evil which I wish not, this I practice. But, if what I wish not, this I do, it is no more I that perform it, but the sin that is dwelling in me. Consequently, I find the law, that, when I wish to do good, evil is present. or I delight in the law of God after the inward man; but I see a different 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. Wretched man that I am! who will deliver me out of the body of this death? Thanks be to God, through Jesus Christ our Lord! Accordingly, therefore, I myself with the mind, indeed, serve the law of God; but, with the flesh, the law of sin.
Consequently, there is now no condemnation to those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and death. read more. For, what was impossible under law, wherein it was weak through the flesh. God, sending His Own Son in likeness of sinful flesh, and, respecting sin, condemned sin in the flesh; that the requirement of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit. For those who are according to the flesh do mind the things of the flesh; but those who are according to the Spirit, the things of the Spirit. For the mind of the flesh is death; but the mind of the Spirit is life and peace; because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither, indeed, can it be; and those who are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if, indeed, the Spirit of God is dwelling in you. And, if any one has 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. And, if the Spirit of Him Who raised up Jesus from the dead dwelleth in you, He Who raised up Christ Jesus from the dead will make alive your mortal bodies through His Spirit dwelling in you. Accordingly, then, brethren, we are debtors, not to the flesh, to live according to the flesh;
Accordingly, then, brethren, we are debtors, not to the flesh, to live according to the flesh; for, if ye live according to the flesh, ye are going to die; but, if by the Spirit ye put to death the deeds of the body, ye shall live. read more. For as many as are led by the Spirit of God, these are sons of God. For ye did not receive a spirit of bondage again unto fear; but ye received a spirit of adoption, whereby we cry, "Abba, Father." The Spirit Himself testifieth with our spirit, that we are children of God; and, if children, heirs also; heirs, indeed, of God, and joint-heirs with Christ; if, indeed, we suffer with Him, that we may be also glorified with Him. For I reckon that the sufferings of the present time are of no account in comparison with the glory about to be revealed for us. For the earnest longing of the creation is waiting for the revelation of the sons of God. For the creation was made subject to vanity, not of choice, but by reason of Him Who subjected it, in hope that the creation itself also will be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation is groaning and travailing in pain together until now; and, not only so, but ourselves also, who have the first fruit of the Spirit, even we ourselves are groaning within ourselves, waiting for the adoption, the redemption of our body. For by hope we were saved; but hope that is seen is not hope; for who hopes for that which he sees? But, if we hope for that which we see not, we wait for it with patience. And, in like manner, the Spirit also helpeth our weakness; for we know not what to pray for as we ought; but the Spirit Himself maketh intercession for us with groanings which cannot be uttered. And He Who 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 are working together for good to those who love God, to those who are called according to His purpose; because whom He foreknew He also predestined to be conformed to the image of His Son, that He might be the first born among many brethren. And whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified. What, then, shall we say to these things? If God is for us, who is against us?
What, then, shall we say to these things? If God is for us, who is against us? He Who spared not His Own Son, but delivered Him up for us all, how will He not also with Him freely give us all things? read more. Who will bring an accusation against God's elect? It is God Who justifieth; who is he that condemns? It is Christ Who died, yea, rather, That was raised from the dead, Who is at the right hand of God, Who also is making intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or perils or sword? As it has been 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 are more than conquerors through Him Who loved us.
I am speaking a truth in Christ?? am not lying, my conscience testifying with me in the Holy Spirit??2 that I have great sorrow and unceasing pain in my heart
(for I was wishing myself to be a curse from Christ) for my brethren, my kinsmen according to flesh; who, indeed, are Israelites, whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises; read more. whose are the fathers; and of whom, according to flesh, is the Christ, Who is over all, God blessed forever. Amen. But it is not as though the word of God has failed: for they are not all Israel, who are of Israel; neither, because they are Abraham's seed, are they all children; but, "In Isaac shall your seed be called." That is, the children of the flesh are not the children of God; but the children of the promise are reckoned for a seed. For the word of the promise is this: "At this season I will come, and Sarah shall have a son." And not only so; but Rebecca also having conceived by one, even by our father Isaac (for, the children being not yet born, nor having done anything good or evil, that the purpose of God according to election might stand, not of works, but of Him Who calleth), it was said to her, "The elder shall serve the younger." Even as it has been written, "Jacob I loved, but Esau I hated." What, then, shall we say? Is there unrighteousness with God? It could not be! For He saith to Moses, "I will have mercy on whomsoever I have mercy; and I will have compassion on whomsoever I have compassion." So, then, it is not of him that wills, nor of him that runs, but of God Who hath mercy. For the Scripture says to Pharaoh, "For this very purpose did I raise you up, that I might show forth My power in you, and that my name might be published abroad in all the earth." So, then, He hath mercy on whom He willeth, and whom He willeth He hardeneth. You will say to me, then, "Why doth He still find fault? for who has withstood His will?" Nay but, O man, who are you that reply against God ? Shall the thing formed say to Him Who formed it, "Why didst Thou make me thus?" Or has not the potter a right over the clay, out of the same lump to make one part a vessel unto honor, and another unto dishonor?
What, then, shall we say? that gentiles who were not following after righteous obtained righteousness, but a righteousness which is of faith;
But in respect to Israel He saith, "All the day long did I spread out My hand to a disobedient and gain-saying people."
And, if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became a joint-partaker of the root and of the fatness of the Olive tree; boast not against the branches. But, if you boast, it is not you that bear the root; but the root, you. read more. You will say, then, "The branches were broken off, that I might be grafted in." Well; by their unbelief they were broken off, but you have been standing by faith. Do not cherish lofty thoughts; but fear. For, if God spared not the natural branches, neither will He spare you. Behold, then, God's kindness and severity; toward those who fell, severity; but toward you, God's kindness, if you continue in His kindness; otherwise, you also shall be cut off. And they also, if they continue not in unbelief, shall be grafted in; for God is able to graft them in again. For, if you were cut out of that which is by nature a wild olive tree, and were grafted, contrary to nature, into a good olive tree; how much more shall these, the natural branches, be grafted into their own olive tree? For I do not wish you, brethren, to be ignorant of this mystery (lest ye be wise in your own conceits), that a hardening, in part, has befallen Israel, until the fulness of the gentiles come in; and so all Israel shall be saved; even as it has been written, "There will come out of Zion the Deliverer; He will turn away ungodliness from Jacob; and this is the covenant from Me to them, when I shall take away their sins." As touching the Gospel, they are enemies for your sake; but as touching the election, they are beloved for the Father's sake; for the gifts and calling of God are not repented of. For as ye in times past disobeyed God, but just now obtained mercy by their disobedience; even so did these now disobey, that by the mercy shown to you they also may obtain mercy. For God shut up all unto disobedience, that He might have mercy on all. O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are His judgments, and His ways past tracing out, For who knew the mind of the Lord? Or who became His counsellor? Or who first gave to Him, and it shall be given back to him again? Because, of Him, and through Him, and for Him, are all things. To Him be the glory forever. Amen.
But him that is weak in the faith receive ye, yet not for decisions of scruples.
And he who doubts is condemned, if he eat, because he eats not of faith; and all that is not of faith is sin.
And again Isaiah says, "There shall be the Root of Jesse, and He Who riseth up to rule over the gentiles, on Him will the gentiles hope." Now the God of hope fill you with all joy and peace in believing, that ye may abound In hope, in the power of the Holy Spirit. read more. And I myself also have become persuaded of you, my brethren, that ye yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. But I wrote to you the more boldly in part, as reminding you again, because of the grace which was given to me from God, that I should be a minister of Jesus Christ to the gentiles, ministering the Gospel of God, that the offering up of the gentiles may become acceptable, being sanctified by the Holy Spirit. I have, therefore, my glorying in Christ Jesus as to the things pertaining to God. For I will venture to speak only of the things which God wrought through me for the obedience of the gentiles, by word and deed, in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem and around as far as Illyricum, I have fully dispensed the Gospel of Christ; and, making it my aim so to proclaim the Gospel??ot where Christ was already named??hat I might not build upon another's foundation; but, as it has been written, "Those shall see, to whom nothing was announced concerning Him; and those who have not heard shall understand." Wherefore, also, I was being hindered many times from coming to you;
Wherefore, also, I was being hindered many times from coming to you; but now, having no longer any place in these regions; and, having a desire for many years to come to you, read more. whensoever I go to Spain (for I am hoping, in passing through, to see you, and to be sent on my way thither by you, if first I have been satisfied, in a measure, with your company); but now I am going to Jerusalem, ministering to the saints. For Macedonia and Achaia were well pleased to make a certain contribution to the poor of the saints who are in Jerusalem. Indeed, they were well pleased, and their debtors they are; for, if the gentiles were partakers of their spiritual things, they ought also to minister to them in carnal things. After having completed this, and having sealed to them this fruit, I will go on by you into Spain; and I know that, when coming to you, I will come in the fulness of the blessing of Christ. And 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;
And 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 unbelieving in Judea, and that my ministry to Jerusalem may be acceptable to the saints;
that I may be delivered from the unbelieving in Judea, and that my ministry to Jerusalem may be acceptable to the saints; that, coming to you in joy through the will of God, I may with you be refreshed. read more. And the God of peace be with you all. Amen.
and salute the assembly that is in her house. Salute Epaenetus my beloved, who is the first-fruit of Asia unto Christ.
Now to Him Who is able to establish you, according to my Gospel and the proclamation of Jesus Christ, according to the revelation of the mystery kept in silence during eternal ages, but now made manifest, and through the prophetic Scriptures, according to the commandment of the eternal God, made known to all nations for obedience to the faith: read more. to the only wise God, through Jesus Christ, be the glory forever. Amen.
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 ceased, Paul, having sent for the disciples, and exhorted them, taking leave of them, departed to go into Macedonia. And, having gone through those parts and exhorted them with many words, he came into Greece; read more. and, having spent three months there, a plot being laid for him by the Jews, as he was about to sail into Syria, he determined 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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Those, therefore, who were dispersed, went about, proclaiming the good tidings of the word.
The same had been instructed in the way of the Lord; and, being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, knowing only the immersion of John.
And it came to pass, while Apollos was in Corinth, that Paul, having passed through the upper districts, came to Ephesus, and found certain disciples; and he said to them, "Did ye receive the Holy Spirit, after having believed?" And they said to him, "Nay, we did not even hear whether there is a Holy Spirit." read more. And he said, "Into what, then, were ye immersed?" And they said, "Into John's immersion."
For I am not ashamed of the Gospel; for it is the power of God unto salvation to every one that believes; to the Jew first, and also to the Greek for in it is revealed God's righteousness, from faith to faith; as it has been written, "But the righteous shall live by faith."
I commend to you Phoebe our sister, who is a servant of the assembly which is in Cenchrea; that ye receive her in the Lord, worthily of the saints, and assist her in whatever matter she may have need of you; for she herself became a helper of many, and of myself.