Reference: Romans, The Epistle To The
Fausets
AUTHENTICITY, GENUINENESS. Peter (2Pe 3:15-16) quotes Ro 2:4, calling it "Scripture." The epistles of Clement (Cor. 35) and Polycarp (ad Philippians 6) quote respectively Ro 1:29-32 and Ro 14:10-12. Irenaeus (iv. 27, section 2) quotes it as Paul's (Ro 4:10-11). Melito's "Hearing of Faith" is entitled from Romans 10 or Ga 3:2-3. The Muratorian Canon, Syriac and Old Latin versions, have it. Heretics admitted its canonicity; so the Ophites (Hippol. Haer. 99; Ro 1:20-26); Basilides (238, Ro 8:19-22; 5:13-14); Valentinus (195, Ro 8:11); the Valentinians Heracleon and Ptolemaeus; Tatian (Orat. 4, Ro 1:20), and Marcion's canon. The epistle of the churches of Vienne and Lyons (Eusebius, H. E. v. 1; Ro 8:18); Athenagoras (13, Ro 12:1,21; 1:24); Theophilus of Antioch (Autol. 79, Ro 2:6,29; 13:7-8). Irenaeus, Tertullian, and Clement of Alexandria often quote it.
DATE AND PLACE OF WRITING. Paul wrote while at Corinth, for he commends to the Romans Phoebe, deaconess of Cenchreae, the port of Corinth (Ro 16:1-2). He was lodging at Gaius' house (Ro 16:23), a chief member of the Corinthian church (1Co 1:14). Erastus, "treasurer" ("chamberlain", KJV), belonged to Corinth (2Ti 4:20; Ac 19:22). The time was during his visit in the winter and spring following his long stay at Ephesus (Ro 16:27); for he was just about to carry the contributions of Macedonia and Achaia to Jerusalem (Ro 15:25-27; compare Ac 20:22), just after his stay at Corinth at this time (Ac 24:17; 1Co 16:4; 2Co 8:1-2; 9:1, etc.). His design of visiting Rome after Jerusalem (Ro 15:23-25) at this particular time appears incidentally from Ac 19:21. Thus, Paul wrote it in his third missionary journey, at the second of the two visas to Corinth recorded in Acts. He remained then three months in Greece.
He was on the point of sailing to Jerusalem when obliged to alter his purpose; the sea therefore was by this time navigable. It was not late in the spring, for, after passing through Macedon and visiting the coast of Asia Minor, he still expected to reach Jerusalem by Pentecost (Ac 20:16). He must therefore have written the epistle to the Romans early in spring, A.D. 58. Thus, it is logically connected with the epistles to the Galatians and Corinthians. He wrote 1 Corinthians before leaving Ephesus; 2 Corinthians on his way to Corinth; and Galatians at Corinth, where also he wrote Romans. Hence, the resemblance of these two epistles in style and substance. The epistle to the Galatians and the two almost contemporaneous epistles to the Corinthians are the most intense in feeling and varied in expression of Paul's epistles.
OCCASION. Intending long to visit Rome and Spain (Ro 1:9-13; 15:22-29), he was for the present unable, being bound for Jerusalem with the alms of the Gentile Christians. But, as Phoebe a deaconess of the neighbouring Cenchreae was starting for Rome (Ro 16:1-2), he sends meantime this epistle by her. Tertius wrote it at his dictation (Ro 16:22), the apostle with his own hand, as in other epistles, probably adding the benediction and abrupt doxology at the close. Had Peter or any other apostle founded the church at Rome, some allusion to him would have occurred in this epistle or in Paul's epistles written at Rome. Moreover Paul's rule was not to build on another's foundation (Ro 15:20). Also in dividing the field of labour between himself and Peter (Ga 2:7-9), as apostle of the Gentiles he claims the Romans as his share (Ro 1:13) and hopes to confer some "spiritual gift" (charism) on them to establish them; implying that heretofore no apostle had been with them to do so (Ro 1:11; compare Ac 8:14-17).
The date of the introduction of Christianity at Rome must have been very early. Andronicus and Junia were "in Christ" even before Paul. Probably of the Roman strangers or pilgrim sojourners at Jerusalem (Ac 2:10) who heard Peter's sermon at Pentecost, some were among the converts, and brought back the gospel to the metropolis. (See RUFUS.) In this sense Peter founded the church at Rome, though having never yet visited it. The constant contact between Judaea and Rome through commerce, the passing of soldiers back and forward from Caesarea, and the repairing of Jewish settlers at Rome to Jerusalem for the three great feasts, ensured an early entrance of the gospel into Rome. Hence too at first the church there had that tinge of Judaism which this epistle corrects. Its members were in part Jews originally, in part Gentiles (compare as to the Jewish element Romans 2; Romans 3; Romans 7; Romans 9; Ro 11:13). A considerable number saluted in Romans 16 were Jew-Christians: Mary, Aquila, Priscilla, Andronicus and Junia, Paul's kinsmen, Herodion, Apelles, Aristobulus (of the Herodian family).
The Jews at Rome were so numerous that Augustus assigned them a separate quarter beyond the Tiber, and permitted them freely to exercise their religion (Philo, Leg. ad Caium, 568). That Gentiles, however, composed the bulk of the Roman church appears from Ro 1:5,13; 9:3-4; 10:1, "my prayer to God for them" (the Jews, as distinguished from the Gentiles whom he here more directly addresses; so Sinaiticus, Vaticanus, Alexandrinus manuscripts read for "Israel"), Ro 11:23,25,30. But the Gentiles of this church were not Latin, but Greek. The literature of the early Roman church was written in Greek; the names of its bishops are almost all Greek. The early Latin versions of the New Testament were made for the provinces, especially Africa, nor Rome. The names in the salutations (Romans 16) are generally Greek; and the Latin names, Aquila, Priscilla, Junia, Rufus, were Jews. Julia (of the imperial household), Amplias, and Urbanus, are the few exceptions.
The Greeks were the most enterprising and intelligent of the middle and lower classes at Rome. Juvenal alludes satirically to their numbers and versatility (iii. 60-80; vi. 184); their intellectual restlessness made them sit loosely to traditional superstitions, and to be more open than others to inquire into the claims of Christianity. Many of the names (Romans 16) are found in the lists of freedmen and slaves of the early Roman emperors, "they of Caesar's household" (Php 4:22). (See PALACE.) From the lower and middle classes, petty tradesmen, merchants, and army officers, the gospel gradually worked upward; still "not many wise ... mighty ... noble were called" (1Co 1:26). The legend of Peter and Paul presiding together over the church at Rome probably represents the combination of Jews and Gentiles in it. The joint episcopate of Linus and Cletus subsequently may be explained by supposing one ruled over the Jewish, the other over the Gentile congregation; this gives point to the general argument of Romans 1-3 and Ro 10:12, that there is no respect of nationality with God. Accordingly, the epistle has the character of a general treatise.
The metropolitan church was the fittest one to whom to address such a general exposition of doctrine, at the same time the injunction of obedience to temporal rulers was appropriate at the head quarters of the imperial government (Ro 13:1). The epistles to Corinthians and Galatians, immediately preceding chronologically, are full of personal references. The epistle to the Romans summarizes what he had just written; namely, epistle to Corinthians representing the attitude of the gospel to the Gentile world, the epistle to Galatians its relation to Judaism. What was in these two epistles immediately drawn out by special Judaizing errors of the Galatians, and Gentile licence of the Corinthians, is in Romans methodically combined together add arranged for general application.
The doctrine of justification by faith only on the one hand is stated (Romans 1-5) as in Galatians; on the other antinomianism is condemned (Romans 6); and the avoidance of giving offence as to meats (Romans 14) answers to 1Co 6:12, etc., 1Co 8:1, etc. Alexandrinus manuscript transposes the doxology Ro 16:25-27 (which Sinaiticus and Vaticanus manuscripts keep as KJV) to the close of Romans 14. Probably the epistle was circulated in two forms, both with and without the two last chapters. The form without them removed the personal allusions which manuscript G still more divested it
See Verses Found in Dictionary
Phrygia and Pamphylia, Egypt and the parts of Lybia about Cyrene, and the Roman strangers, both Jews and proselytes,
And the apostles at Jerusalem hearing that Samaria had received the word of God, sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit; read more. for it had not yet fallen on any of them, only they were baptized in the name of the Lord Jesus. Then they laid hands on them and they received the Holy Spirit.
And when these things were accomplished, Paul was disposed by the Spirit, passing through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there I must see Rome. And sending two that served him into Macedonia, Timothy and Erastus, he continued a time in Asia.
For Paul had determined to sail by Ephesus, that it might not be necessary for him to spend a long time in Asia; for he hastened, if it was possible for him, to be at Jerusalem at the day of Pentecost.
And behold now, I go constrained by the Spirit to Jerusalem, not knowing the things which shall befall me there,
But after many years I came to bring charities and offerings to my nation,
PAUL, a servant of Christ Jesus, called to be an apostle, set apart to the gospel of God,??2 which he promised by his prophets in the Holy Scriptures,??3 concerning his Son born of the posterity of David as to the flesh,
declared to be the Son of God in power as to the Spirit of holiness by the resurrection from the dead,??esus Christ our Lord,??5 through whom we have received grace and an apostleship for the obedience of the faith in all nations in behalf of his name,
among whom are you also the called of Jesus Christ,??7 to all who are at Rome, beloved of God, called to be saints. Grace be to you and peace from God our Father and the Lord Jesus Christ.
First, indeed, I thank my God through Jesus Christ for you all, that your faith is proclaimed in all the world. For God is my witness, whom I serve with my spirit in the gospel of his Son, how incessantly I make mention of you, always in my prayers
For God is my witness, whom I serve with my spirit in the gospel of his Son, how incessantly I make mention of you, always in my prayers asking if by any means I may now at some time have a prosperous journey by the will of God to come to you.
asking if by any means I may now at some time have a prosperous journey by the will of God to come to you. For I greatly desire to see you, that I may impart to you some spiritual gift, that you may be strengthened,
For I greatly desire to see you, that I may impart to you some spiritual gift, that you may be strengthened,
For I greatly desire to see you, that I may impart to you some spiritual gift, that you may be strengthened, that is, that I may be comforted in you by the mutual faith both of you and me.
that is, that I may be comforted in you by the mutual faith both of you and me. But I wish you not to be ignorant, brothers, that I often purposed to come to you, and was hindered hitherto, that I might have some fruit also among you, as among the other gentiles.
But I wish you not to be ignorant, brothers, that I often purposed to come to you, and was hindered hitherto, that I might have some fruit also among you, as among the other gentiles.
But I wish you not to be ignorant, brothers, that I often purposed to come to you, and was hindered hitherto, that I might have some fruit also among you, as among the other gentiles.
But I wish you not to be ignorant, brothers, that I often purposed to come to you, and was hindered hitherto, that I might have some fruit also among you, as among the other gentiles. I am a debtor both to the Greeks and the Barbarians, both to the wise and the ignorant; read more. so that as far as depends upon me I am ready also to preach the gospel to those at Rome.
so that as far as depends upon me I am ready also to preach the gospel to those at Rome. For I am not ashamed of the gospel; for it is the power of God to salvation to every one that believes, the Jew first and also the Greek. read more. For God's righteousness is revealed in it by faith in the faith [the gospel]; as it is written; The righteous shall live by faith.
For his invisible [attributes] are clearly seen from the creation of the world, being perceived by the things which are made, even his eternal power and deity, so that they have no defense,
For his invisible [attributes] are clearly seen from the creation of the world, being perceived by the things which are made, even his eternal power and deity, so that they have no defense, because having known God they glorified him not as God neither were thankful, but became vain in their reasonings and their ignorant mind was darkened. read more. Saying that they were wise they became foolish, and changed the glory of the imperishable God into the likeness of the image of perishable man, and of birds, and quadrupeds, and reptiles. Wherefore God also gave them up with the desires of their hearts to impurity, to disgrace their bodies among themselves,
Wherefore God also gave them up with the desires of their hearts to impurity, to disgrace their bodies among themselves, who changed the truth of God into a lie, and worshipped and served the creation more than the Creator, who is blessed forever, amen. read more. Therefore God gave them up to infamous affections; for their females changed a natural enjoyment for that which is against nature,
being filled with all wickedness, malice, covetousness, vice, full of envy, murder, strife, deceit, evil dispositions, whisperers, evil speakers, haters of God, injurious, proud, boasters, inventors of evil things, disobedient to parents, read more. unintelligent, covenant-breakers, without natural affection, unmerciful, who knowing the ordinance of God, that those who do such things deserve death, not only do the same, but have pleasure in those who do them.
or do you despise the riches of his goodness and forbearance and long suffering, not knowing that the goodness of God leads you to a change of mind?
who will render to each according to his works;
But that which is in secret is the Jew, and circumcision of the heart is in the spirit not in the writing, the commendation of which is not of men but of God.
What then is the preeminence of the Jew? or what the profit of circumcision? Much in every way. For first, indeed, that they were entrusted with the oracles of God. read more. For what if some did not believe? Will their unbelief destroy the faith of God? By no means; but let God be true, and every man a liar; as it is written, That thou mayest be justified in thy sayings and overcome when thou art judged. But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who inflicts wrath? I speak as a man;??6 by no means;??ince [if he was] how shall God judge the world?
For if the truth of God abounded by my falsehood to his glory, why am I also yet judged as a sinner? And as we are falsely accused and as some declare that we say, [do we say] Let us do evil that good may come? Whose judgment is just. read more. What defense then have we? None at all; for we before asserted that both Jews and Greeks are all under sin, as it is written, There is none righteous not one, there is none that understands, there is none that seeks God; all have turned aside, they have together become unprofitable; there is no one that does good, there is not even one; their throat is an opened tomb, with their tongues they practise deceit, the poison of asps is under their lips. Their 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 they have not known. There is no fear of God before their eyes. But we know that whatever the law says, it says to those having the law, that every mouth may be stopped and all the world become guilty before God. Wherefore by the works of the law there shall no flesh be justified is his sight, for by the law there is an acknowledgment of sin. BUT now God's righteousness has been made manifest without the law, being testified to by the law and the prophets, but God's righteousness is through the faith of Jesus Christ, in all and upon all 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 in Christ Jesus, whom God set forth [to be] a propitiator through faith in his blood, to show his righteousness because of the passing by of the errors committed previously in the forbearance of God, to show his righteousness at the present time, that he may be righteous and justify him that is of faith. Where then is the boasting [of the Jew]? It is excluded. By what law? Of works? No; but by the law of faith. We conclude then that a man is justified by faith without the works of the law. Is God [a God] of the Jews alone? and not also of the gentiles? Yes, also of the gentiles, since there is one God who will justify the circumcision by faith and the uncircumcision through the [same] faith. Do we then abrogate the law by the faith? By no means; but we establish the law.
How then was it accounted? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the symbol of circumcision, a seal of the righteousness of the faith which was in uncircumcision, so that he became the father of all that believe in uncircumcision, that righteousness may also be accounted to them,
Having been justified therefore by faith, we have peace with God through our Lord Jesus Christ, through whom also we have been introduced into this grace in which we stand, and rejoice in the hope of the glory of God. read more. And not only [this], but we rejoice also in afflictions, knowing that affliction works out patience, and patience, experience, and experience, hope; and the hope makes not ashamed, because the love of God has been poured out in our hearts through the Holy Spirit given us. For when we were yet weak, in due time Christ died for the wicked; for scarcely for a righteous man will one die, but for a good man some one perhaps would even dare to die; but God commends his love to us, that while we were yet sinners Christ died for us; much more then being now justified by his blood, we shall be saved through him from wrath. For if when enemies we were reconciled to God through the death of his Son, much more having become reconciled we shall be saved in his life. And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation. Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law
but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come;
but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come; but not as the fall so also is the gift; for if by the fall of one the many died, much more the grace of God and the gift by grace which is of the one man Jesus Christ, abounded to the many; read more. and not as through one that sinned is the gift; for the judgment was by one to condemnation, but the gift was from many sins to a righteous ordinance; for if by one fall death reigned through the one, much more those who receive the abundance of the grace and of the gift of righteousness shall reign in life through the one, Jesus Christ;??18 therefore, as through the fall of one [judgment came] on all men to condemnation, so also through the righteous ordinance of one [the gift comes] on all men to justification of life;
for as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one shall the many be constituted righteous. For the law supervened that the fall might abound; but where the sin abounded the grace was superabundant, read more. that as sin reigned in death, so the grace shall reign through righteousness in life eternal through Jesus Christ our Lord.
And if the Spirit of him that raised Jesus from the dead dwells in you, he that raised Christ from the dead shall make alive your mortal bodies through his Spirit that dwells in you.
For I think that the sufferings of the present time are of no account in comparison with the glory to be revealed in us. For the earnest expectation of the creation waits for the revelation of the sons of God. read more. For the creation was subjected to a perishable condition, not willingly, but by him that subjected it, in hope that the same creation will be delivered from the servitude of destruction and [brought] into the glorious liberty of the sons of God. For we know that all the creation groans and is in pain till now;
for I have wished that I was myself accursed from Christ for my brothers, my kindred according to the flesh, who are Israelites, whose are the adoption and the glory, and the covenants and the giving of the law, and the service, and the promises,
Brothers, the earnest desire and prayer of my heart for Israel is for their salvation.
For there is no difference between Jew and Greek; for the same Lord of all is rich to all that call upon him.
For I speak to you, gentiles. Inasmuch as I am an apostle of the gentiles, I glorify my ministry,
And they, if they continue not in unbelief, will be grafted in; for God is able to graft them in again.
For I wish you not to be ignorant, brothers, of this mystery; that you may not be wise in your own conceit. For hardness in part has come upon Israel, till the fullness of the gentiles shall come in,
For as you once disobeyed God, but now have obtained mercy by their disobedience,
I EXHORT you, therefore, brothers, by the mercies of God, to present your bodies a living sacrifice; holy, well pleasing to God, your reasonable service;
Be not overcome by evil, but overcome evil with good.
Let every soul be subject to the superior powers. For there is no power except from God, and the [powers] which exist have been ordained by God.
Pay to all their dues; a tax to whom a tax is due, a toll to whom a toll is due, fear to whom fear, and honor to whom honor. Owe no man any thing, except to love one another; for he that loves another has fully performed the law.
But why do you judge your brother? why do you set at nought your brother? for we must all stand at the tribunal of God. For it is written, [As] I live, says the Lord, to me every knee shall bow, and every tongue confess to God. read more. Each of us therefore shall give account of himself to God.
And I am persuaded, my brothers, even I myself, concerning you, that you are full of kindness, filled with all knowledge, and able to admonish one another; but I have written more boldly to you in part, to refresh your minds on account of the grace given me by God read more. that I should be a servant of Christ Jesus to the nations, administering as a priest the gospel of God, that the offering of the nations may be acceptable, sanctified by the Holy Spirit. I have therefore cause of boasting in Christ Jesus in respect to things relating to God; for I dare not to speak of what Christ has not performed by me for the obedience of the nations, by word and work, by the power of miracles and prodigies, by the power of the Spirit, so that from Jerusalem and around as far as Illyricum I have fully preached the gospel of Christ. And I have been anxious so to preach where Christ was not named, that I might not build on another's foundation;
And I have been anxious so to preach where Christ was not named, that I might not build on another's foundation; but as it is written, They shall see to whom nothing was told concerning him, and they who have not heard shall understand. read more. Wherefore I was also much hindered from coming to you;
Wherefore I was also much hindered from coming to you; but now having no longer a place in these regions, and having a desire to come to you for many years,
but now having no longer a place in these regions, and having a desire to come to you for many years,
but now having no longer a place in these regions, and having a desire to come to you for many years, should I go to Spain I will come to you; for I hope, going by, to see you, and to be sent forward by you there, when first I am in part filled with you.
should I go to Spain I will come to you; for I hope, going by, to see you, and to be sent forward by you there, when first I am in part filled with you.
should I go to Spain I will come to you; for I hope, going by, to see you, and to be sent forward by you there, when first I am in part filled with you. But now I am going to Jerusalem to serve the saints.
But now I am going to Jerusalem to serve the saints.
But now I am going to Jerusalem to serve the saints.
But now I am going to Jerusalem to serve the saints. For Macedonia and Achaia have been pleased to make some contribution for the poor of the saints at Jerusalem.
For Macedonia and Achaia have been pleased to make some contribution for the poor of the saints at Jerusalem.
For Macedonia and Achaia have been pleased to make some contribution for the poor of the saints at Jerusalem. They have been pleased indeed, and their debtors they are; for if the nations have participated in their spiritual things, they ought also to serve them in things pertaining to the flesh.
They have been pleased indeed, and their debtors they are; for if the nations have participated in their spiritual things, they ought also to serve them in things pertaining to the flesh.
They have been pleased indeed, and their debtors they are; for if the nations have participated in their spiritual things, they ought also to serve them in things pertaining to the flesh. Having therefore performed this, and sealed to them this service, I will go by you to Spain;
Having therefore performed this, and sealed to them this service, I will go by you to Spain; and I know that when I come to you I shall come in the fullness of the blessing of Christ.
and I know that when I come to you I shall come in the fullness of the blessing of Christ. But I exhort you by the Lord Jesus Christ, and by the love of the Spirit, to strive together with me in prayers to God for me, read more. that I may be delivered from those that obey not in Judea, and that my service which is for Jerusalem may be acceptable to the saints, that I may come to you with joy by the will of God, and be refreshed together with you. And may the God of peace be with you all; amen.
AND I commend to you Phoebe our sister, who is a minister of the church in Cenchrea,
AND I commend to you Phoebe our sister, who is a minister of the church in Cenchrea, that you receive her in the Lord worthily of the saints, and assist her in any thing in which she may have need of you; for she has been an assistant of many, and of myself also.
that you receive her in the Lord worthily of the saints, and assist her in any thing in which she may have need of you; for she has been an assistant of many, and of myself also.
I, Tertius, who wrote the epistle, salute you in the Lord. Gaius my entertainer, and the entertainer of all the church, salutes you. Erastus the treasurer of the city and Quartus the brother salute you.
And to him that is able to confirm you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery not revealed in ancient times, but made manifest now by the scriptures of the prophets, by the command of the eternal God, for the obedience of the faith among all nations, read more. to the only wise God, through Jesus Christ, to him be the glory forever; amen.
to the only wise God, through Jesus Christ, to him be the glory forever; amen.
For you see your calling, brothers, that not many wise according to the flesh, not many mighty, not many noble [are called];
All things are lawful for me, but all things are not expedient; all things are lawful, but I will not be brought under the power of any.
And concerning things offered to idols we all have knowledge. Knowledge puffs up, but love edifies.
but on the contrary seeing that I was intrusted with the gospel of the uncircumcision, as Peter was of the circumcision,??8 for he that operated in Peter for the apostleship of the circumcision, operated also in me for the gentiles,??9 and knowing the grace given me, James and Cephas and John, who were manifest pillars, gave to me and Barnabas the right hand of fellowship that we should go to the gentiles and they to the circumcision;
This only would I learn of you. Did you receive the Spirit by works of the law, or by a hearing of faith? Are you so foolish? Having begun in the Spirit do you now end in the flesh?
PAUL, an apostle of Christ Jesus by the will of God, to the saints in [Ephesus] and the faithful in Christ Jesus.
Erastus remained at Corinth, and Trophimus I left sick at Miletus.
and consider the long-suffering of the Lord our salvation; as also our beloved brother Paul according to the wisdom given to him wrote to you, as also in all his epistles speaking of these things, in which are some things hard to be understood, which the unlearned and unstable wrest as they also do the other Scriptures to their destruction.