Christian
Churches of God
No. F045
Commentary on Romans:
Introduction and Part 1
(Edition 1.0 20210307-20210307)
Commentary on Chapters 1-5.
Christian
Churches of God
E-mail: secretary@ccg.org
(Copyright © 2021 Wade Cox)
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Commentary on Romans
Introduction
The Letter to the
Romans appears first in the Canonical Order of Paul’s writings and it is the
longest and weightiest of his writings and perhaps the most influential text, along
with 1Corinthians. Most scholars consider that the peak of his work was in the
years 54-58 CE. It develops the full theology of his experience with Christ and
perhaps the power of his writings.
When Paul wrote
this text he was in the process of completing the collections for the relief of
the Jerusalem Church from the churches in Greece and Asia Minor. Some scholars
think that his hope in completing the collections was to allay suspicions about
him that he had instigated in his persecution of the church and especially in
Judaea (cf. 15:25-27; 1Cor. 16:3-5 and 2Cor. Chs. 9-10). He was awaiting the opportunity to go to
Jerusalem with the collection. From 15:28 we see that he intended to go to
Spain and to stop at Rome on his way to see the members of the church there,
which had already been established under Linus who, with Aristobulus, had been ordained by Christ as part of the
Seventy (Lk, 10:1,17 cf. Establishment of the
Church under the Seventy (No. 122D)).
Peter did not
found the Church at Rome. He founded and operated from Antioch into the north
in Parthia, Scythia and Thrace with his brother Andrew. He went to Italy much
later in his life. He was never bishop of Rome.
Aristobulus’
family was at Rome (16:10b) and he had gone on to establish the church in
Britain on the 12 hides of land at Glastonbury, donated by Arviragus (as king
of the Silurians). Arviragus was Linus’ uncle and Joseph of Aramathea’s
grandson in law. At this time, Arviragus had been captive in Rome with Caradog
(Caractacus), Linus’ father, king of the Cantii and the Catavellauni. Linus was
martyred after the death of Claudius and Caradog from the ascension of Nero. Arviragus’
grandson Meurig went to Britain as client king of the Britons. His wife was the
daughter of his second cousin, Cyllin ap Caradog. She returned to Britain with
him. He was known also as St. Marius (cf. Origin of the
Christian Church in Britain (No. 266); Hittites
in the House of David (No. 067C)).
The comments re
Paul having the same mother as Rufus (16:13) gives rise to the contention that Paul
may have been married to Rufus’ sister and also from his pleas elsewhere to be
entitled to have his wife, (and that of another worker there) treated as a cost
of the churches (cf. 1Cor. 9:5-6).
Paul wrote this
letter explaining the gospel and the predestination of God with the aim of
securing their support for the work to the west in Spain.
Paul develops the
text from the Salutation and Thanksgiving with the statement of the world’s
need of redemption (1:18-3:20). He speaks of the Law and the fact of it being
written on the heart and kept by those of the faith through faith (3:21-27) (cf.
chapters 2-3), by both Jew and Greek and all the Barbarians. He then discusses
God’s saving act in Christ. He discusses the nature of that act and the
righteousness of that act being manifested apart from the law, although the law
and the prophets bear witness to it (3:21-4:25) and the new life made available from that act (5:1-8:39).
Chapter 8 is the
critical text of the Predestination of the elect in the calling of God. He
writes then concerning the place of the people of Judah in that plan with the
calling of Jews and Gentiles and their place in the calling and the place of
Israel in that structure (chs. 9-11). From chapter 12 Paul develops the ethical
teachings of the faith and finishes with some personal remarks. The intent and
structure of the chapters are explained below.
Book Overview – Romans
by E.W.
Bullinger
Romans 1:1-6. THE GOSPEL. PROMISED BEFORE BY THE PROPHETS, AND REVEALED BY
THEM. NEVER HIDDEN.
Romans 1:7. SALUTATION.
Romans 1:8-10, PRAYER CONCERNING PAUL"S VISIT TO THEM.
Romans 1:10-13. PAUL"S DESIRE TO VISIT THEM.
Romans 1:14-16. HIS MINISTRY OF THE GOSPEL.
Romans 1:16 - Romans 8:39. DOCTRINAL.
Romans 9:1 - Romans 11:35. DISPENSATIONAL.
Romans 11:36. The ASCRIPTION. The WISDOM OF GOD. AS TO THE DISPENSATIONS.
Romans 12:1 - Romans 15:7. PRACTICAL.
Romans 15:8-12. DISPENSATIONAL.
Romans 15:13-21. HIS MINISTRY OF THE GOSPEL.
Romans 15:22-29. PAUL"S DESIRE TO VISIT THEM.
Romans 15:30-33. PRAYER CONCERNING PAUL’S VISIT TO THEM.
Romans 16:1-24. SALUTATION.
Romans 16:25-26. THE MYSTERY. NEVER BEFORE PROMISED OR REVEALED, BUT KEPT
SECRET THROUGH [ALL] THE AGE TIMES.
Romans 16:27. THE ASCRIPTION. TO "GOD ONLY WISE," As TO THE
MYSTERY.
NOTES ON THE EPISTLE TO THE ROMANS.
1. ROMANS comes first in order of the three great doctrinal epistles
(Appdx-192). And rightly so, for it contains the ABC of the believer’s
education. Until its lesson is learned, we know and can know nothing. The Holy
Spirit has placed it first in Canonical order because it lies at the threshold
of all "church" teaching, and if we are wrong here we shall
be wrong altogether. The design and scope of
the Epistle supply the key to a right interpretation, as is shown by the
Structure of the Epistle as a whole. The great subject is the revelation of
God’s wrath against sin, and of the ground upon which alone the sinner can
stand in righteousness before Him. The fundamental text is "The just shall
live by faith" (Romans 1:17), and it shows Jew and Gentile alike short of
the standard of God’s glory (Romans 3:23). All alike sinners, shut up under
sin, and needing a Divine righteousness, the only difference being that to the
Jew had been committed the oracles (utterances or revelations) of God.
2. The prominent feature of the Epistle is the long doctrinal portion
from Romans 1:16 to Romans 8:39. This shows that doctrine
(instruction, 2 Timothy 3:16) is the important part and dominates the
whole. It reveals what God has done with "sins" and with
"sin "; and how the saved sinner, taken out from the
deepest degradation, is justified by faith, and united to Christ in His death,
burial, and resurrection-life. It teaches him that though his "old
Adam" nature continues with him till the end, in ever-present hostility to
God, yet that for those in Christ there is no judgment and,
consequently, no separation "from the love of God which is in Christ Jesus
our Lord".
3. Chapters Romans 9:11 are dispensational, and explain to us God’s
dealings with "Jew" and "Gentile". The Jew is for
the time being set aside "until the fullness of the Gentiles be come
in", and during this period "blindness (hardness) in part is happened
to Israel" (Romans 11:25).
Romans 11:4. The remainder of the Epistle is taken up with practical counsel as
to the believer’s life, and closes with the postscript concerning
the "mystery" (Romans 16:25, Romans 16:26); for which
see Appdx-193.
5. The Epistle was written from Corinth in the spring of A.D. 58, during the
fourth year of Nero (see Appdx-180 and 192); probably during Paul’s sojourn in
Greece after the departure from Ephesus (Acts 20:2, Acts 20:3). It was
sent by Phebe, "a servant of the church...at
Cenchrea" (Romans 16:1).
**************
Romans - Free Bible Commentary in easy English
A word list at the
end [of the text at the url above] explains words with a *star by them.
About the first Christians in Rome
Rome was the most
important city in the world at the time of Paul. It had a vast army. That army
controlled all the countries that surround the Mediterranean Sea. So the rulers
of Rome were extremely powerful and wealthy. They employed many people. Many
slaves had to work in Rome. And Rome was also an important city for trade.
Paul had not
visited Rome at the time when he wrote this letter. Paul wrote most of his letters
to churches that he himself had established. But the church at Rome was
different. There were already many Christians in Rome long before Paul arrived
there.
The Bible and
other ancient records help us to understand the history of this important church:
1. About 30 *A.D..
The first Christian church began in Jerusalem, on the day called *Pentecost. On
that day, Peter *preached to many visitors to Jerusalem. Among them were
‘visitors from Rome, both *Jews and *Gentiles who believed the *Jewish
religion’. Some of these were probably among the 3000 that became Christians
(Acts 2:9-11; 2:41). They carried the *gospel to Rome.
2. 49 *A.D.. The
*Emperor Claudius ordered *Jews to leave Rome. There had been some trouble
among the *Jews. A *Roman called Suetonius wrote that someone called ‘Chrestus’
had caused the trouble. Chrestus may have been a *Jew who caused the trouble.
But ‘Chrestus’ may be the same as ‘Christus’ (that is, *Christ). *Jews opposed
those who *preached the message about *Christ. So the trouble might have begun
at that time.
3. Aquila and
Priscilla from Rome were probably (sic) Christians before they met Paul in
Corinth (Acts 18:1-3). Later they probably returned to Rome, after they worked
in Corinth and Ephesus. Christians used to gather in their home (Romans
16:3-5).
4. 57 *A.D.. Paul
probably wrote this letter about 57 *A.D.. He had not yet visited Rome. But he
knew many people in the church at Rome. Many *Gentile as well as *Jewish
Christians were already members of the church there. In his letter, Paul says
that *Gentile Christians must not consider themselves more important than the
*Jewish Christian *brothers (Romans 11:18-20).
5. 60 *A.D.. Paul
reached Rome as a prisoner. Christians from Rome met him on the Appian road to
go with him to Rome (Acts 28:14-16). Paul spent two years in Rome. Although he
was a prisoner, he was able to *preach and to teach (Acts 28:30-31). His plan
was to visit Spain (Romans 15:24). But we do not know whether he was able to do
this.
6. 64 *A.D..
Christians received the blame for the great fire that the *Emperor Nero himself
may have started. The writer Tacitus spoke about great numbers of Christians.
He called them ‘enemies of the human family of people’.
7. There is
evidence of Christian graves in the catacombs (underground graves in Rome)
before 100 *A.D..
Paul’s letter
1. Paul dictated
his letter to Tertius (Romans 16:22). Paul wrote it during his stay in Corinth,
probably about 57 *A.D..
2. Paul
established churches in many cities. But he was careful not to upset anyone
else’s work (Romans 15:20). However, the church in Rome was not the result of
the work of any one particular person. [other than Linus’ ed.] So Paul would not be upsetting anyone’s work
if he visited Rome. And for many years, Paul had wanted to visit the Christians
in Rome. He had completed his work in the east. There were elders (leaders in
the church) to take care of the new churches. Paul wanted to visit Rome on his
way to Spain (Romans 15:23-24).
3. There were
several reasons for the letter:
a) to prepare the
church in Rome for his visit.
b) to give a clear
explanation of the *gospel.
c) to give the
truth about the Christian *faith to any Christians in Rome who had false ideas
about it.
d) to give
practical advice about how Christians should behave towards each other
(chapters 14-15).
e) to give
practical advice about how Christians should behave towards their rulers
(Romans 13:1-7).
f) to unite
*Jewish and *Gentile Christians. In many churches, there had been serious
arguments between *Jewish Christians and *Gentile Christians. The *Jewish
Christians said that God had given his law in the Bible. So they told the
*Gentile Christians to obey it. But the *Gentile Christians said that God had
given them freedom. So, they did not want to obey any *Jewish rules or
traditions.
g) to urge the
Christians in Rome to help Paul in his work. He might need their help in order
to continue his journey to Spain (Romans 15:24). And he needed the Christians
in Rome to support and to encourage him by their prayers (Romans 15:30-32).
*********
Intent of the Chapters
Chapter 1
In chapter 1:1-7
Paul states his credentials and his purpose in writing.
1Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God
It
is God’s gospel and it was given to Jesus Christ. All of us are set apart for
that purpose (v. 1).
2which he promised beforehand through his prophets in the holy Scriptures, 3the gospel concerning his Son, who was descended from David according to the flesh 4and designated Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,
Christ was a son
of God, one of the multiple sons of the Host, before his incarnation (Job
38:4-7, 1:6; 2:1; Deut. 32:8; Ps. 45:6-7; Heb. 1:8-9). He laid all that aside
and became a human being. We cannot say Christ retained any part of himself in
the Godhead or outside of himself. Paul quite clearly says here that Christ was
designated son of God in power according to the Holy Spirit, by his
resurrection from the dead. He laid aside his sonship to become a human in
order that he might become the first son of God of the human species. By that
process he could become High Priest of both the heavenly and the earthly hosts
combined. Nothing of Jesus Christ remained outside of his human existence. That
is the doctrine of Antichrist. The doctrine of Antichrist teaches that Christ
has some part of himself separate to his entity as a human being and somehow he
retained some part of his divinity external to his physical existence. He did
not (vv. 2-4).
The
faith was then extended into the nations. It was the structure of the obedience
of faith. Our faith is obedience to God and the acknowledgment that only God is True God (v. 5).
Our
requirement for the inheriting of Eternal Life (No. 133)
and On Immortality (No.
165) from John 17:3 is the knowledge of the One True God and of his son
Jesus Christ. Jesus Christ is not the One True God. The Bible is emphatic on
that. It is quite clear that the obedience of the faith is to the One True God,
that is God the Father, God Most High. It is the requirement for the receipt of
the sonship on the redemption of our bodies, from the Predestination
(No. 296) of Romans 8:29-30. That includes all who are called to belong
to Jesus Christ (v. 6-7).
Thus we establish
the Godhead in the first seven verses and the understanding of the faith of the
One True God, and that Christ laid aside his sonship and became a human and
received his heavenly position in the sonship again from the redemption of his
body at his resurrection. Christ was preiesistent as we see explained in the
paper The Pre-Existence of
Jesus Christ (No. 243). There is, however, no existence of Jesus Christ outside of his
humanity until his resurrection (cf. The Forty Days
Following Christ’s Resurrection (No. 159A)). To assert that as a fact
denies the sacrifice of Jesus Christ and denies the totality of his
resurrection, and is a doctrine of demons. The Trinity is itself a doctrine of
demons, and from it two other doctrines flow (cf. Binitarianism
and Trinitarianism (No. 076) and Ditheism (No. 076B)).
There
is no doubt in Paul’s mind that he served God in the gospel, in the way it was
laid down by his master Jesus Christ. There is no conflict in Paul’s mind about
there possibly being two gods or that Christ was a true god (v. 8-9).
From verse 10-11
he says he longs to succeed in coming to them so that he may impart some
spiritual gift to strengthen them. Why did he need to do that? The Church was
in Rome, the centre of the empire of iron, which followed the bronze empire,
which we see symbolised and foretold in the statue in Daniel (Dan. 2:1-49). The
empire of iron tore down and destroyed everything. Its seat was the centre of
idolatry following on from Babylon, as head of its system.
From verses 8-10,
he addresses the Romans and states that their faith is proclaimed throughout
the world and that he mentions them (in prayer) without ceasing (v. 9) and
asking that he comes to them. The saints there needed strengthening and
understanding (vv. 10-13). Paul says he was under an obligation to preach the
gospel to the Greeks and the barbarians and so also he was eager to preach the
gospel to those in Rome (vv. 14-15). He says he is not ashamed of the gospel
for it is the power of God for salvation for everyone who has faith, either
firstly to Jew, or Greek. For in it the righteousness of God is revealed
through faith for faith. It is written “He who through faith is righteous shall
live (Hab. 2:4). Faith is the basis of
salvation (Heb. Ch. 11). It is in this text that some academics claim faith as
the sole condition of salvation, and, by that seek to eliminate the Law of God (L1),
as the basis of the faith. However, Paul does not allow that from his comments
below and elsewhere (cf. Paul Part I: Paul and
the Law (No. 271)).
Notice the verses are broken up into sequence. There are seven verses to establish the godhead, then another five. We are dealing with seven and five to twelve; dealing with the function of the numbers of grace and the spirit. These relate to the parables also.
Here
in verses 14-17, we see the requirements of faith and the requirements of
mutual encouragement and the fact that faith leads to righteousness. However,
faith itself does not lead to righteousness. It is faith that God gives, faith
that the word of God is true and that God has given His word for the education
of the saints. That faith gives us the capacity then to be righteous in the
Holy Spirit (No. 117),
through obedience to the law under the grace of God through Jesus Christ (vv.
14-17).
Rome
Paul came to Rome
as prisoner in 60 CE in the 33rd year of the Jubilee in the Fifth year of the
Fifth Sabbath Cycle of the Temple Calendar (No. 156). Paul
was met on the Appian Way by fellow Christians and escorted to Rome (Acts
28:14-16).
Paul was to be
executed at Rome after Linus had been earlier martyred following the poisoning
of Claudius (ca. 54 CE) (and seemingly his father Caradog). Peter was, reportedly,
also ordered crucified by Nero (r. 54-68 CE), or his representative, on his
trip to Italy from Parthia after the death of Paul. In 63/4 CE James, bother of Christ and Bishop
of Jerusalem, was martyred there. That was followed in 64 CE by Nero setting
fire to Rome and blaming the Christians of Rome. That was in the Second year of
the Sixth Cycle and over the following eighth years to the First Year of the
Seventh Cycle Jerusalem was to be systematically reduced and destroyed by 70 CE
in accordance with the prophecy of the Sign of Jonah and also the Seventy Weeks
of Years (Dan. 9:24-27). (cf. The Sign of Jonah and
the History of the Reconstruction of the Temple (No. 013); Commentary on Daniel (F027ix), and xiii); Establishment of the
Church under the Seventy (No. 122D); and War with Rome and the
Fall of the Temple (No. 298)).
From 64 CE after
the martyrdom of James brother of Christ, his uncle Clophas (husband of Maria,
Christ’s aunt, was elected in his stead but died that year and Clophas’
son Simeon (Simon) was appointed in his stead and took the church to Pella for
protection against the final destruction of the seventieth week of years.
From verses 18-32
Paul then sets the faith so that the wrath of God is revealed from heaven against
all ungodliness and wickedness of men who by their wickedness suppress the truth.
Paul then advances the basic principle of Truth and that is that: “What can be
known about God is evident from the creation, because God has shown it to them.”
Ever since God’s creation of the world (Job 38:4-7), His invisible nature,
namely, His eternal power and deity, is clearly perceived in the things that
have been made. So they are without excuse. As John also says: “Sin is
transgression of the Law” (1Jn 3:4). As Christ taught: Until heaven and earth
pass away, not an iota or a dot will pass from the law until all is
accomplished (Mat. 5:18). That is so because the Law proceeds from the Nature
of God (cf. B5).
Paul says that
although they knew God, they did not honour Him as God or give thanks to Him.
They became futile in their thinking and through their idolatry their senseless
minds became darkened (vv. 19-21). Claiming to be wise they became fools and
exchanged the Glory of the Immortal God for images resembling mortal man, or
birds or animals or reptiles (vv. 22-23).
Thus it was in the
failure to worship the One True God and to keep His Laws in righteousness
through faith they were then turned over to their own lusts and sin as we see
detailed from verse 24. Therefore God gave them up in the lusts of their hearts
to the dishonouring of their bodies among themselves, because they exchanged
the truth about God for a lie and worshipped and served the creature rather
than the creator who is blessed forever amen (vv. 24-25).
As the churches
were penetrated by the Binitarians/Ditheists of the worship of the god Attis
and the Baal systems and which later developed into the Trinitarians (ca 381-451
CE) they began to make idols and to worship them and create images and days of
the Mystery and Sun Cults and the older festivals and days of worship entered
the church from 110-386 CE (cf. Origins of Christmas
and Easter (No. 235)). Whilst
Paul and the Churches of God kept and taught according to the Law and the
Testimony (Isa. 8:20), within a hundred years it all began to break down from
the introduction of Gnosticism and the Sun Cults, as it had in Galatia and Collossae
(cf. Commentaries (F048) and (F051) below
and from Heresy in the
Apostolic Church (No. 089)) .
Tied to the
Idolatry mentioned by Paul in Chapter 1:16-32, they also began creating
Doctrines of Demons tied to that idolatry and those aspect are covered in the texts
of The Doctrines of Demons of the
Last Days (No. 048). The first doctrine of demons is the teaching that
one should abstain from marriage. The doctrine is of Spiritism, which seeks for
spiritual union or affinity. The intent of this
doctrine of demons is to strike at the very basis of the teaching unit that God
has chosen to deal with as an example of His system. That unit is the family.
By destroying the stability of the family, the demons destroy the basic building
block of our society. We are watching
this society crumble before our eyes because people are starting to live
together outside of marriage. It is fundamental to our understanding and our
relationship with Jesus Christ and our worship of God (1st Great Commandment)
that the family unit is understood (5th Commandment). The breakdown
of the family and national systems then goes into the perversion of Sodom and
Gomorrah (6th, 7th, 8th, 10th).
The process of
this doctrine is accompanied by idolatry. This concept is developed by Paul in
Romans 1 in its entirety. These verses relate to the whole question of worship
and the cause of adultery and immorality in the society. It is the same basis
as spiritual adultery in our relationship with God, which is idolatry and
witchcraft.
18For the wrath of God is revealed from heaven against all ungodliness and wickedness of men who by their wickedness suppress the truth.
That
text is also translated “withhold the truth in unrighteousness”. The concept
Paul is getting at is that people who do not tell the truth, withhold
information. Paul is quite clear that whoever withholds the truth in
unrighteousness will receive the wrath of God from heaven. That is a promise
God makes through Paul (v. 18).
We
now turn from the structure of the Godhead (stemming from the One True God) and
the faith, to the observation of the Godhead and the proof from the creation
(vv. 19-20). As our knowledge increases, we are now actually demonstrating the
existence of God. Evolution is being progressively discarded. It is
fundamentally disjointed and dysfunctional. We are finding that the universe
shows a power of God. The only thing arguable among the scientists is what the
nature of God actually is (vv. 21-23).
That
change doesn’t happen as a direct transposition. It is a progressive thing and
it took a long while to achieve. They went from the acknowledgment of God as
God, and within Christianity they then elevated Jesus Christ to God and began
worshipping him. Having done that, they then elevated the saints to the same
status and began worshipping them (vv. 21-23). Then finally they began praying
to images of “Mary” and other such idols, losing sight completely of the
understanding of the resurrection. Mariam, wrongly called Mary, is dead! (cf. the
paper The Virgin Mariam and the Family of Jesus Christ (No. 232)). Mariam, called Mary, will be
resurrected along with the rest of the saints in the First Resurrection
(No. 143A). Jesus Christ is the only person who has been resurrected and
taken to heaven (Jn. 3:13).
The
consequence then of this idolatry is a progressive deterioration in the
thinking of the people involved. Their minds become less and less clear. This
is what happens when we get to the steps in verse 24 and verse 25. Once we get
to the mental deterioration of idolatry, we are given up to unnatural lusts
(vv. 24-25). This perversion then goes into adultery and then into other
perversions such as homosexuality and lesbianism and it will get worse and
worse. People do not understand the sequence of the progression of the
deterioration.
The doctrine of demons established at the start
in the attack of the Godhead, and then progresses. Then God gives the people up
to their own lusts. We are seeing that now in this society where people became
godless, but they did not do it without penalty. Their society has always broken
down. The society became fundamentally perverted, which it now is. The
society has to repent of perversion. One has to restore one’s relationship with
God to overcome it and we cannot overcome these problems until we acknowledge
God and we repent and restore our relationship with God through Jesus Christ. If
we worship Jesus Christ we are doing exactly the same thing as if we were
worshipping any other one of the elohim, other than God the Father. We are
attributing to Christ the same sin as we attribute to Satan (The First Commandment: The Sin of Satan (No. 153)).
One
sentence explains it. The breach of the understanding of the Godhead results in
the perversions and the baseness of this society (vv. 25-28). The commandments
breached are listed with the sins as follows:
All manner
of wickedness (1st Great), evil (1st G), covetousness (10th),
malice (6th), envy (6th, 10th), murder (6th),
strife (2nd G, 6th), deceit (9th), malignity
(6th, 9th,,10th), gossip (6th, 9th),
slanderers (6th,9th), haters of God (1st G, 1st,,
2nd, 3rd, 4th), insolence (1st G, 3rd,
5th). Haughtiness (1st G, 2nd, G, 3rd, 10th),
boastfulness (ibid), inventors of evil (1st G, 2nd G), disobedience
to parents (5th), foolishness (1st G and 2nd G,
3rd), faithlessness (ibid, 7th), heartlessness (ibid, 7th,
10th), ruthlessness (3rd, 6th), and these
things follow from the breaching of our relationship with God. All of these
things deal with the relationships to the family unit and to the social unit
and they are the end result of the problems of the Godhead (vv. 29-32). Though
they know God’s laws and decrees and that those who do such things deserve to
die (under the law) they not only do them but approve those who practise them.
It is
now getting to the stage where people call good bad and bad good. People who
denounce these practices are themselves denounced (v. 32).
Chapter 2
From Chapter 2
Paul then proceeds to condemn those who judge others. They condemn those for doing the things they
themselves do and thus incur the judgment of God (vv. 1-2). Those that do such
things incur the judgment of God (v. 3) (cf. Rev. Ch 3). He then leads into the
concept of God’s kindness, forbearance and patience. It is by the hardness and
impenitence of their hearts that they are storing up wrath for themselves when
God’s Righteous Judgment will be revealed at the end of the age (vv. 4-5). For God will render to every man according to
his works (v. 6). It is by patience in well doing, the elect seek for glory and
honour and immortality. He will give Eternal Life (No.
133). However, those who are factious and do not obey the truth will
see wrath and fury (v. 8). There will be tribulation and distress for every
individual who does evil, which is sin, which is transgression of the law of
God (1Jn 3:4); firstly the Jew and then the Greek and every other individual
(v. 9). But glory and honour and peace for everyone who does good both
Israelite and Gentile, for God shows no partiality or Respect
of Persons (No. 221).
From verses 12-16
Paul then develops the Law and the pivotal factor in salvation (cf. The Relationship between
Salvation by Grace and the Law (No. 082)).
Those who sin without the Law will perish
without the Law. Those who sin under the Law will perish under the Law. Thus
those who exist outside of the law will perish and thus not enter the Kingdom
of God. So also those who sin under the law will be judged by the Law in the
Resurrections. The elect are judged before the First
Resurrection (No. 143A), and if necessary, confined to the Second Resurrection
(No. 143B) with the general populace for retraining. It is God’s will
that no flesh shall perish (2Pet. 3:9), therefore none shall perish and only
those that are capable of ensuring the proper retraining of the world will
enter the First Resurrection for the Millennial Sabbath under Messiah..
Sin is lawlessness or transgression of the
Law (1Jn. 3:4). The penalty of sin is death whether it is committed in
administrations under the Law, or outside of the Law. It is irrelevant whether
the administration decrees differing laws. Those who sin die unless they are
restored to the newness of life in the salvation of Christ. They then keep the
Law of God as given to mankind by Christ both at Sinai through Moses for Israel
or to the world through his incarnation at Judea (cf. Acts 7:33-55; 1Cor.
10:1-4 (F046ii).
It is only by receipt of the Holy Spirit
under Direction of God through His Divine Predestination (No.
296) (cf. Rom. 8:28-30 below in Part II) can a human remain sinless
under the law as Christ was. That is
done through Baptism and the laying on of hands in the Church of God as a
repentant adult for the Holy Spirit (No. 117)
(cf. Repentance and Baptism
(No. 052)). The Sacrament of the Lord’s Supper ensures the continual
replenishment of that Spirit through the Lord’s Supper (No. 103,
103b). (cf. The Old and the New Leaven (No.
106a))
We are spiritually
circumcised by the Holy Spirit. If we break the Law, we become uncircumcised
and hence not of the promise. We fall into the same condemnation as of those
who keep the Law. A man is a Jew if he is one inwardly, circumcised by the
Spirit and not by the written code. Thus we obey the written code from the
heart, through desire. If one breaks the law they become as uncircumcised. Circumcision is of the heart and not the
flesh (Rom. 2:25-29). It is those who obey God and keep His laws from the heart
that receive their praise from God, for they keep God’s laws inwardly from the
heart. No person who does not keep the laws of God is of the elect and the First Resurrection
(No. 143A).
The Church is
confronted with those who say that they are Jews and are not. Sometimes, the
exclamations of conversion to Israel accompany an insipient anti-Semitism.
Disclaiming the inherent and unavoidable embracing of Israel attendant upon
conversion as a member of spiritual Israel, these false converts claim to be of
spiritual Israel but deny the reality of the process and symbolism (The Plan of Salvation
(No. 001A)).
Revelation 3:9 Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie - behold, I will make them come and bow down before your feet, and learn that I have loved you.
The word here for worship
is proskuneo, which in effect is to prostrate oneself at arm’s length on the
face before someone in obeisance. Thus the word used for worship does not
always have the connotation of doing reverence to God. These false Christians
or false Israelites will, in the end, be made to prostrate themselves before
the elect, whom they have persecuted.
The Law is written on
the hearts or minds of the elect from
conversion (Heb. 8:10).
Thus it is not abolished or muted. By practise and teaching of these Commandments the elect are called great in the Kingdom of God (Mat. 5:17-20).
(See also the paper Lazarus and the Rich Man (No. 228).)
Chapter 3
From Chapter 3,
Paul goes on to describe the advantages of Judah and inherently Israel and the
value of Circumcision in Israel. He says that they were entrusted with the
oracles (logia) of God (v. 2). This
text led the Church of God in the 20th century into error assuming that the
Jews then had the oracles of God in the Twentieth Century which was totally
false as the responsibility rests in the Churches of God from the appointment
of the Seventy in Luke 10:1,17 (cf. Oracles of God (No.
184)).
Paul then asks
what if some were unfaithful? Does their faithlessness nullify the Faithfulness
of God? By no means! Let God be true though every man be false. As it is
written: “That thou mayest be justified in thy words and prevail when thou art
judged.” (Ps. 51:4) (cf. also Chapters 9-11 below)
From verse 5 Paul
says (by way of human reason): But if our wickedness serves to show the justice
of God, what shall we say? That God is unjust to inflict wrath upon us? By no
means! For then how could God judge the world? Paul then asks: “But if through
my falsehood God’s truthfulness abounds to His glory, why am I still being
condemned as a sinner? And why not do evil that good may come? (as some people
slanderously charge us with saying). Their condemnation is just” (vv. 5-8).
What then? Are the
Jews any better off? No not at all; for Paul has already charged that all men
of all nations, are under the power of sin, which is transgression of the law.
None is righteous, not one and he then quotes the texts as follows: (Pss. 14:1-2; 53:1-2; 5:9; 140:3; 10:7; Is.
59:7-8); Ps. 36:1) (vv.10-18).
From verse 19 Paul
says: Now we know that whatever the laws says it speaks to those who are under
the law, so that every mouth may be stopped, and the whole world may be held
accountable to God. For no human being will be justified in His sight by works
of the law, since through the law comes knowledge of sin (19-20).
Thus the law is
not done away but all people sin under the law and are held responsible for
that sin under the law. Man is thus not saved by conduct and works under the
law but by Faith and the saving Grace of God in the Holy Spirit. Nor is the law
done away by any means as the world is judged by the law of God as it stems
from His Very Nature and can never be removed.
As we saw (cf. The Old and the New Leaven (No.
106a)) the Law is
the Ten Commandments and all that flows from those statutes, as laid down by
God through Christ as the Angel at Sinai, when it was given to Moses. The Law
is found in the Old Testament and is thus interlinked with the New Covenant.
The ‘Works of the Law’ or Ergon Nomou, referred to by Paul in Galatians 2
and 3, is a specific body of teaching of the first-century sects termed Miqsat Ma’ase Ha-Torah or MMT. In short, the Works of the Law is
distinct from what we understand as the Ten Commandments. Paul’s comments
cannot be taken in isolation (see the papers Distinction in the Law
(No. 096), Love and the Structure of the Law
(No. 200), Works of the Law Text – or MMT
(No. 104) and The Relationship Between
Salvation by Grace and the Law (No. 082)).
Through the Law we
become conscious of sin. The Law is to silence every mouth and make all
accountable to God (vv. 19-20). Sin thus achieves awareness from the Law, but
the Law is holy, righteous and good because it springs from the nature of God
(see the paper The Government of God (No. 174)). God has passed over our sins through divine
forbearance (vv. 21-26).
All men are
justified by faith but through that faith do they overthrow the law? By no
means! By faith the Christian upholds the law (vv. 27-31).
Chapter 4
From Chapter 4 Paul
then goes back to Abraham and how Abraham was not justified by works but by
faith as is so comprehensively explained in Hebrew ch. 11 (cf. F058).
Abraham believed
God and it was reckoned to him as righteousness (Gen. 15:6) as it was with
David, who pronounced a blessing on those to whom God reckons righteousness
apart from works (Ps. 32:1-2) (vv. 1-6). The justification of Abraham occurred
before he was circumcised and cannot therefore be dependent upon circumcision.
See also the
blessings to the descendants (cf. Love and the Structure of the Law
(No. 200) pp. 7-11).
The promise made
to the descendants of Abraham was not made in the concept of keeping of the
Law, but through the concept of Faith. God is love and the liberty inherent in
the Law makes us justified by faith and bound to God in the Holy Spirit. From
this process we see the promise given to Abraham inherited in the elect by
faith (Rom. 4:13-25).
We are justified
through the resurrection of Jesus Christ whom God has raised; for our faith is
in Him that raised Jesus Christ from death. Christ was put to death for our
transgressions and raised for our justification.
Chapter 5
(cf. also Love and the Structure of the Law
(No. 200))
We are not saved
by our own deeds. Paul explains the complex issue of the saving grace of Jesus
Christ in Romans 5:1-21.
Here in this first section of Romans
5:1-4, Paul shows us that it is because we are justified by faith that we have
peace with God through our Lord Jesus Christ. It was through Christ that we
obtained access to the grace on which we stand. Our hope is in sharing eternal
life in the glory of God, as Christ mentions in John 17:3, 5, 24.
We learn endurance by the things we
suffer as Christ learnt endurance by what he suffered.
We are not disappointed in our hope
because God’s love is poured out in us through the Holy Spirit (Rom. 5:5).
We were reconciled
to God by the death of Christ while we were still enemies. Why? Because the
carnal mind is enmity towards God (Rom. 8:7). We will see how this works. Sin
entered the world with disobedience of one man – Adam. However, it spread to
all men because all men sinned. (Rom. 5:6-11)
This has enormous
implications for the doctrine of original sin. That doctrine has been examined
separately (cf. The Doctrine of Original Sin Part 1 The
Garden of Eden (No. 246) and Doctrine of Original Sin Part 2 The Generations of Adam (No. 248)).
The concept of sin is
that sin is the ‘transgression of the
Law’.
1John 3:4 Every one who sins breaks the law; in fact sin is lawlessness (or anomia) [or, the transgression of the law (KJV)], being outside the law.
Romans 5:12-14 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13(For until the law sin was in the world: but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (KJV)
Christ was slain from
the foundation of the world.
Revelation 13:8 All inhabitants of the earth will worship the beast - all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation [foundation] of the world.
Thus sin was known
from the foundation of the world, as was our calling. The predestination of the
elect is seen from Romans 8:28-30.
Sin was in the world, yet it is not
counted where there is no law. There was sin and thus the Law must have existed
as an inherent basis of the creation and the organisation of the planet. That
sin was there – even over those whose sins were not as the sin of Adam (cf.
Rom. 5:12-14).
The sin of Adam and the condemnation
of the planet were to show that the salvation of the planet could also be
achieved by one man – Jesus Christ. For without the understanding of the
failure of the first Adam, we could not understand the salvation in the success
of the second Adam. The salvation of Christ through the gift and the grace of
God enabled us to achieve a higher relationship with the Father in the perfect
Law of Liberty (Rom. 5:15-17).
So by obedience
came salvation and through grace that gift of salvation was extended to all so
that we might live to the glory of God in the obedience we find through the
grace of God. We find we can be obedient because the love of God is poured out
to us in the Holy Spirit (Rom. 5:18-19).
Hence, the Law was
introduced to increase the trespass so that the understanding of the regulation
of affairs according to the love of God was obvious to those who sought God.
However, Israel was not obedient. By one man's obedience many will be made
righteous, that is, by grace that reigns through righteousness to eternal life
in the anointed Jesus (Rom. 5:20-21).
As was explained
in the text of Antinomian Attacks on the Law of
God (No. 164D) we see that: Grace thereby abounded because of the
redemption of man from sin and the Law. Where sin increased under the Law,
grace abounded.
The end of the Law (telos gar nomou) here is the conclusion
as the goal or the objective, being the point or act or state aimed at. It is
not the cessation of the Law.
Being led by the Spirit liberates the
individual from being under the Law (Gal. 5:18). Not because it does away with
the Law, but rather because it enables the Law to be kept from inner desire and
right action, being in our very nature. Paul’s position on the necessity of
keeping the law is examined in the paper Paul: Part 1 Paul and the Law (No. 271).
Thus all men died and were consigned to the
Second Resurrection outside of the Law. Under the Law, the Patriarchs and the
Prophets attained the First Resurrection.
The Law is not
opposed to the promise of God. However, the promise was given to those who
believe by faith, in Christ our mediator.
Galatians 3:20-22 A mediator, however, does not represent just one party; but God is one. Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law. But the Scripture declares that the whole world is a prisoner of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe.
1Timothy 2:5 For there is one God and one mediator between God and men, the man Christ Jesus who gave himself as a ransom for all men - the testimony given in its proper time.
(See also The Old and the New Leaven (No.
106a).)
*****
Romans RSV
Chapter
1
1Paul, a servant of Jesus Christ, called to be an apostle,
set apart for the gospel of God 2which he promised beforehand through his prophets in the
holy scriptures, 3the
gospel concerning his Son, who was descended from David according to the
flesh 4and
designated Son of God in power according to the Spirit of holiness by his
resurrection from the dead, Jesus Christ our Lord, 5through whom we have received
grace and apostleship to bring about the obedience of faith for the sake of his
name among all the nations, 6including yourselves who are
called to belong to Jesus Christ; 7To all God's beloved in Rome, who are called to be saints:
Grace to you and peace from God our Father and the Lord Jesus Christ. 8First, I thank my God through
Jesus Christ for all of you, because your faith is proclaimed in all the
world. 9For God
is my witness, whom I serve with my spirit in the gospel of his Son, that
without ceasing I mention you always in my prayers, 10asking that somehow by God's
will I may now at last succeed in coming to you. 11For I long to see you, that I
may impart to you some spiritual gift to strengthen you, 12that is, that we may be
mutually encouraged by each other's faith, both yours and mine. 13I want you to know, brethren,
that I have often intended to come to you (but thus far have been prevented),
in order that I may reap some harvest among you as well as among the rest of
the Gentiles. 14I
am under obligation both to Greeks and to barbarians, both to the wise and to
the foolish: 15so
I am eager to preach the gospel to you also who are in Rome. 16For I am not ashamed of the
gospel: it is the power of God for salvation to every one who has faith, to the
Jew first and also to the Greek. 17For in it the righteousness of God is revealed through
faith for faith; as it is written, "He who through faith is righteous
shall live." 18For
the wrath of God is revealed from heaven against all ungodliness and wickedness
of men who by their wickedness suppress the truth. 19For what can be known about
God is plain to them, because God has shown it to them. 20Ever since the creation of the
world his invisible nature, namely, his eternal power and deity, has been
clearly perceived in the things that have been made. So they are without
excuse; 21for
although they knew God they did not honor him as God or give thanks to him, but
they became futile in their thinking and their senseless minds were
darkened. 22Claiming
to be wise, they became fools, 23and exchanged the glory of the immortal God for images
resembling mortal man or birds or animals or reptiles. 24Therefore God gave them up in
the lusts of their hearts to impurity, to the dishonoring of their bodies among
themselves, 25because
they exchanged the truth about God for a lie and worshiped and served the
creature rather than the Creator, who is blessed for ever! Amen. 26For this reason God gave them
up to dishonorable passions. Their women exchanged natural relations for
unnatural, 27and
the men likewise gave up natural relations with women and were consumed with
passion for one another, men committing shameless acts with men and receiving
in their own persons the due penalty for their error. 28And since they did not see fit
to acknowledge God, God gave them up to a base mind and to improper
conduct. 29They
were filled with all manner of wickedness, evil, covetousness, malice. Full of
envy, murder, strife, deceit, malignity, they are gossips, 30slanderers, haters of God,
insolent, haughty, boastful, inventors of evil, disobedient to parents, 31foolish, faithless, heartless,
ruthless. 32Though
they know God's decree that those who do such things deserve to die, they not
only do them but approve those who practice them.
Chapter 2
1Therefore you have no excuse, O man, whoever you are, when you judge another; for in passing judgment upon him you condemn yourself, because you, the judge, are doing the very same things. 2We know that the judgment of God rightly falls upon those who do such things. 3Do you suppose, O man, that when you judge those who do such things and yet do them yourself, you will escape the judgment of God? 4Or do you presume upon the riches of his kindness and forbearance and patience? Do you not know that God's kindness is meant to lead you to repentance? 5But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. 6For he will render to every man according to his works: 7to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; 8but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury. 9There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, 10but glory and honor and peace for every one who does good, the Jew first and also the Greek. 11For God shows no partiality. 12All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. 13For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. 14When Gentiles who have not the law do by nature what the law requires, they are a law to themselves, even though they do not have the law. 15They show that what the law requires is written on their hearts, while their conscience also bears witness and their conflicting thoughts accuse or perhaps excuse them 16on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. 17But if you call yourself a Jew and rely upon the law and boast of your relation to God 18and know his will and approve what is excellent, because you are instructed in the law, 19and if you are sure that you are a guide to the blind, a light to those who are in darkness, 20a corrector of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth-- 21you then who teach others, will you not teach yourself? While you preach against stealing, do you steal? 22You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23You who boast in the law, do you dishonor God by breaking the law? 24For, as it is written, "The name of God is blasphemed among the Gentiles because of you." 25Circumcision indeed is of value if you obey the law; but if you break the law, your circumcision becomes uncircumcision. 26So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27Then those who are physically uncircumcised but keep the law will condemn you who have the written code and circumcision but break the law. 28For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. 29He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. His praise is not from men but from God.
Chapter 3
1Then what advantage has the Jew? Or what is the value of circumcision? 2Much in every way. To begin with, the Jews are entrusted with the oracles of God. 3What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4By no means! Let God be true though every man be false, as it is written, "That thou mayest be justified in thy words, and prevail when thou art judged." 5But if our wickedness serves to show the justice of God, what shall we say? That God is unjust to inflict wrath on us? (I speak in a human way.) 6By no means! For then how could God judge the world? 7But if through my falsehood God's truthfulness abounds to his glory, why am I still being condemned as a sinner? 8And why not do evil that good may come? --as some people slanderously charge us with saying. Their condemnation is just. 9What then? Are we Jews any better off? No, not at all; for I have already charged that all men, both Jews and Greeks, are under the power of sin, 10as it is written: "None is righteous, no, not one; 11no one understands, no one seeks for God. 12All have turned aside, together they have gone wrong; no one does good, not even one." 13"Their throat is an open grave, they use their tongues to deceive." "The venom of asps is under their lips." 14"Their mouth is full of curses and bitterness." 15"Their feet are swift to shed blood, 16in their paths are ruin and misery, 17and the way of peace they do not know." 18"There is no fear of God before their eyes." 19Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. 20For no human being will be justified in his sight by works of the law, since through the law comes knowledge of sin. 21But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, 22the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction; 23since all have sinned and fall short of the glory of God, 24they are justified by his grace as a gift, through the redemption which is in Christ Jesus, 25whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins; 26it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus. 27Then what becomes of our boasting? It is excluded. On what principle? On the principle of works? No, but on the principle of faith. 28For we hold that a man is justified by faith apart from works of law. 29Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30since God is one; and he will justify the circumcised on the ground of their faith and the uncircumcised through their faith. 31Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.
Chapter 4
1What then shall we say about Abraham, our forefather according to the flesh? 2For if Abraham was justified by works, he has something to boast about, but not before God. 3For what does the scripture say? "Abraham believed God, and it was reckoned to him as righteousness." 4Now to one who works, his wages are not reckoned as a gift but as his due. 5And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness. 6So also David pronounces a blessing upon the man to whom God reckons righteousness apart from works: 7"Blessed are those whose iniquities are forgiven, and whose sins are covered; 8blessed is the man against whom the Lord will not reckon his sin." 9Is this blessing pronounced only upon the circumcised, or also upon the uncircumcised? We say that faith was reckoned to Abraham as righteousness. 10How then was it reckoned to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11He received circumcision as a sign or seal of the righteousness which he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised and who thus have righteousness reckoned to them, 12and likewise the father of the circumcised who are not merely circumcised but also follow the example of the faith which our father Abraham had before he was circumcised. 13The promise to Abraham and his descendants, that they should inherit the world, did not come through the law but through the righteousness of faith. 14If it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15For the law brings wrath, but where there is no law there is no transgression. 16That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants--not only to the adherents of the law but also to those who share the faith of Abraham, for he is the father of us all, 17as it is written, "I have made you the father of many nations" --in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18In hope he believed against hope, that he should become the father of many nations; as he had been told, "So shall your descendants be." 19He did not weaken in faith when he considered his own body, which was as good as dead because he was about a hundred years old, or when he considered the barrenness of Sarah's womb. 20No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21fully convinced that God was able to do what he had promised. 22That is why his faith was "reckoned to him as righteousness." 23But the words, "it was reckoned to him," were written not for his sake alone, 24but for ours also. It will be reckoned to us who believe in him that raised from the dead Jesus our Lord, 25who was put to death for our trespasses and raised for our justification.
Chapter 5
1Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. 2Through him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God. 3More than that, we rejoice in our sufferings, knowing that suffering produces endurance, 4and endurance produces character, and character produces hope, 5and hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit which has been given to us. 6While we were still weak, at the right time Christ died for the ungodly. 7Why, one will hardly die for a righteous man--though perhaps for a good man one will dare even to die. 8But God shows his love for us in that while we were yet sinners Christ died for us. Since, therefore, we are now justified by his blood, much more shall we be saved by him from the wrath of God. 10For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. 11Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation. 12Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned-- 13sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14Yet death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come. 15But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift in the grace of that one man Jesus Christ abounded for many. 16And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17If, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. 18Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men. 19For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous. 20Law came in, to increase the trespass; but where sin increased, grace abounded all the more, 21so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord.
Bullinger’s Notes on Romans Chs. 1-5 (for KJV)
Chapter 1
Verse
1
Paul. Paul"s
name heads all his Epistles, except Hebrews.
servant.
Greek. doulos. App-190.
Compare 2 Corinthians 4:5. Galatians 1:1, Galatians 1:10. Philippians 1:1, Philippians 1:1. Titus 1:1.
Jesus
Christ. App-98. XL
called,
&c. Literally a called apostle; called at his conversion (Acts 26:17, Acts 26:18).
apostle.
App-189.
separated =
set apart. Greek. aphorizo. Compare Acts 13:2; Acts 19:9. 2 Corinthians 6:17. Galatians 1:1, Galatians 1:15; Galatians 2:12. Note the three stages in
Paul"s "separation" for God"s purpose: birth (Galatians 1:1, Galatians 1:15, Galatians 1:16); conversion (Acts 9:15); work (Acts 13:2).
unto.
Greek. eis. App-104.
the
gospel of God: i.e. the "gospel of the grace of God" (Acts 20:24. Compare Acts 15:7), not the "gospel of the kingdom". See
App-140. .
God.
App-98.
had.
Omit.
promised
afore. Greek. proepangello. Only
here: epangello occurs
fifteen times; always rendered "promise", save 1 Timothy 2:10; 1 Timothy 6:21 (professing).
Prophets.
App-189.
scriptures.
Greek. graphe. Occurs
fifty-one times (sing, and plural) Fourteen times by Paul, but only here with
adjective hagios, holy.
Concerning.
Greek. peri. App-104.
Son.
Greek. huios. App-108.
Jesus
. . . Lord. In the Greek these words follow
after "dead" in Romans 1:4. Figure of speech Hyperbaton. App-6.
Lord.
App-98.
Which
was made = Who was born (Galatians 1:4, Galatians 1:4, Revised Version.)
seed: i.e.
of David"s line, but ending specifically in Mary, who was here
the "seed" of David. App-99. And Christ was "the
Seed" of the woman (Genesis 3:15. Isaiah 7:14. Matthew 1:23).
David.
Compare John 7:42. 2 Timothy 2:8.
according
to. Greek. kata. App-104.
flesh =
human nature. Greek. sarx.
See Romans 9:3, Romans 9:5.
declared =
marked out. Greek. horizo. See Acts 2:23. Compare Psalms 2:7.
Son
of God. App-98.
with
power = in (Greek. en) power
(Greek. dunamis. App-172.);
i.e. powerfully. Compare Philippians 3:10.
spirit.
App-101.
holiness.
Greek. hagiosune. Only
here, 2 Corinthians 7:1. 1 Thessalonians 3:13. Nowhere in Greek. literature. It is the
Genitive of apposition (App-17.) The expression is not to be confounded
with pneuma hagion (App-101.)
His Divine spiritual nature in resurrection is here set in contrast with His
human flesh as seed of David.
resurrection.
Greek. anastasis. App-178.
Compare Acts 26:23.
from =
of.
dead.
App-139. See Matthew 27:52, Matthew 27:53.
grace
and apostleship. Some see here the Figure of speech Hendiadys (App-6), and read "apostolic grace".
grace.
Greek. charis. App-184.
apostleship.
See Acts 1:25.
obedience
to the faith = faith-obedience.
faith.
App-150.
among.
Greek. en. App-104.
nations =
Gentiles. Greek. ethnos. Occurs
in Romans twenty-nine times; translated "Gentiles" except
here, Romans 4:17, Romans 4:18; Romans 10:19; Romans 16:26.
for =
on behalf of. Greek. huper. App-104.
name.
See Acts 2:21.
the
called. Compare 1 Corinthians 1:24.
all,
&c.: i.e. all God"s beloved ones in Rome.
beloved.
Greek. agapetos. App-135.
saints.
See Acts 9:13, and compare Psalms 16:3.
our
Father. Compare Romans 8:15; Galatians 1:4, Galatians 1:6; and see App-98.
the =
our.
Lord.
App-98. This salutation is found in all Paul"s Epistles save Hebrews and
the three Pastorals, where "mercy" is added.
thank.
See Acts 27:35.
through.
Greek. dia. App-104. Romans 1:1. Compare John 14:6.
for.
Greek. huper, as in Romans 1:5, but the texts read peri, concerning (App-104.)
spoken
of. Greek. katangello. App-121.
throughout.
Greek. en. App-104.
world.
Greek. kosmos. App-129.
witness. Greek. martus; only here in Romans.
Compare 2 Corinthians 1:23. Philippians 1:1, Philippians 1:8. 1 Thessalonians 2:5, 1 Thessalonians 2:10.
serve.
Greek. latreuo. App-137 and
App-190.
spirit.
App-101. Compare Philippians 1:3, Philippians 1:3.
the
gospel of His Son. This expression only here; elsewhere, the Apostle speaks
of "the gospel of Christ", 1 Corinthians 9:12, 1 Corinthians 9:18; 2 Corinthians 2:12. Philippians 1:27. Compare 2 Corinthians 4:4.
without
ceasing, Greek. adialeiptos. Only
here and 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17.
make
mention. Compare Ephesians 1:16. Philippians 1:3. 1 Thessalonians 1:2; 1 Thessalonians 3:6. 2 Timothy 1:3. Philemon 1:4. The same expression appears in a papyrus of
second cent., from the Fayoum, in a letter from a Roman soldier to his sister.
prayers.
Greek. proseuche. App-134.
Making
request. Greek. deomai. App-134.
if
by any means. Greek. eipos.
App-118.
might
. . . journey. Greek. euodoumai. Elsewhere, 1 Corinthians 16:2. 3 John 1:2.
will.
Greek. thelema. App-102.
come.
Greek. erchomai. App-106.
long.
Greek. epipothes. Elsewhere, 1 Corinthians 5:2; 1 Corinthians 9:14. Philippians 1:1, Philippians 1:8; Philippians 2:26. 1 Thessalonians 3:6. 2 Timothy 1:4. James 4:5. 1 Peter 2:2.
see.
App-133.
that =
in order that. Greek. hina.
impart.
Greek. metadidomi. Elsewhere, Romans 12:8. Luke 3:11. Ephesians 4:28. 1 Thessalonians 2:8.
unto =
to.
spiritual.
Greek. pneumatikos. See 1 Corinthians 12:1.
gift.
Greek. charisma. App-184.
Compare Romans 12:6. 1 Corinthians 12:4, &c.
to
the end. Greek. eis. App-104.
established.
Greek. sterizo. Elsewhere, Romans 16:25. Luke 9:51; Luke 16:26; Luke 22:32. 1 Thessalonians 3:2, 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:3. James 5:8. 1 Peter 5:10. 2 Peter 1:12. Revelation 3:2.
That
is, &c. = But this (imparting some spiritual gift) is (or means) our being
comforted by our mutual faith.
comforted
together. Greek. sumparakaleo. Only
here.
mutual =
in (Greek. en) one another.
would,
&c. First of six occurances: Romans 11:25. 1 Corinthians 10:1; 1 Corinthians 12:1. 2 Corinthians 1:8. 1 Thessalonians 4:13. See the positive form, 1 Corinthians 11:3. Colossians 2:1.
would.
Greek. thelo. App-102.
have
you, &c. = that you should be ignorant. Greek. agnoeo. Compare Mark 9:32. Luke 9:45.
purposed.
Greek. protithemi; only
here, Romans 3:25. Ephesians 1:9.
let =
hindered. (Anglo-Saxon lettan, to
delay.) Greek. kdluo; Occurs
twenty-three times (seventeen times "forbid").
other.
Greek. loipos. App-124.
Paul frequently uses the significant term, "the rest", to
designate the unsaved. See Romans 11:7. Ephesians 2:3; Ephesians 4:17. 1 Thessalonians 4:13; 1 Thessalonians 5:6. See also Revelation 20:5.
the.
Omit.
Greeks.
Greek. Hellen. See John 7:35 with John 12:20.
Barbarians.
See Acts 28:2, Acts 28:4.
wise.
Corresponds generally to "learned".
unwise.
Greek. anoetos, unintelligent.
Such as the Pharisees despised (John 7:49). Elsewhere, Luke 24:25. Galatians 1:3, Galatians 1:1, Galatians 1:3; 1 Timothy 6:9. Titus 3:3.
as
much as in me is = as for (Greek. kata. App-104.)
me.
ready.
Greek. prothumos. Only
here. Matthew 26:41. Mark 14:38.
preach
the gospel. Greek. euangelizo. App-121.
you,
&c. = you also that are at (Greek. en) Rome.
For.
This is Figure of speech Aetiologia. App-6.
I
am, &c: i.e. I count it my highest honour and glory to proclaim the
gospel. Figure of speech Tapeinosis.
App-6.
ashamed.
Greek. epaischunomai. Here, Romans 6:21. Mark 8:38. Luke 9:26. 2 Timothy 1:8, 2 Timothy 1:12, 2 Timothy 1:16. Hebrews 2:11; Hebrews 11:16.
of
Christ. All the texts omit.
believeth.
App-150.
first.
In point of national precedence and privilege. Compare Romans 2:9, Romans 2:10; Romans 8:1, Romans 8:2.
Greek.
See Romans 1:14. Representing all non-Jews.
therein =
in (Greek. en) it.
the.
Omit.
righteousness
of God = God"s righteousness.
righteousness.
Greek. dikaiosune. App-191.
revealed.
Greek. apokalupto. App-106.
from.
Greek. ek. App-104.
to.
Greek. eis. App-104. God"s
righteousness is revealed on the ground of faith (faith-principle) (ek pisteos), as the absolute condition
of salvation, and is operative only for those who believe (eis pistin). For the use of ek pisteos, Compare Romans 3:26, Romans 3:30; Romans 4:16; Romans 5:1; Romans 10:6; Romans 14:23. Galatians 1:2, Galatians 1:16.
written.
See Matthew 2:5 (first occ).
just.
Greek. dikaios. App-191.
live.
Quoted from Habakkuk 2:4. Compare Galatians 1:3, Galatians 1:11. Hebrews 10:38.
For.
In the gospel not only is God"s salvation revealed, but God"s wrath
also, and both are the revelation of God"s righteousness.
the
wrath of God. This expression Occurs only here, John 3:36. Ephesians 5:6. Colossians 3:6. Compare Revelation 19:15. Referred to many times in N.T., e.g. Romans 2:5; Romans 5:9; Romans 9:22. Matthew 3:7. Ephesians 2:3; Ephesians 5:6. Revelation 6:16, Revelation 6:17.
heaven.
Singular. No article. See Matthew 6:10.
against.
Greek. epi, App-104.
ungodliness.
Greek. asebeia. App-128.
unrighteousness.
Greek. adikia. App-128.
men.
Greek. anthropos. App-123.
hold =
hold down, suppress. Compare 2 Thessalonians 2:6.
the
truth. Greek. alethieia, p.
1511. Compare App-175and App-2.
known.
See Acts 1:19.
manifest.
Greek. phaneros. App-106.
hath.
Omit.
shewed =
manifested. Greek. phaneroo. App-106.
invisible.
Greek. aoratos. Here, Colossians 1:15, Colossians 1:16, 1 Timothy 1:17. Hebrews 11:27.
clearly
seen. Greek. katkorao. Only
here.
things
that are made. Greek. poiema. Only
here and Ephesians 2:10.
eternal.
Greek. aidios. App-151.
Godhead.
App-98.
so
that, &c. = to the end (Greek. eis) of
their being. Compare Romans 1:11.
without
excuse. Greek. anapologetos. Only
here and Romans 2:1.
knew.
Greek. ginosko. App-132.
glorified.
Seep. 1511.
but.
Emphatic.
became
vain. Greek. mataioomai. Only
here. Compare Acts 14:15.
imaginations =
reasonings. See Matthew 15:19.
foolish.
Greek. asunetos, as Romans 1:31.
Professing,
&c. = saying that they were. Greek. phasko. See Acts 24:9.
became
fools. Literally were fooled (i.e. by their perverted mind). Greek. moraino. Here, Matthew 5:13. Luke 14:34. 1 Corinthians 1:20.
changed. Greek. allasso. see Acts 6:14.
glory.
Greek. doxa. See p. 1511.
uncorruptible.
Greek. aphthartos. Here; 1 Corinthians 9:25; 1 Corinthians 15:52. 1 Timothy 1:17. 1 Peter 1:4, 1 Peter 1:23; 1 Peter 3:4.
image,
&c. = likeness (Greek. homoioma. Here, Romans 5:14; Romans 6:5; Romans 8:3. Philippians 1:2, Philippians 1:7. Revelation 9:7) of an image of.
image.
Greek. eikon. Occurs
twenty-three times; always so rendered. This is the Figure of speech Pleonasm. App-6.
corruptible.
Greek. phthartos. Here, 1 Corinthians 9:25; 1 Corinthians 15:53, 1 Corinthians 15:54; 1 Peter 1:18, 1 Peter 1:23.
birds,
&c. In Egypt they worshipped the hawk and the ibis.
fourfooted
beasts. Greek. tetrapous. See Acts 10:12. As the bull and the cow, held by the Egyptians
sacred to. Apis and Hathor (Venus); the dog to Anubis; &c.
creeping
things. Greek. herpeton. See Acts 10:12. The asp, sacred to the gods of Egypt and found in
every heathen pantheon; indeed, the worship of the serpent plays a prominent
part in all forms of Paganism. The crocodile, tortoise, frog, and the
well-known Scarabaeus beetle, sacred to the sun and to Pthah, and used as an
emblem of the world (Wilkinson).
also.
Omit.
gave
them up. See John 19:30.
uncleanness.
Greek. akatharsia. Occurs
ten times, always so rendered. The cognate word akathartes in Revelation 17:4 only. Ceasing to know God (Romans 1:21) results in idolatry, and idolatry ends
in "filthiness of the flesh and spirit" (2 Corinthians 7:1).
through.
App-104.
lusts.
See John 8:44.
to
dishonour, &c. = that their bodies should be dishonoured. Greek. atimazo. See Acts 5:41.
between.
Greek. en. App-104.
Who =
Since they.
changed.
Greek. metallasso; only here
and Romans 1:26. A stronger word than in Romans 1:23.
the
truth of God into a lie = the truth of God for the lie. Man transferred
his worship from God (the Truth) to the devil. Compare John 8:44. Ephesians 4:25. 2 Thessalonians 2:9-11.
a
lie = the lie. Greek. to
pseudos. Compare 2 Thessalonians 2:11. The He is that Satan is man"s
benefactor and is to be worshipped.
worshipped.
Greek. sebazomai. App-137.
Only here.
served.
Greek. latreuo. App-137and
App-190.
creature =
the things created; not only sun, moon, stars, men, the animate creation, but
Satan himself, the arch-enemy, who by means of his "lie" (Genesis 3:4, Genesis 3:5) transferred the worship of man from the Creator
to himself, the creature.
more
than. Greek. para. App-104.
blessed.
Greek. eulogetos. Compare Romans 9:5. Mark 14:61. (The) Blessed One. Not a statement of doctrine,
but a well-known Hebraism of praise to God as Creator.
for
ever. App-151. a.
Amen.
See Matthew 5:18. John 1:51, and p. 1511.
For
this cause = Because of (App-104. Romans 1:2) this.
vile
affections = passions of infamy (Greek. atimia. Here, Romans 9:21. 1 Corinthians 11:14; 1 Corinthians 15:43. 2 Corinthians 6:8; 2 Corinthians 11:21. 2 Timothy 2:20).
affections =
passions, or lusts. Greek. pathos.
Only here; Colossians 3:5. 1 Thessalonians 4:5.
natural.
Greek. phusikos. Only
here, Romans 1:27; 2 Peter 2:12.
use.
Greek. chresis. Only here
and Romans 1:27.
against.
Greek. para. App-104.
also
the men = the men also.
men.
App-123.
leaving =
having forsaken. App-174.
burned =
were inflamed. Greek. ekkaiomai. Only
here.
lust.
Greek. orexis. Only here.
toward.
App-104.
working.
Greek. katergazomai. Occurs
eleven times in Romans, seven in 2 Corinthians. See also James 1:3, James 1:20; 1 Peter 4:3.
that
which is unseemly. Greek. aschemosune. Only
here and Revelation 16:15. Compare Genesis 19:7.
receiving =
receiving back, or in full. Greek. apolambano.
that =
the.
recompence.
Greek. antimisthia, retribution;
only here and 2 Corinthians 6:13.
error.
Greek. plane, literally a
wandering = wrong action, wickedness. Here, Matthew 27:64. Ephesians 4:14. 1 Thessalonians 2:3. 2 Thessalonians 2:11. James 5:20. 2 Peter 2:18; 2 Peter 3:17. 1 John 4:6. Jude 1:11.
And
even . . . mind. There is a play upon two words here, not easily expressed in
Eng. "As they rejected God, God rejected them. "
did
. . . like. Greek. dokimazo, to
accept after testing, to approve. Compare Romans 2:18; Romans 12:2; Romans 14:22. 1 Corinthians 9:27.
knowledge.
App-132.
reprobate.
Greek. adokimos. The
negative of dokimos. Compare dokimazo, above. Here, 1 Corinthians 9:27. 2 Corinthians 13:5, 2 Corinthians 13:6, 2 Corinthians 13:7; 2 Timothy 3:8. Titus 1:16. Hebrews 6:8.
convenient.
Greek. kathekon. See Acts 22:22.
filled.
Greek. pleroo. App-125.
fornication.
The texts omit.
wickedness Greek. poneria. App-128.
maliciousness.
Greek. kakia. App-128.
envy =
jealousy. Greek. phthonos. Compare Matthew 27:18.
murder.
Greek. phonos. Note
the Paronomasia, phthonos, phonos. App-6.
See Acts 9:1.
debate =
strife.
deceit.
Greek. dolos. See Acts 13:10.
malignity.
Greek. kakoetheia, literally
disposition for mischief. Only here.
whisperers =
calumniators. Greek. psithuristes.
Only here.
Backbiters =
evil speakers (not necessarily behind the back). Greek. katalalos. Only here. Compare 2 Corinthians 12:20. 1 Peter 2:1.
haters
of God = hateful to God. Greek. theostuges. Only
here.
despiteful =
insolent. Greek. hubristes. Only
here and 1 Timothy 1:13.
proud.
Greek. huperephanos. Here, Luke 1:51. 2 Timothy 3:2. James 4:6. 1 Peter 5:6.
boasters.
Greek. alazon. Only here
and 2 Timothy 3:2.
inventors.
Greek. epheuretes. Only
here.
evil.
Greek. kakos. App-128.
disobedient.
See Acts 26:19.
Without
understanding. Greek. asunetos. See Romans 1:21. Note the Paronomasia with
next word. App-6.
covenantbreakers.
Greek. asunthetos. Only
here.
without
natural affection. Greek. astorgos. Only
here and 2 Timothy 3:3.
implacable.
The texts omit.
unmerciful =
pitiless. Greek. aneleemon. Only
here.
knowing.
Greek. epiginosko. App-132.
judgment =
righteous sentence. Greek. dikaioma. App-177.
commit =
practise.
have
pleasure in = consent also to. See Acts 8:1.
do.
Same as "commit", above. This list of heathen iniquities is the
Figure of speech Synathroesmos. App-6.
Chapter 2
Verse 1
Therefore.
That is, on account of the decrees of God, Romans 1:32.
inexcusable.
Same word as Romans 1:20.
man.
Greek. anthropos. App-123.
whosoever,
&c. Literally every one judging.
judgest.
Greek. krino. App-122.
wherein =
in (Greek. en. App-104.) which
another =
the other. Greek. heteros. App-124.
condemnest.
Greek. katakrino. App-122. The three occurances of krino and one
of katakrino give the Figure of speech Paregmenon (App-6).
doest =
practisest. Same word as "commit", Romans 1:32.
Verse
2
are
sure = know. Greek. oida. App-132.
judgment.
Greek. krima. App-177.
God.
App-98.
truth.
See Romans 1:18.
commit.
Same as "do", Romans 2:1.
Verse
3
thinkest =
reckonest. Greek. logizomai. First of nineteen occurances in Romans
of this important word; here, Romans 2:26; Romans 3:28; Romans 4:3, Romans 4:4, Romans 4:5, Romans 4:6, Romans 4:8, Romans 4:9, Romans 4:10, Romans 4:11, Romans 4:22, Romans 4:23, Romans 4:24; Romans 6:11; Romans 8:18, Romans 8:36; Romans 9:8; Romans 14:14. First occurance. Mark 11:31 (reasoned).
Verse
4
riches. Compare Romans 9:23; Romans 11:33. Ephesians 1:7, Ephesians 1:18; Ephesians 2:7; Ephesians 3:8, Ephesians 3:16. Philippians 1:4, Philippians 1:19. Colossians 1:27; Colossians 2:2.
goodness.
Greek. chrestotes. App-184. (a).
forbearance.
Greek. anoche. Only here and Romans 3:25.
not
knowing. Greek. agnoeo. See Romans 1:13.
goodness.
Greek. chrestos. App-184. Neut. adjective used as noun.
repentance.
Greek. metanoia. App-111.
Verse
5
after. Greek. kata. App-104.
hardness.
Greek. sklerotes. Only here.
impenitent.
Greek. ametanoetos. Only here. Compare App-111.
treasurest
up. Greek. thesaurizo. Here, Matthew 6:19, Matthew 6:20. Luke 12:21. 1 Corinthians 16:2. 2 Corinthians 12:14. James 5:3. 2 Peter 3:7.
unto =
to.
the
day of wrath. Compare Revelation 6:17; Revelation 19:15. Isaiah 61:2; Isaiah 63:4.
revelation.
Greek. apokalupsis. App-106.
righteous
judgment. Greek. dikaiokrisia. Only here. Compare App-191and App-177.
Verse
6
render =
recompense, as in Romans 12:17.
every
man = each one. The two following verses: giving details, form the Figure
of speech Merismos. App-6.
Verse
7
by =
according to, as in Romans 2:2.
patient
continuance = patience.
in
well doing. Literally of a good work.
glory.
See Romans 1:23.
immortality =
incorruption. Greek. aphthartis. Here, 1 Corinthians 15:42, 1 Corinthians 15:50, 1 Corinthians 15:53, 1 Corinthians 15:54. Ephesians 6:24. 2 Timothy 1:10. Titus 2:7.
eternal.
App-151.
life.
Greek. zoe App-170.
Verse
8
contentious =
of (Greek. ek. App-104.) contention.
Greek. eritheia. Here, 2 Corinthians 12:20. Galatians 1:5, Galatians 1:20. Philippians 1:1, Philippians 1:16; Philippians 2:3. James 3:14, James 3:16.
do
not obey. Greek. apeitheo. See Acts 14:2.
obey.
Greek. peitho. App-150.
unrighteousness.
Greek. adikia. App-128.
Verse
9
Tribulation.
Greek. thlipsis. See Acts 7:10.
anguish.
Greek. stenochoria. Here, Romans 8:35. 2 Corinthians 6:4; 2 Corinthians 12:10.
soul.
Greek. psuche. App-110.
doeth =
worketh. Greek. katergazomai. See Romans 1:27.
evil =
the evil. Greek. kakos. App-128.
Jew
. . . Gentile. Compare Romans 1:16.
also.
Omit.
Gentile =
Greek.
Verse
10
worketh.
Greek. ergazomai, as Romans 4:1.
Verse
11
respect
of persons = partiality. Greek. proaopolepsia. Only here, Ephesians 6:9. Colossians 3:25. James 2:1.
Verse
12
have.
Omit. The standpoint is the judgment time.
sinned.
Greek. hamartano. App-128.
without
law. Greek. anomos. Only here.
also
perish = perish also. The Mosaic Law will not be cited against non- Jews.
the.
Omit.
by.
App-104. Romans 2:1.
Verse
13
hearers.
Greek. akroates. Only here and James 1:22, James 1:23, James 1:25. Compare Acts 25:23.
the.
The texts omit.
just.
See Romans 1:17.
before.
Greek. para. App-104.
justified.
Greek. dikaioo. App-191.
Verse
14
the.
Omit.
by
nature. See Romans 1:26.
contained
in = of.
having,
&c. = not having law.
Verse
15
shew =
shew forth. Greek. endeiknumi.
written.
Greek. graptos. Only here.
conscience.
See Acts 23:1.
also.
Omit.
bearing
witness = bearing witness therewith. Greek. summartureo. Here, Romans 8:16; Romans 9:1. Revelation 22:18.
thoughts =
reckonings. Greek. logismos. Only here and 2 Corinthians 10:5.
excusing.
Greek. apologeomai. See Acts 19:33.
Verse
16
shall =
will.
secrets.
Greek. kruptos.
Jesus
Christ. App-98.
Verse
17
Behold.
Greek. ide. The texts read "But if".
restest
in = restest upon. Greek. epanapauomai. Only here and Luke 10:6.
the.
The texts omit.
makest,
&c. = gloriest, as Romans 5:3, and 1 Corinthians 1:29, 1 Corinthians 1:31. Greek. kauchaomai. Only in
Paul"s Epistles (thirty-six times) and in James 1:9; James 4:16.
Verse
18
knowest.
Greek. ginosko. App-132.
will.
Greek. thelema. App-102.
approvest.
Greek. dokimazo. See Romans 1:28.
more
excellent. Greek. diaphero. See Acts 27:27.
being
instructed. Greek. katecheo. See Acts 18:25.
out
of. Greek. ek. App-104.
Verse
19
art
confident. Greek. peitho. App-150.
light.
Greek. phos. App-130.
Verse
20
instructor =
preceptor. Greek. paideutes. Only here and Hebrews 12:9.
teacher.
App-98. Romans 2:4.
babes.
Greek. nepios. App-108.
form =
external form. Greek. morphosis. Only here and 2 Timothy 3:5.
knowledge.
Greek. gnosis. App-132.
Verse
21
therefore.
Ironical use of Greek. oun.
another.
As Romans 2:1, but without article.
preachest.
Greek. kerusso. App-121.
a
man, &c. Literally not to steal.
Verse
22
a
man, &c. Literally not to commit.
abhorrest.
Greek. bdelussomai. Only. here and Revelation 21:8.
commit
sacrilege = rob temples. Greek. hierosuleo. Only here. Compare Acts 19:37.
Verse
23
through.
Greek. dia. App-104. Romans 2:1.
breaking,
&c. = the transgression (Greek. parabasia. Compare
App-128.:3) of the law.
dishonourest.
Greek. atimazo. See Romans 1:24.
Verse
24
blasphemed. Compare Acts 13:45.
among.
Greek. en. App-104.
it
is written. Compare Ezekiel 36:20, Ezekiel 23:23
keep =
practice, as in Romans 2:1.
breaker.
Greek. parabates. App-128.
is
made = has become.
Verse
26
righteousness =
righteous requirements. Greek. dikaioma. App-191.
shall =
will.
not.
App-105.
counted.
Same as "think", Romans 2:3. i.e. in the day of Romans 2:5.
Verse
27
not.
Supplied from Romans 2:26.
by.
App-104.
the
letter = that which is written. Greek. gramma, i.e. ta
dikaiomata of Romans 2:26.
dost
transgress = art a transgressor. Greek. parabates, as Romans 2:25.
Verse
28
outwardly
. . . which is outward = in (Greek. en) outward
(Greek. phaneros. App-106.) guise.
neither.
Greek. oude.
Verse
29
inwardly =
in (Greek. en) secret.
the.
Omit.
spirit.
App-101.
of.
Greek. ek. App-104.
Chapter 3
Verse
1
What,
&c. = What then is the advantage of the Jew, or what is the, &c.
profit.
Greek. opheleia. Only here and Jude 1:16.
Verse
2
every
way = according to (Greek. kata. App-104) every way.
unto
. . . committed = they were entrusted with.
Greek. pisteuo. App-150. Compare 1 Thessalonians 2:4.
oracles.
Greek. logion. See Acts 7:38.
God.
App-98.
Verse
3
some.
Greek. tines. App-124.
did
not believe. Greek. apisteo. See Acts 28:24.
shall.
The question is introduced by me (App-105).
unbelief.
Greek. apistia. Occurs twelve times; first Matthew 13:58. In Rom., here, Romans 4:20; Romans 11:20, Romans 11:23.
make
. . . without effect = nullify. Greek. kalargeo. See Luke 13:7.
faith =
faithfulness. Greek. pistis. App-150.
Verse
4
God
forbid. Literal. Let it not be.
Greek. me (App-105) genoito. This strong asseveration
occurs fifteen times. Here, verses: Romans 3:3, Romans 3:6, Romans 3:31; Romans 6:2, Romans 6:15; Romans 7:7, Romans 7:13; Romans 9:14; Romans 11:1, Romans 11:11. Luke 20:16. 1 Corinthians 6:15. Galatians 1:2, Galatians 1:17; Galatians 3:21; Galatians 6:14.
true.
Greek. alethes. App-175.
man.
Greek. anthropos. App-123.
liar.
Greek. pseustes. In Paul"s Epp, only here, 1 Timothy 1:10. Titus 1:12.
written.
Quoted from Psalms 51:4 (Septuagint)
justified.
Greek. dikaioo. App-191. See Romans 2:13.
sayings.
Greek. logos. App-121.
when
Thou art judged. Literally in (Greek. en) Thy being judged
(Greek. krino. App-122.)
Verse
5
unrighteousness.
Greek. adikia. App-128.
commend =
establish, set forth. Greek. sunistemi.
righteousness.
Greek. dikaiosune. App-191. Compare Romans 1:17.
what
shall we say? Greek. ti eroumen. This expression occurs seven
times; here, Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30.
Is,
&c. See "shall", Romans 3:3.
taketh =
inflicts. Greek. epiphero. Occurances: Jude 1:9.
vengeance =
the wrath. See Romans 1:18.
as.
Greek. kata. App-104. Compare Romans 6:19. This is the Figure of
speech Hypotimesis. App-6.
Verse
6
world.
App-129. Compare Genesis 18:26.
Verse
7
hath
more abounded = abounded, as Romans 5:15; Romans 15:13. Greek. perisseuo. Literally overflow.
See 2 Corinthians 8:2, &c.
through.
Greek. en. App-104.
lie.
Greek. pseusma. Only here.
glory.
Greek. doxa. See Romans 1:23 and John 1:14.
sinner.
Greek. hamartolos. Compare App-128.
Verse
8
not
. . . come? = (why) not (say), as we be slanderously reported, and as some
affirm that we say. Let us do, &c. Figure of speech Epitrechon (App-6).
slanderously
reported. Greek. blasphemeo. Compare Romans 2:24. Acts 13:45.
affirm.
Greek. phemi. Only here in Romans. Occurs fifty-eight times,
always "say", except here.
evil.
Literal. the evil things. Greek. kakos. App-128.
that =
in order that. Greek. hina.
good.
Literally the good things.
damnation.
Greek. krima. App-177.
just.
Greek. endikos. App-191.
Verse
9
are
. . . they? = have we any advantage? or, have we any excuse to put
forward? Gr. proecho. Only here; may be mid, or pass, voice.
No,
in no wise = Not (Greek. ou. App-105) at all (Greek. pantos).
before
proved = before convicted. Greek. proaitiaomai. Only here.
Compare Romans 1:21.
Gentiles =
Greeks. See Romans 2:9.
that
they are = to be.
all Emph.
under.
Greek. hupo. App-104.
sin.
Greek. hamartia. App-128. Sin is the root,
and "sins" are the fruit.
Verse
10
The
quotation (Romans 3:10-18) is from several passages, of O.T. All refer to
the same subject. Figure of speech Gnome (App-6). verses: Romans 3:10-12 (general) are from Ecclesiastes 7:20. Psalms 14:2, Psalms 14:3; Psalms 53:2, Psalms 53:3-4; verses: Romans 3:13-18 (particular) are from Psalms 5:9-10; Psalms 140:3; Psalms 10:7. Isaiah 59:7, Isaiah 59:8. Psalms 36:1. Verification of these references, from the
standpoint of Paul"s argument, throws much light upon the O.T. passage, in
which they occur.
There
. . . one. Literally: There is not (Greek. ou) a righteous
(man), not even one.
righteous.
Greek. dikaios. App-191. Compare Romans 1:17.
no,
not. Greek. oude.
Verse
11
none.
Greek. ou. App-105.
understandeth.
Greek. suniemi. Occurs twenty-six times.
Always "understand",
save Mark 6:52 and 2 Corinthians 10:12.
seeketh
after. Greek. ekzeteo. See Acts 15:17.
Verse
12
In
Psalm 14 the Hebrew stands as in Authorized Version, but in the Septuagint
(Alex. MS.) additional matter appears, word for word as in these verses: Romans 3:12-18. This is not found in Psa 53, a practical
repetition of Psa 14.
They,
&c. = All went.
gone
. . . way. Greek. ekklino. Only here, Romans 16:17. 1 Peter 3:11.
become
unprofitable = are worthless. Greek. achreioomai. Only here.
good.
Greek. chrestotes. App-184.
no,
not one = there is not as far as (Greek. heos) one.
Verse
13
Their. Psalms 5:9 shows that this refers to the boasters and
workers of iniquity of Romans 3:5. Compare Romans 1:24-32; Romans 2:17, Romans 2:23.
throat: i.e.
speech; by Figure of speech Metonymy. App-6. Greek. larunx;.
Only here.
open
sepulchre = opened sepulchre; literally a tomb that has been opened,
emitting noisomeness.
sepulchre.
Greek. taphos. Only here, Matthew 23:27, Matthew 23:29; Matthew 27:61, Matthew 27:64, Matthew 27:66; Matthew 28:1. Applied to any place where dead bodies are
deposited. Mnemeion, rendered "sepulchre", is found
only in Gospels and Acts 13:29, and means a monumental tomb. Compare Matthew 27:60.
tongues.
See Psalms 140:11.
have
used deceit = deceived. Greek. dolioo; only here. The kindred verb
occurs 2 Corinthians 4:2.
the.
Omit. poison. Greek. ioa. Occurs here and James 3:8; James 5:3.
asps.
Rendered "adders" in Psalms 140:3. Greek. aspis. Only here. Compare James 3:5, James 3:6, James 3:8. Deuteronomy 32:33.
lips =
language. Figure of speech Metonymy. App-6.
Verse
14
Whose
mouth, &c. Compare Psalms 10:7.
full.
Greek. gemo. Compare Matthew 23:25, Matthew 23:27.
cursing
and bitterness = bitter imprecations. Figure of
speech Hendiadys. App-6.
cursing.
Greek. ara. Only here. Properly a prayer, but commonly a prayer for evil,
an imprecation.
bitterness.
Greek. pikria. See Acts 8:23.
Verse
15
Their
feet, &c. See Proverbs 1:16. Isaiah 59:7.
swift =
sharp. Greek. oxys. Occurs only here and seven times in Rev.,
always "sharp".
shed.
Greek. ekcheo. Only here in Rom. Elsewhere seventeen times,
generally "pour out".
Verse
16
Destruction.
Greek. suntrimma. Only here. Literally a breaking, or bruising.
Compare Romans 16:20. John 19:36.
misery =
distress. Greek. talaiporia. Here and James 5:1. Compare Romans 7:24. James 4:9.
Verse
17
have
they not known = they knew not.
Verse
18
This
is quoted from Psalms 36:1.
before.
Greek. apenanti. See Acts 3:16.
Verse
19
know.
Greek. oida. App-132.
law.
See Romans 2:12.
saith.
Greek. laleo. App-121.
under.
Greek. App-104.
every
mouth. No partiality for the Jew.
stopped =
closed. Greek. phrasso. Here; 2 Corinthians 11:10. Hebrews 11:33.
guilty =
under penalty. Greek. hupodikos. Only here.
Verse
20
the
deeds of the law = works of law. Compare Romans 3:27.
the
law = law. See Romans 2:12.
knowledge.
App-132.
Verse
21
now =
at this present time. Greek. nuni. First of twenty-one occurances.
without
the law = apart from (Greek. choris) law.
is
manifested. Greek. phaneroo. App-106. Compare Romans 1:19.
witnessed.
Greek. martureo. Compare Romans 10:2. 2 Timothy 2:6.
by.
Gr hupo. App-104.
the
law and the prophets. An expression for the whole O.T. Compare Matthew 7:12. Luke 24:44.
prophets.
App-189.
Verse
22
Even =
And.
Jesus
Christ. App-98.
and
upon all. Most texts omit.
believe.
App-150.
difference =
distinction. Greek. diastole. Elsewhere, Romans 10:12. 1 Corinthians 14:7.
Verse
23
have.
Omit.
Sinned.
Greek. hamartano. App-128. In the first Adam as the federal head of
the old creation.
come
short. Greek. hustereo. Only here in Romans. Occurs sixteen
times, always in the sense of failing, or lacking. Compare Matthew 19:20 (first occ). Mark 10:21. John 2:3. Hebrews 12:15.
Verse
24
freely.
Greek. dorean. See John 15:25.
by.
Dative case. No preposition.
grace.
Greek. charis. App-184. Compare Romans 3:28; Romans 5:1, Romans 5:9.
through.
Greek. dia. App-104. Romans 3:1.
redemption.
Greek. apolutrosis. Occurs ten times. Here; Romans 8:23. Luke 21:28. 1 Corinthians 1:30. Ephesians 1:7, Ephesians 1:14; Ephesians 4:30. Colossians 1:14. Hebrews 9:15; Hebrews 11:35.
Christ
Jesus. App-98.
Verse
25
hath.
Omit.
set
forth = foreordained (margin) Greek. protithemi. See Romans 1:13.
to
be = as.
propitiation.
Greek. hilasterion. Only here and Hebrews 9:5. The word comes to us from the Septuagint.
In Exodus 25:17 kapporeth (cover) is
rendered hilasterion epithema, propitiatory cover, the cover of the ark on
which the blood was sprinkled as the means of propitiation.
to,
&c. = for (Greek. eis. App-104.) a declaration of
(Greek. endeixis. Occurs also, Romans 3:26; 2 Corinthians 8:24. Philippians 1:1, Philippians 1:28).
for =
by reason of. Greek. dia. App-104. Romans 3:2.
remission.
Literally the passing over. Greek. paresis. Only here.
sins.
Greek. hamartema. App-128.
past.
Greek. proginomai. Only here. Compare Acts 17:30.
forbearance.
Greek. anoche. See Romans 2:4.
Verse
26
at
this time = in (Greek. en) the present season (App-195).
that,
&c. = to (Greek. eis) His being.
just.
Same as "righteous", Romans 3:10.
which
believeth, &c. Literally the one out of (App-104.) faith of Jesus; i.e. on
the principle of faith in Jesus. Compare Romans 1:17.
Jesus.
App-98.
Verse
27
boasting.
i.e. of the Jew; Romans 2:17-23. Greek. kauchesis, which means the
act of boasting, while kauchema (Romans 4:2) refers to the subject of the boast.
excluded.
Greek. ekkleio. Only here and Galatians 1:4, Galatians 1:17.
what.
Literally what manner of. Compare 1 Peter 1:11.
works.
Same as "deeds", Romans 3:20.
Nay.
Greek. ouchi. App-105.
the =
a.
Verse
28
conclude =
reckon. Greek. logizomai. See Romans 2:3.
the.
Omit.
Verse
29
Is
. . . only? Read, "What, is He, &c."? The question
opens with the Greek conjunction e, translated "what" in 1 Corinthians 6:16, 1 Corinthians 6:19; 1 Corinthians 14:36.
not.
Same as "nay", Romans 3:27.
also
of the Gentiles = of Gentiles also.
Gentiles.
See Romans 1:5.
Verse
30
Seeing =
Since. Greek. epeiper. Only here.
it
is one God = God is One, i.e. for both Jew and Gentile.
Which
shall = Who will.
Verse
31
make
void. Greek. katargeo, as Romans 3:3.
Yea =
Nay. Greek. alla.
Chapter 4
Verse
1
What, &c. See Romans 3:5. Forcible form of Figure of
speech Erotesis (App-6). Resuming from Romans 3:21.
father =
forefather, as the texts read. Figure of speech Synecdoche of
Species, App-6.
as pertaining
to.
Greek. kata. App-104.
the flesh. All the Jews
claimed Abraham as their father, See Romans 9:5. Luke 1:73. John 8:39 (Compare Romans 4:56). Acts 7:2.
Verse
2
if App-118.
justified. App-191.
by.
Greek. ek. App-104.
glory.
Greek. kauchema. See Romans 3:27 and 2 Corinthians 9:3.
not. App-105.
before.
Greek. pros. App-104.
God. App-98.
Verse
3
the Scripture. Genesis 15:6.
Abraham. Read, "Now Abraham.
"
believed. App-150.
counted = reckoned, imputed. Greek. logizomai. See Romans 2:3 (Paul
quotes the Septuagint)
unto = to.
righteousness. App-191.
Verse
4
reckoned. Same as "counted", Romans 4:3.
grace. App-184.
debt.
Greek. opheilema. Only here and Matthew 6:12.
Verse
5
believeth. App-150.
ungodly = impious.
Greek. asebes. Here, Romans 5:6. 1 Timothy 1:9. 1 Peter 4:18. 2 Peter 2:5; 2 Peter 3:7. Jude 1:15. Compare
App-128.
faith. App-150.
Verse
6
describeth = says of.
blessedness.
Greek. makarismos. Here, Romans 4:9. Galatians 1:4, Galatians 1:15.
man. App-123.
imputeth. Same as "count", Romans 4:3.
without = apart
from. See Romans 3:21.
Verse
7
Blessed. App-63.
iniquities. App-128.
forgiven. App-174.
sins. App-128.
covered = covered
over. Greek. epikalupto. Only here.
Verse
8
LORD. App-98.
not. App-105.
Quoted from Psalms 32:1, Psalms 32:2. App-107.
Verse
9
Cometh, &c. = This
blessing, then, is it?
Verse
11
sign. App-176.
being
uncircumcised =
in (Greek. en) uncircumcision.
that, &c. = unto (App-104.)
his being.
them, &c. Literally of
all the believing (ones). App-150.
though,
&c. =
through (App-104. Romans 4:1)
uncircumcision.
also. Omit.
Verse
12
walk.
Greek. stoicheo. See Acts 21:24.
steps.
Greek. ichnos. Only here, 2 Corinthians 12:18. 1 Peter 2:21.
Verse
13
For, &c. The Greek
reads, "For
not through law was the promise. "Compare Galatians 1:3, Galatians 1:18.
heir. Compare Galatians 1:3, Galatians 1:29 and Hebrews 11:8-10.
world. App-129.
through. App-104. Romans 4:1.
Verse
14
the. Omit.
is made void =
Literally has been emptied. Greek. kenoo. Elsewhere, 1 Corinthians 1:17; 1 Corinthians 9:15. 2 Corinthians 9:3. Philippians 1:2, Philippians 1:7.
made of none
effect.
Greek. katargeo. See Romans 3:3.
Verse
15
worketh. See Romans 1:27.
for. The texts
read "but".
no = not.
App-105.
no = neither.
Greek. oude.
transgression. See Romans 2:23.
Verse
16
Therefore = On
account of (App-104. Romans 4:2) this.
of faith. See Romans 1:17.
that = in order
that. Greek. hina.
by.
Greek. kata. App-104.
to the end.
Greek. eis. App-104.
might = may.
sure.
Greek. bebaios. Here, 2 Corinthians 1:7. Hebrews 2:2; Hebrews 3:6, Hebrews 3:14; Hebrews 6:19; Hebrews 9:17. 2 Peter 1:10, 2 Peter 1:19.
all the seed. To every child
of faithful Abraham, Jew and Gentile alike.
of the faith. See Romans 1:17.
Verse
17
written. Genesis 17:5.
made = set,
appointed. Greek. tithemi.
believed. App-150.
quickeneth = maketh
alive. Greek. zoopoieo. Here, Romans 8:11. John 5:21; John 6:63. 1 Corinthians 15:22, 1 Corinthians 15:36, 1 Corinthians 15:45; 2 Corinthians 3:6. Galatians 1:3, Galatians 1:21. 1 Timothy 6:13. 1Ti 6:1 Pet.
the dead. App-139.
calleth,
&c.
Primarily of Isaac. Compare Gen 15.
Verse
18
against. App-104.
believed in. App-150.
the. Omit.
nations.
Greek. ethnos. See Romans 1:5.
according to.
Greek. kata. App-104.
So, &c. Quoted
from Genesis 15:5.
Verse
19
being, &c. Figure of
speech Tapeinosis. App-6. See this Figure of speech in Romans 5:6 also.
considered. App-133.
not. The texts
omit.
now = already.
dead.
Greek. nekroo. See Colossians 3:5. Hebrews 11:12.
when he was = be
being. Greek. huparcho. See Luke 9:48.
an hundred
years old.
Greek. hekatontaetes. Only here.
neither yet = and.
deadness.
Greek. nekrosis. Only here and 2 Corinthians 4:10.
Verse
20
staggered.
Greek. diakrino. App-122. Compare Matthew 21:21.
through = by.
was strong.
Greek. endunamoo. See Acts 9:22.
glory. See Romans 1:23 and John 1:14.
Verse
21
fully
persuaded.
Greek. plerophoreo. Occurances, Romans 14:5. Luke 1:1. 2 Timothy 4:5, 2 Timothy 4:17.
also, &c. = to
perform also.
Verse
22
And therefore =
Wherefore also.
Verse
23
for his sake = on
account of him.
Verse
24
for us = on
account of us.
shall = is about
to.
if we believe = to (us)
believing.
the dead. App-.
Verse
25
delivered. See John 19:30.
offences. App-128.
again. Omit.
justification =
justifying. App-191.
Chapter 5
Verse
1
justified. See Romans 2:13. App-191.
by. App-104.
faith. App-150., i.e.
on faith-principle. See Romans 1:17.
we have peace. The Revised
Version "let
us have peace" is not warranted. The apostle"s
teaching is plain. Having been justified, therefore we have peace
with God.
with. App-104.
God. App-98.
through. App-104. Romans 5:1.
Lord. App-98.
Jesus Christ. App-98.
Verse
2
also. Read
after "access".
have = have
had, have obtained.
access. Literally the
introduction. Greek. prosagoge, Only here and Ephesians 2:18; Ephesians 3:12.
by. Dat. No
preposition.
grace. See Romans 1:5.
wherein = in
(Greek. en) which.
rejoice. Same as "boast", Romans 2:17.
glory. See Romans 1:23 with Romans 4:20.
Verse
3
glory . . .
also =
rejoice (as Romans 5:2) also in
&c.
tribulations = the
afflictions. Greek. thlipsis. See Acts 7:10.
knowing. App-132.
worketh. See Romans 1:27.
Verse
4
experience. Greek. dokime. Here; 2 Corinthians 2:9; 2 Corinthians 8:2; 2 Corinthians 9:13; 2 Corinthians 13:3. Philippians 1:2, Philippians 1:22.
hope. Compare Titus 2:13. See Romans 4:18.
Verse
5
maketh . . .
ashamed =
causeth shame. Greek. kataischuno. Here, Romans 9:33; Romans 10:11. Luke 13:17. 1 Corinthians 1:27; 1 Corinthians 11:4, 1 Corinthians 11:5, 1 Corinthians 11:22; 2 Corinthians 7:14; 2 Corinthians 9:4. 1 Peter 2:6; 1 Peter 3:16.
love. App-135.
is shed abroad.
Greek. ekchuno. See Acts 1:18; Acts 10:45.
Holy Ghost. App-101.
is = was.
unto = to.
Verse
6
without
strength.
Greek. asthenes.
due time = season.
Compare Galatians 1:4, Galatians 1:4.
Christ. App-98.
ungodly. See Romans 4:5.
Verse
7
scarcely.
Greek. molis. See Acts 14:18.
righteous. App-191.
one. App-123.
yet = for.
peradventure.
Greek. tacha. Only here and Philemon 1:15.
some = one. See
above.
dare = venture.
Verse
8
commendeth. See Romans 3:5. In this
verse the subject of the sentence comes last, and reads "commendeth His own
love toward us God", giving the Figure of
speech Hyperbaton (App-6), for emphasis.
toward.
Greek. eis. App-104.
in that = because.
sinners.
Greek. hamartolos. Compare App-128.
Verse
9
blood. Compare Romans 5:1 with Romans 3:24.
saved. First of eight
occurances in Romans.
wrath. See Romans 1:18. 1 Thessalonians 1:10.
Verse
10
if. Greek. ei.
App-118.
enemies. Note the
Figure of speech Catabasis, App-6; without strength, sinners, enemies
verses: Romans 5:6, Romans 5:8, Romans 5:10.
reconciled.
Greek. katallasso, a more intensive word than allasso (Romans 1:23).
Elsewhere, 1 Corinthians 7:11. 2 Corinthians 5:18, 2 Corinthians 5:19, 2 Corinthians 5:20.
Son. App-108.
Compare Romans 6:10. Galatians 1:2, Galatians 1:19, Galatians 1:20.
life. App-170.
Verse
11
joy = rejoice
(Romans 5:2).
atonement =
reconciliation, restoration to favour. Greek. katallage, Here, Romans 11:15. 2 Corinthians 5:18, 2 Corinthians 5:19.
Verse
12
Wherefore = On
account of (App-104. Romans 5:2) this.
Having described the fruits of sin, the apostle now goes on to deal with the
root.
as = just as.
man. App-123.
Compare 1 Corinthians 15:21.
sin. App-128.
world. App-129.
death, &c. = by means of
sin, death.
passed = passed
through.
upon = unto.
App-104.
for that = because.
Greek. eph" (App-104.) ho.
have. Omit.
sinned. i.e. in Adam,
as representative. See Romans 3:23. App-128.
Verse
13
imputed. Not the same
word as in Romans 4:6, &c.
Greek. ellogeo. Only here and Philemon 1:18.
when, &c. = there not
(Greek. me) being law.
Verse
14
to = until.
Greek. mechri.
Moses. Occurs twenty-two
times in the Epistles. Compare Matthew 8:4.
similitude =
likeness. See Romans 1:23.
transgression.
Greek. parabasis. See Romans 2:23.
the = a.
figure. Greek. tupos. See John 20:25.
Him . . . come = The
Coming One. A well-known Hebraism for the Messiah. See Matthew 11:3. Adam
was a type (App-6) as the federal head of a new-created race.
Verse
15
offence. App-128.
See Romans 4:25.
free gift. App-184.
through = by.
Dative. No preposition.
one, many = the one,
the many.
be dead = died.
gift.
Greek. dorea. See John 4:10.
by = of.
Genitive case.
hath. Omit.
abounded. See Romans 3:7.
Verse
16
And not,
&c.
Read, And not as by means of one having sinned is the free gift; for the
judgment indeed of one (was) unto condemnation; but the free gift is of (or
resulted from) many transgressions unto justification.
gift.
Greek. dorema. Not the same word as Romans 5:15. Occurs
only here and James 1:17.
judgment.
Greek. krima. App-177.
condemnation.
Greek. katakrima. Only here, Romans 5:18; Romans 8:1. Compare
App-122.; Romans 177:6.
justification.
Greek. dikaioma, a righteous acquittal. App-191.
Verse
17
For . . . one = For if
by the trespass of the one, death reigned through the one.
by. Dative. No
preposition.
abundance = the
abundance. Greek. perisseia. Here, 2 Corinthians 8:2; 2 Corinthians 10:15. James 1:21.
righteousness. See Romans 1:17.
Verse
18
Therefore,
&c.
= So then as by means of one (act of) transgression (sentence came) upon all
men unto condemnation, even so by means of one righteous act also (the free
gift came) upon all men to justification of life.
righteousness
of one =
one righteous act. Greek. dikaioma. App-191., as Romans 5:16.
Add "also".
justification.
Greek. dikaiosis. App-191.
of = issuing
in. App-17.
Verse
19
disobedience. App-128. Romans 5:2.
many = the
many.
made =
constituted.
so = so also.
obedience. The obedience
unto death of Philippians 1:2, Philippians 1:8. This
was the one righteous act of Romans 5:18.
Verse
20
entered. Literally came
in beside. Greek. pareiserchomai, Only here and Galatians 1:2, Galatians 1:4.
that = in order
that. Greek. hina.
abound =
multiply. Greek. pleonazo. Here, Romans 6:1. 2 Corinthians 4:15; 2 Corinthians 8:15. Philippians 1:4, Philippians 1:17. 1 Thessalonians 3:12. 2 Thessalonians 1:3. 2 Peter 1:8.
did much more
abound =
superabounded. Greek. huperperisseuo. Only here and 2 Corinthians 7:4.
Verse
21
hath. Omit.
even so,
&c.
= so might grace also.
eternal. App-151.