Commentary on Romans Part 3 (No. F045iii)

Intent of the Chapters

Chapter 11

Romans 11 deals with the concept that Israel has sinned and fallen short of the Glory of God. Through their sin and failure Salvation was then given to the Gentiles. All men were consigned to sin and failure, from Israel to all nations so that God could show mercy to all men universally.

Paul was an Israelite of the tribe of Benjamin and a descendant of Abraham (v. 1). He says that:

“God has not rejected His people whom he foreknew” (v. 2). Thus the concept of Predestination (No. 296) according to foreknowledge (cf. 8:28-30) is again reinforced.

The text in 11:1-6 refers to Elijah’s time and Elijah’s pleading with God over the punishment of Israel. Romans 11:3 refers to 1Kgs. 19:10, 14 where Paul refers to what Elijah says: “Lord they have killed thy prophets, they have demolished thy altars and I alone am left and they seek my life.” God’s reply to him is this “I have kept for myself seven thousand men who have not bowed the knee to Baal” (v. 4) (1Kgs. 19:18). Paul noted that God had kept a remnant by grace, at his time that had not bowed the knee to Baal (v. 5) and so also has God kept a remnant throughout the ages that has not bowed the knee to Baal. We are now close to the return of the Messiah who will deal with the Baal system of the Sun and Mystery cults and wipe them out.

Paul says: But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. What then? Israel failed to obtain what it sought. The elect obtained it but the rest were hardened (vv. 6-7), as it is written: “God gave them a spirit of stupor, eyes that should not see and ears that should not hear, down to this very day” (v. 8) (Deut. 29:4; Isa. 29:10).

And David says: “Let their table become a snare and a trap, a pitfall and a retribution for them; Let their eyes be darkened so that they cannot see and bend their backs forever” (vv. 9-10) (Ps. 69:22, 23).

Paul then asks: Have they stumbled so as to fall? By no means! Through their trespass Salvation has come to the Gentiles. However that was always planned to be the case as we saw from Genesis 48:15-16. He then says: So if their trespass means riches for the world and if their failures mean riches for the Gentiles how much more will their full inclusion mean. So also we see that it was by their rejection of Christ that meant that they also failed to fulfil the law in themselves and by that they allowed the Gentiles to be adopted into Israel how much more must they fulfil the law in the Holy Spirit. How ridiculous are the Gnostic Antinomians then as we see in the papers detailed below.

In verse 13ff. Paul speaks to the Gentiles as an apostle to the Gentiles. He magnifies his ministry in order to make his fellow Jews jealous and thus save some of them. By their rejection of Messiah they consigned themselves to the Second Resurrection and their rejection from the First Resurrection (cf. Rev. 3:9) until they face the prophets of the Last Days (cf. 135, 141D, 141E 144). Their calling was spread over millennia and nations (cf. Descendants of Abraham (212A, 212B, 212C, 212D, 212E, 212F, 212G). If their rejection, which is obviously not final, means the reconciliation of the world, their acceptance means life from the dead in the resurrections (cf. Rev. Ch. 20, vv. 13-15). Paul then refers to the dough offered as first fruits as being Holy and then says so also is the whole lump being all of the patriarchs through whom all Israel are consecrated (Num. 15:19-20 LXX; Jer. 1:16-17).

Paul then uses the metaphor of the Olive Tree from verses 17-24 to show that Israel is the Olive Tree to which all mankind must be grafted in the Plan of Salvation (No. 001A). The Law of God was given to them at Sinai by the Angel of the Presence at Sinai (cf. Acts 7:33-55; 1Cor. 10:1-4; and cf. F046ii) and it is that system to which all mankind must be grafted in and allocated to their particular place in that plan and in their aspect of the calling.

In verse 25 Paul then says to the Gentiles, lest they be wise in their own conceit, that a hardening has come upon the part of Israel until the full number of the Gentiles come in, and so all Israel will be saved as it is written: (v. 26-27 (cf. Isa. 59:20,21; 27:9 (see Septuagint); Jer. 31:33,34).

He says that: “The deliverer will come from Zion, he will banish ungodliness from Jacob” “And this will be my covenant with them when I take away their sins.”

He then says that: “As regards the gospel they are enemies of God for the church’s sake but as regards election they are beloved for the sake of their forefathers” (v. 28). “For all the gifts and the call of God are irrevocable” (v. 29). Just as the elect of the church were disobedient and then received mercy so are the Israelites disobedient and will receive mercy. When Paul wrote this Peter was sent with Andrew and the others to preach to the Hebrews and was in Parthia, Scythia and Thrace and the surrounds, where they had been sent, ca 722 BCE, by the Assyrians, and others were in Gaul and Britain, Arabia, India and Africa, as well as there in Rome. (cf. Establishment of the Church under the Seventy (No. 122D)).

Disobedience is sin and sin is transgression of the law of God (1Jn. 3:4). Thus God has consigned all men to disobedience so that He may have mercy on all (v. 32). He then extols the depth and the riches of the knowledge of God (v. 33). How unsearchable are His Judgments and inscrutable are His Ways. It is through this divine prescience that all men are called and the world is saved. He then quotes as follows: “For who has known the mind of the Lord or who has been his counsellor?” (v. 34) (Isa. 40:13). “Or who has given a gift to him that he might be repaid” (v.35) (Job 41:11).

He then concludes with the comment: “For from Him and through Him and to Him are all things. To him be glory forever Amen.”

Chapter 12

Paul then appeals to the brethren, by the mercies of God, to present their bodies as a living sacrifice to God in spiritual worship (v. 1). They are not to be conformed to the world but to be transformed by the renewal of their minds. Proving (having sure knowledge of) the will of God, and what is good and acceptable and perfect (v. 2) (cf. Eph. 4:23; 1Jn. 2:15). Paul then says that by the Grace given to him, he bids everyone among them not to think of themselves more highly that they ought to think, but to think with sober judgment each according to the measure of judgment which God has assigned them (v. 3) (1Cor. 4:7).

He then uses the analogy of one body and many members each with a different function yet one body in Christ and members one of another, thus taking them back to the symbolism of the Lord’s Supper (No. 103) each year at 14 Abib. He says that having been given gifts that differ according to the grace given to us. He then shows the gifts as varying with different powers: If prophecy in proportion to our faith, service according to serving, teaching accordingly, exhorting in power, contributing liberally, giving aid (he who rules) with zeal, and giving mercy with cheerfulness (vv. 4-8) (1Cor. 12:4-31).

Paul then proceeds back to the Second Great Commandment in verse 9ff: Let love be genuine, hate what is evil, hold fast what is good; love one another with brotherly affection; outdo one another in showing honour. Never flag in zeal, by aglow with the Spirit, serve the Lord. Rejoice in your hope, be patient in tribulation, constant in prayer, Contribute to the needs of the saints, practice hospitality (vv. 9-13) (cf. 16:1-2; Heb. 13:2; 3Jn 5:8). Bless those who persecute you, and do not curse them (Mt. 5:44). Rejoice with those who rejoice and weep with those who weep. Live in harmony with one another; do not be haughty, but associate with the lowly; never be conceited. Repay no one evil for evil but take thought for what is noble in the sight of all. If possible, so far as it depends upon you, live peaceably with all (vv. 14-18). Here Paul develops the Law of Love as he did in 1Corinthians 13.

He then refers back to the law in Deut. 32:35 (v. 19) where the vindication of justice is God’s prerogative where he says: Beloved never avenge yourselves but leave it to the wrath of God; for it is written “Vengeance is mine, I will repay, says the Lord.” No, if your enemy is hungry, feed him, if he is thirsty, give him drink; for by so doing you will heap burning coals upon his head. Do not be overcome by evil, but overcome evil with good (Prov. 25:21-22). Paul’s entire work is to tie the law of God into the activities of the church and thereby for all to attain salvation.

Chapter 13

In chapter 13 Paul then turns to the church’s responsibility to the governing authorities. All authority comes from God and all authority that exists has been instituted by God. Therefore he who resists the authorities resists what has been appointed by God and those who resist will incur judgment (vv. 1-2). For rulers are not a terror to good conduct but to bad (v. 3). Would you have no fear of him who is in authority? Then do good and you will receive his approval, for he is God’s servant for your good. But if you do wrong then be afraid for he does not bear the sword in vain; he is the servant of God to execute his wrath on the wrongdoer. Therefore one must be subject, not only to avoid God’s wrath, but also for the sake of conscience (vv. 4-5).

Remember, (Pt. 1) that Nero became emperor when Claudius was poisoned by the women of Nero’s entourage and Linus and Caradog and Arviragus his father and uncle at the house of the Britons, who had favour with Claudius, came to be persecuted. Paul went to Rome but as prisoner on 60 CE and then was executed and the church came under persecution in 64 CE. It appears this text was to prepare them for the coming persecution. That persecution from Rome was to continue until the Last Days when the whore and her harlot daughters are eliminated (cf. Commentary on Revelation (F066); Role of the Fourth Commandment in the Historical Sabbath-keeping Churches of God (No. 170)).

Paul continues on in verse 6ff: For the same reason you also pay taxes, for the authorities, attending to this very thing. Pay all of them their dues, taxes to whom tax is due, revenue to whom revenue is due, respect to whom respect is due, honour to whom honour is due (vv. 6-7). The church must be seen as an exemplary model of citizenship under the law of God and then under the civil authorities.

In verse 8ff. he says: Owe no one anything except to love one another; for he who loves his neighbour has fulfilled the law. He then ties the commandments regarding love into the Second Great Commandment. He ties the Commandment from the Sixth Commandment to the Tenth Commandment into the Second Great Commandment as: “You shall love your neighbour as yourself.” (Ex. 20:13-15, 17; Deut. 5:17-19, 21; Lev. 19:18; Mk: 12:31, Jas. 2:8; cf. also Deut. 6:4; Mt. 22:34-40; Lk. 10:25-28). Love does no wrong to a neighbour; therefore love is the fulfilling of the law (v. 10). For on the Two Great Commandments hang all the law and the prophets. Hence those who say the Law of God is done away are infidels.

In verse 11ff. he then says: Besides you know what hour it is. How it is full time now for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone the day is at hand. Let us then cast off the works of darkness and put on the armour of light; let us conduct ourselves becomingly as is in the day, not revelling and drunkenness, not in debauchery and licentiousness, not in quarrelling and jealousy. Put on the Lord Jesus Christ and make no provision for the flesh to gratify its desires.

Paul is reinforcing the fact that the time of Judgment for the elect of the First Resurrection (No. 143A) or the ex-anastasin (Phil 3:11 cf. F050)) is now during their lifetime and not as it is in the Second Resurrection (No. 143B).

Chapter 14

Paul then refers to those who are weak in the faith, who are to be welcomed but not to disputes over opinions (v. 1). He then goes into the issues of food as they were resolved in the Acts 15 Conference (No. 069) regarding food sacrificed to idols. The issue does not in any way impinge on the Food Laws (No. 015) of Leviticus 11 and Deuteronomy 14). The issues of the Pythagoreans had begun to penetrate the Church from the Greeks (cf. Vegetarianism and the Bible (No. 183) see also Doctrine of Demons of the Last Days (No. 048)).

Now this text does not specifically refer to the weakness of vegetarianism. The Bible labels vegetarianism specifically as a doctrine of demons. What this text refers to is the fact that the weakness comes not from the consumption of the vegetables but from the fact that the member had insufficient faith not to be excessively concerned as to whether or not the meat had been sacrificed to idols. Thus the intent is that the meat is to be consumed with thanksgiving within the regulations laid down by the food laws. The procedures adopted by Judaism in the sacrifices and the butchering process were not laid on the Gentiles. Paul laid the simple statement on them to abstain from blood and that which is strangled or sacrificed to idols (Acts 15:20,29; 21:25). Thus we are dealing with two concepts concerning the consumption of meat sacrificed to idols. If it is known, and a matter of public concern and likely to cause stumbling of the brethren or to be seen as endorsement of a pagan religious practice, then it is to be rejected and abstention is required. If it is uncertain as to the process, it is to be regarded as irrelevant and of no significance. The food is to be eaten in faith for, if it is not eaten in faith, then the adherent is condemned.

Thus vegetarianism is seen as weakness in the question of the selection of food involving meats within a pagan system. It is, on the other hand, a clear doctrine of demons when it is preached as abstinence for purity or biblical or health reasons. The assertion that God did not institute a process of meat consumption from the beginning, and continue that process over through the flood, is biblical error or heresy (Gen. 7:2). The assertion that God would institute an unhealthy system is again an imputation against His nature.

From verse 5ff. Paul deals with the issue of the Calendar and the disputes entering the church over the postponements and traditions from the Pharisees that had not taken hold as yet in the Temple which was still run by the Sadducees. In Col. 2:16 he says let no man judge you in questions of food or drink or how you observe Sabbaths, or New Moons or Holy Days; not on how you do not keep them (cf. Commentary on Colossians (F051)).

From verse 7ff. he says that none of the elect live to themselves and none dies to themselves. If they live they live to the Lord and if they die they die to the Lord. So either alive or dead they are the Lord’s. For to that end Christ lived and died so that he may be the Lord of the living and the dead.

From verse 10ff. he asks: why do they pass judgment on, or despise, their brother. For we shall all stand before the judgment seat of God.

For it is written by Isaiah (45:23): “‘As I live says the Lord, every knee shall bow to me and every tongue shall give praise ‘to God”

So each of us shall give account of himself to God.

From verse 13ff. he says that the elect were to no more pass judgment on one another, but rather they were never to put a stumbling block or hindrance in the way of another. He then makes a statement that has been misconstrued by everyone who wished to eat every unclean thing. He says: I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. If this is true on its face and the Food Laws are done away then Paul is disqualified as an apostle. The facts of the matter are that the entire Churches of God from Christ and the Apostles have kept the Food Laws (No. 015) from the beginning as well as the Sabbaths, New Moons and Holy Days under God’s Calendar (No. 156) and for that fact were persecuted and killed by the Antinomians. So also the Arabian Churches did the same. Here Paul is speaking of food sacrificed to idols and the food laws stand intact. God does not issue His Laws by whim or fancy simply by fiat. The Laws of God are established by sound reason based on the requirements that proceed from His very nature (cf. B5).

Paul says that if your brother is being injured by what you eat you are no longer walking in love. Do not let what you eat be the ruin of one for whom Christ died (v. 15). So do not let your good be spoken of as evil (v. 16). For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit. He who thus serves Christ is acceptable to God and approved by men (vv. 17-18). Let us then pursue what makes for peace and for mutual upbuilding. Do not for the sake of food destroy the work of God.

Everything is indeed clean, but it is wrong for one to make others fall by what he eats (vv.19- 20). It is right not to eat meat or drink wine or to do anything that makes your brother stumble (v. 21). The faith that you have, keep between yourself and God; happy is he that has no reason to judge himself for what he approves (v. 22).

But he who has doubts, is condemned if he eats, because he does not act from faith; for whatever does not proceed from faith is sin (v. 23). (Some manuscripts place 16:25-27 here; others place it after 15:33.)

At no stage does Paul teach against the Law of God in all aspects and all commandments. This doctrine here must be viewed against the other texts and especially the guidance of the Council under James at Acts 15 as discussed above.

Chapter 15

Here Paul goes on to assert that we who are strong ought to bear with the failings of the weak, and not to please ourselves; let each of us please our neighbour for his good to edify him. For Christ did not please himself, but as it is written: “The reproaches of those who reproached thee fell on me” (v. 3) (Psa. 69:9). This is a reference to the Pre-existence of Christ (No. 243); (2Cor. 8:9; Phil 2:5-8).

Paul says that: “Whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope.” (v. 4) Thus he reinforces the Law and the Testimony as is required of the faith (Isa. 8:20).

From verse 5ff. he says that: “May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

From verse 7ff. he says welcome one another, therefore, as Christ has welcomed you, for the Glory of God. For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs, in order that the Gentiles might glorify God for His mercy. As it is written:

“Therefore I will praise thee among the Gentiles and sing to thy name “(v. 9) (2Sam. 22:50; Psa. 18:49); and again it is said: “Rejoice of Gentiles with His people” (v. 10) (Deut. 32:43)

And again:”Praise the Lord all Gentiles, and let all the peoples praise him. (v. 11) (Ps. 117:1)

And further Isaiah says: “[from] The root of Jesse shall come he who rises to rule the Gentiles; in him shall the Gentiles hope” (v.12) (Isa. 11:10 cf. LXX).

He then says in verse 13: “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.

From verse 14 onwards he says that he is satisfied about them, that they are full of goodness, filled with knowledge, and able to instruct one another. He says however, that he has written to them very boldly, by way of a reminder, because of the grace given to him by God; to be a minister of Christ Jesus to the gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit. Linus was dead and replaced and Rome was not under the oversight of another apostle. Peter did not come to Italy until much later. He was never bishop of Rome.

Paul says that in Christ Jesus then he has reason to be proud of his work for God (v. 17). He then says he will not venture to speak of anything except of what Christ has wrought through him to win obedience from the Gentiles, by word and deed, by the power of signs and wonders, by the power of the Holy Spirit, so that from Jerusalem and as far around as Illyricum (Albania), he has fully preached the gospel of Christ, thus making it my ambition to preach the gospel, not where Christ has already been named, lest I build on another man’s foundation, but as it is written: “They shall see who have never been told of him, and they shall understand who have never heard of him” (v. 21) (Isa. 52:15 LXX). Paul then says that is the reason why he has been so often hindered from coming to them. Now, since he no longer has any work to do in the regions in which he is, and since he has longed for many years to visit them at Rome he says he hopes to visit them on the way to Spain and to be sped on his journey there by them, once he has enjoyed their company for a little while (vv. 22-24).

He says however, in verse 25 that he intends to go to Jerusalem, with the aid for the saints that he mentions in the Letter to the Corinthians (F047).

He mentions the contributions made from Macedonia and Achaea for the poor in Jerusalem.

As they were pleased to share in the spiritual blessing they were thus pleased to share their material blessings with them. He then says that when he has finished delivering what has been raised for Jerusalem he will go on by way of Rome to visit Spain (v. 28).

From verse 30 onwards Paul appeals to the brethren at Rome for prayers that he is delivered from the unbelievers at Judea and that his service for Jerusalem may be acceptable to the saints there, so that by God’s will he may come to them and be refreshed in their company. He ends the chapter with: “The God of Peace be with them all.”

Chapter 16

In chapter 16 he deals with the brethren beginning with Phoebe the deaconess at Cenchreae (nearest seaport to Corinth on the eastern side), as it seems that it was by her hand that the letter was delivered to Rome and he asks that she be received by the brethren there.

He greets Prisca and Aquila, his follow workers, as they appear to have returned to Rome (cf. Acts ch. 18; 1Cor. 16:19; 2Tim. 4:19). She appears (by tradition) to have had connection to the Britons there. Paul says they risked their necks for his sake, and for which the churches of the Gentiles give thanks. They appear to have had a church in their house.

He also greets Epanaetus who is listed as the first convert in Asia (v. 5).

Andronicus and Junias were fellow Jews and prisoners. (cf. also Mariam) They were converted before Paul and were of note among the brethren (v. 6-7).

He greets Ampliatus, Urbanus, Stachys (vv. 8-9) and he greets Appeles approved in Christ in verse 10, then he goes on to pass his greetings to the family of Aristobulus who was recorded as one of the Seventy sent to Britain to the church there (cf. 122D), which was reportedly built on the 12 hides of land at Glastonbury reportedly donated by Arviragus to Joseph of Aramathea, his grandfather in law, and to Linus ap Caradog his nephew who became first bishop of Rome.

He greets Herodian who was a fellow Jew. And also greet the family of Narcissus (v. 11).

He also greets Tryphaena and Tryphosa, and Persis who is credited with working hard in the Lord (v. 12).

In verse 13 he says to greet Rufus and his mother and mine. This raises some questions as to the actual status of Paul and whether the woman was merely acting as his mother or whether he had married Rufus’s sister,

From 14-16 he mentions a number of brethren who appear to be heads of house groups.

Asyncritus, Phlegon, Hermes, Patrobas, Hermas, then Philologus, Julia, Nereus and his sister, and Olympas.

He then sends the greeting of the churches there.

From verse 17 he then draws attention to the factions that cause dissension against the doctrines they have been taught. It was Rome that was the centre of the worship of the god Attis, and the god Mithras and its public form Elagabal, from which the Mystery and Sun Cults entered Christianity and especially in the Second Century with Sunday worship from 111 CE and the festival of the Goddess Easter from 154 CE under Anicetus and a schism was forced by Victor ca 192 CE. Christmas came in from 386 CE from Syria (cf. Origins of Christmas and Easter (No. 235) (cf. also The Quartodeciman Disputes (No. 277)).

From verse 21 He sends greeting from Timothy, Lucius and Jason and Sosipater. Tertius the writer of the letter greets them also in the Lord. Also Gaius who was host to Paul and the church also greets them along with those of Erastus the city treasurer and also Quartus.

The letter is ended from verse 25-27 with the ending that reveals that the preaching of Jesus Christ was according to the mystery kept secret for long ages but now disclosed and through the prophetic writings is made known to all nations according to the command of the eternal God to bring about the obedience of faith. To the only wise God be glory for evermore through Jesus Christ Amen. By this Paul shows that only the One True God (Jn. 17:3) is wise and knows and controls the mysteries of the faith.

*****

Chapter 11

¹I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. ²God has not rejected his people whom he foreknew. Do you not know what the scripture says of Eli'jah, how he pleads with God against Israel? ³"Lord, they have killed thy prophets, they have demolished thy altars, and I alone am left, and they seek my life." ⁴But what is God's reply to him? "I have kept for myself seven thousand men who have not bowed the knee to Ba'al." ⁵So too at the present time there is a remnant, chosen by grace. ⁶But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. ⁷What then? Israel failed to obtain what it sought. The elect obtained it, but the rest were hardened, ⁸as it is written, "God gave them a spirit of stupor, eyes that should not see and ears that should not hear, down to this very day." ⁹And David says, "Let their table become a snare and a trap, a pitfall and a retribution for them; ¹⁰let their eyes be darkened so that they cannot see, and bend their backs for ever." ¹¹So I ask, have they stumbled so as to fall? By no means! But through their trespass salvation has come to the Gentiles, so as to make Israel jealous. ¹²Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! ¹³Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry ¹⁴in order to make my fellow Jews jealous, and thus save some of them. ¹⁵For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? ¹⁶If the dough offered as first fruits is holy, so is the whole lump; and if the root is holy, so are the branches. ¹⁷But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the richness of the olive tree, ¹⁸do not boast over the branches. If you do boast, remember it is not you that support the root, but the root that supports you. ¹⁹You will say, "Branches were broken off so that I might be grafted in." ²⁰That is true. They were broken off because of their unbelief, but you stand fast only through faith. So do not become proud, but stand in awe. ²¹For if God did not spare the natural branches, neither will he spare you. ²²Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness; otherwise you too will be cut off. ²³And even the others, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again. ²⁴For if you have been cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree. ²⁵Lest you be wise in your own conceits, I want you to understand this mystery, brethren: a hardening has come upon part of Israel, until the full number of the Gentiles come in, ²⁶and so all Israel will be saved; as it is written, "The Deliverer will come from Zion, he will banish ungodliness from Jacob"; ²⁷"and this will be my covenant with them when I take away their sins." ²⁸As regards the gospel they are enemies of God, for your sake; but as regards election they are beloved for the sake of their forefathers. ²⁹For the gifts and the call of God are irrevocable. ³⁰Just as you were once disobedient to God but now have received mercy because of their disobedience, ³¹so they have now been disobedient in order that by the mercy shown to you they also may receive mercy. ³²For God has consigned all men to disobedience, that he may have mercy upon all. ³³O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ³⁴"For who has known the mind of the Lord, or who has been his counselor?" ³⁵"Or who has given a gift to him that he might be repaid?" ³⁶For from him and through him and to him are all things. To him be glory for ever. Amen.

Chapter 12

¹I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ²Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect. ³For by the grace given to me I bid every one among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith which God has assigned him. ⁴For as in one body we have many members, and all the members do not have the same function, ⁵so we, though many, are one body in Christ, and individually members one of another. ⁶Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; ⁷if service, in our serving; he who teaches, in his teaching; ⁸he who exhorts, in his exhortation; he who contributes, in liberality; he who gives aid, with zeal; he who does acts of mercy, with cheerfulness. ⁹Let love be genuine; hate what is evil, hold fast to what is good; ¹⁰love one another with brotherly affection; outdo one another in showing honor. ¹¹Never flag in zeal, be aglow with the Spirit, serve the Lord. ¹²Rejoice in your hope, be patient in tribulation, be constant in prayer. ¹³Contribute to the needs of the saints, practice hospitality. ¹⁴Bless those who persecute you; bless and do not curse them. ¹⁵Rejoice with those who rejoice, weep with those who weep. ¹⁶Live in harmony with one another; do not be haughty, but associate with the lowly; never be conceited. ¹⁷Repay no one evil for evil, but take thought for what is noble in the sight of all. ¹⁸If possible, so far as it depends upon you, live peaceably with all. ¹⁹Beloved, never avenge yourselves, but leave it to the wrath of God; for it is written, "Vengeance is mine, I will repay, says the Lord." ²⁰No, "if your enemy is hungry, feed him; if he is thirsty, give him drink; for by so doing you will heap burning coals upon his head." ²¹Do not be overcome by evil, but overcome evil with good.

Chapter 13

¹Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. ²Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment. ³For rulers are not a terror to good conduct, but to bad. Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval, ⁴for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain; he is the servant of God to execute his wrath on the wrongdoer. ⁵Therefore one must be subject, not only to avoid God's wrath but also for the sake of conscience. ⁶For the same reason you also pay taxes, for the authorities are ministers of God, attending to this very thing. ⁷Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. ⁸Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. ⁹The commandments, "You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet," and any other commandment, are summed up in this sentence, "You shall love your neighbor as yourself." ¹⁰Love does no wrong to a neighbor; therefore love is the fulfilling of the law. ¹¹Besides this you know what hour it is, how it is full time now for you to wake from sleep. For salvation is nearer to us now than when we first believed; ¹²the night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light; ¹³let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. ¹⁴But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Chapter 14

¹As for the man who is weak in faith, welcome him, but not for disputes over opinions. ²One believes he may eat anything, while the weak man eats only vegetables. ³Let not him who eats despise him who abstains, and let not him who abstains pass judgment on him who eats; for God has welcomed him. ⁴Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Master is able to make him stand. ⁵One man esteems one day as better than another, while another man esteems all days alike. Let every one be fully convinced in his own mind. ⁶He who observes the day, observes it in honor of the Lord. He also who eats, eats in honor of the Lord, since he gives thanks to God; while he who abstains, abstains in honor of the Lord and gives thanks to God.⁷None of us lives to himself, and none of us dies to himself. ⁸If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord's. ⁹For to this end Christ died and lived again, that he might be Lord both of the dead and of the living. ¹⁰Why do you pass judgment on your brother? Or you, why do you despise your brother? For we shall all stand before the judgment seat of God; ¹¹for it is written, "As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God." ¹²So each of us shall give account of himself to God. ¹³Then let us no more pass judgment on one another, but rather decide never to put a stumbling block or hindrance in the way of a brother. ¹⁴I know and am persuaded in the Lord Jesus that nothing is unclean in itself; but it is unclean for any one who thinks it unclean. ¹⁵If your brother is being injured by what you eat, you are no longer walking in love. Do not let what you eat cause the ruin of one for whom Christ died. ¹⁶So do not let your good be spoken of as evil. ¹⁷For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit; ¹⁸he who thus serves Christ is acceptable to God and approved by men. ¹⁹Let us then pursue what makes for peace and for mutual upbuilding. ²⁰Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for any one to make others fall by what he eats; ²¹it is right not to eat meat or drink wine or do anything that makes your brother stumble. ²²The faith that you have, keep between yourself and God; happy is he who has no reason to judge himself for what he approves. ²³But he who has doubts is condemned, if he eats, because he does not act from faith; for whatever does not proceed from faith is sin.

Chapter 15

¹We who are strong ought to bear with the failings of the weak, and not to please ourselves; ²let each of us please his neighbor for his good, to edify him. ³For Christ did not please himself; but, as it is written, "The reproaches of those who reproached thee fell on me." ⁴For whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope. ⁵May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, ⁶that together you may with one voice glorify the God and Father of our Lord Jesus Christ. ⁷Welcome one another, therefore, as Christ has welcomed you, for the glory of God. ⁸For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs, ⁹and in order that the Gentiles might glorify God for his mercy. As it is written, "Therefore I will praise thee among the Gentiles, and sing to thy name"; ¹⁰and again it is said, "Rejoice, O Gentiles, with his people"; ¹¹and again, "Praise the Lord, all Gentiles, and let all the peoples praise him"; ¹²and further Isaiah says, "The root of Jesse shall come, he who rises to rule the Gentiles; in him shall the Gentiles hope." ¹³May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. ¹⁴I myself am satisfied about you, my brethren, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. ¹⁵But on some points I have written to you very boldly by way of reminder, because of the grace given me by God ¹⁶to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. ¹⁷In Christ Jesus, then, I have reason to be proud of my work for God. ¹⁸For I will not venture to speak of anything except what Christ has wrought through me to win obedience from the Gentiles, by word and deed, ¹⁹by the power of signs and wonders, by the power of the Holy Spirit, so that from Jerusalem and as far round as Illyr'icum I have fully preached the gospel of Christ, ²⁰thus making it my ambition to preach the gospel, not where Christ has already been named, lest I build on another man's foundation, ²¹but as it is written, "They shall see who have never been told of him, and they shall understand who have never heard of him." ²²This is the reason why I have so often been hindered from coming to you. ²³But now, since I no longer have any room for work in these regions, and since I have longed for many years to come to you, ²⁴I hope to see you in passing as I go to Spain, and to be sped on my journey there by you, once I have enjoyed your company for a little. ²⁵At present, however, I am going to Jerusalem with aid for the saints. ²⁶For Macedo'nia and Acha'ia have been pleased to make some contribution for the poor among the saints at Jerusalem; ²⁷they were pleased to do it, and indeed they are in debt to them, for if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. ²⁸When therefore I have completed this, and have delivered to them what has been raised, I shall go on by way of you to Spain; ²⁹and I know that when I come to you I shall come in the fulness of the blessing of Christ. ³⁰I appeal to you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, ³¹that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, ³²so that by God's will I may come to you with joy and be refreshed in your company. ³³The God of peace be with you all. Amen.

Chapter 16

¹I commend to you our sister Phoebe, a deaconess of the church at Cen'chre-ae, ²that you may receive her in the Lord as befits the saints, and help her in whatever she may require from you, for she has been a helper of many and of myself as well. ³Greet Prisca and Aq'uila, my fellow workers in Christ Jesus, ⁴who risked their necks for my life, to whom not only I but also all the churches of the Gentiles give thanks; ⁵greet also the church in their house. Greet my beloved Epae'netus, who was the first convert in Asia for Christ. ⁶Greet Mary, who has worked hard among you. ⁷Greet Androni'cus and Ju'nias, my kinsmen and my fellow prisoners; they are men of note among the apostles, and they were in Christ before me. ⁸Greet Amplia'tus, my beloved in the Lord.⁹Greet Urba'nus, our fellow worker in Christ, and my beloved Stachys. ¹⁰Greet Apel'les, who is approved in Christ. Greet those who belong to the family of Aristobu'lus. ¹¹Greet my kinsman Hero'dion. Greet those in the Lord who belong to the family of Narcis'sus. ¹²Greet those workers in the Lord, Tryphae'na and Trypho'sa. Greet the beloved Persis, who has worked hard in the Lord. ¹³Greet Rufus, eminent in the Lord, also his mother and mine. ¹⁴Greet Asyn'critus, Phlegon, Hermes, Pat'robas, Hermas, and the brethren who are with them. ¹⁵Greet Philol'ogus, Julia, Nereus and his sister, and Olym'pas, and all the saints who are with them. ¹⁶Greet one another with a holy kiss. All the churches of Christ greet you. ¹⁷I appeal to you, brethren, to take note of those who create dissensions and difficulties, in opposition to the doctrine which you have been taught; avoid them. ¹⁸For such persons do not serve our Lord Christ, but their own appetites, and by fair and flattering words they deceive the hearts of the simple-minded. ¹⁹For while your obedience is known to all, so that I rejoice over you, I would have you wise as to what is good and guileless as to what is evil; ²⁰then the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you. ²¹Timothy, my fellow worker, greets you; so do Lucius and Jason and Sosip'ater, my kinsmen. ²²I Tertius, the writer of this letter, greet you in the Lord. ²³Ga'ius, who is host to me and to the whole church, greets you. Eras'tus, the city treasurer, and our brother Quartus, greet you. ²⁴* [No text] ²⁵Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret for long ages ²⁶but is now disclosed and through the prophetic writings is made known to all nations, according to the command of the eternal God, to bring about the obedience of faith-- ²⁷to the only wise God be glory for evermore through Jesus Christ! Amen.

Bullinger’s Notes on Romans Chs. 11-16 (for KJV)

Chapter 11

Verse 1

Hath = Did.

God. App-98.

cast away = thrust aside. See Acts 7:27.

people. See Romans 10:21.

God forbid. See Romans 3:4.

also = indeed.

Verse 2

not. App-105.

foreknew. App-132.

Wot = Know. App-132.

of Elias = in (Greek. en) Elijah: i.e. in the section which gives Elijah"s history. Compare Mark 12:26. Luke 20:37.

maketh intercession. See Romans 8:27.

against. App-104.

Verse 3

Lord. App-98.

have. Omit.

digged down = overthrew. See Acts 15:16.

left. Greek. hupoleipo. Only here.

Verse 4

answer of God = Divine response. Greek. chrematismoa. Only here. Compare Acts 11:26.

unto = to.

men. App-123. Quoted from 1 Kings 19:10-18.

Verse 5

at. App-104.

time. See Romans 3:26.

remnant. Greek. leimma. Only here. Compare Romans 9:27.

according to. App-104.

election. See Romans 9:11.

grace. See Romans 1:5. App-184.

Verse 6

if. App-118.

no more = no longer. The texts omit last clause of the verse.

Verse 7

hath. Omit.

obtained. Greek. epitunchano. Only here, Hebrews 6:15; Hebrews 11:33. James 4:2.

rest. See Romans 1:13. App-124.

blinded = hardened. Greek. poroo. Here, 2 Corinthians 8:14, and three times in the Gospels. Compare Romans 11:25.

Verse 8

hath given = gave.

spirit. App-101.

slumber = stupor. Greek. katanuxis. Only here. Quoted from Isaiah 29:10.

see. App-133.

Verse 9

table. Put by Figure of speech Metaphor for material prosperity.

a = for (Greek. eis) a.

stumblingblock. See Romans 9:32.

recompence. Greek. antapodoma. Only here and Luke 14:12.

Verse 10

be darkened. See Romans 1:21.

bow down. Greek. sunkampto. Only here.

back. Greek. notos. Only here. Quoted from Psalms 69:23. Compare Deuteronomy 28:43.

Verse 11

Have, &c. = Did they not (Greek. me) stumble (Greek. ptaio. Only here, James 2:10; James 3:2. 2 Peter 1:10)?

that = in order that. Greek. hina.

should = might.

through = by (Dat.)

fall. App-128.

provoke, &c. See Romans 10:19.

Verse 12

world. App-129.

diminishing. Greek. hettema. Only here and 1 Corinthians 6:7. Compare 2 Corinthians 12:13.

fulness. Greek. pleroma. Compare App-125.

Verse 13

apostle. App-189.

magnify = glorify. Seep. 1511.

office = ministry. App-190.

Verse 14

provoke, &c. See Romans 11:11.

some. App-124.

Verse 15

casting away. See Acts 27:22 (loss), and compare Exodus 32:11.

reconciling. See Romans 5:11.

receiving. Greek. proslepsis. Only here.

but = if not (Greek. ei me).

life. App-170.

from the dead. Greek. ek nekron. App-139.

Verse 16

firstfruit. See Romans 8:23.

lump. See Romans 9:21.

is also = also is.

so, &c. = the branches also are.

Verse 17

be, &c. = were broken off. Greek. ekklazo. Only here and verses: Romans 11:19, Romans 11:20.

wild olive tree. The oleaster which bears no fruit. Greek. agrielaios. Only here and Romans 11:24.

graffed in. Greek. enkentrizo. Only here and verses: Romans 11:19, Romans 11:23, Romans 11:24.

among. App-104.

partakest = art partaker (Greek. sunkoinonos. Only here, 1 Corinthians 9:23. Philippians 1:1, Philippians 1:7. Revelation 1:9).

fatness. Greek. piotes. Only here.

Verse 18

Boast. Greek. katakauchaomai. Only here, James 2:13; James 3:14.

Verse 19

The. Omit.

Verse 20

unbelief. See Romans 11:30 with Romans 3:3.

faith App-150.

highminded = arrogant. Greek. hupselophroneo. Only here and 1 Timothy 6:17.

Verse 21

natural = according to (App-104.) nature.

lest. The texts read "that".

also spare not = neither (Greek. oude) spare.

Verse 22

Behold. App-133.

goodness. See Romans 2:4.

severity = cutting off. Greek. apotomia. Only here.

toward = on, as above.

if. App-118.

continue. See Romans 6:1.

Verse 23

abide = continue, as above.

Verse 24

if. App-118.

out of. App-104.

olive tree, &c. Read "wild olive tree which is so by (App-104.) nature".

contrary to. App-104.

good olive tree. Greek. kallielaioa. Only here. It is only in the kingdom of grace that such a process, thus contrary to nature, can be successful.

Verse 25

I would, &c. See Romans 1:13.

mystery = secret. App-193.

lest = in order that . . . not. Greek. hina me.

in your own conceits. Literally with (App-104) yourselves. Compare Proverbs 3:7.

blindness = hardness. Greek. porosis. See Mark 3:5.

in part. Greek. apo merous.

fulness. Greek. pleroma. That is, the fulness of times when the full number of Acts 15:17 is completed. Compare Luke 21:24. Isaiah 59:20.

Verse 26

Sion. App-68.

ungodliness. App-128.

from. App-104.

Verse 27

My covenant = the covenant (See Romans 9:4) with (App-104.) Me.

take away. Greek. aphaireo. Compare Hebrews 10:4. Revelation 22:19.

sins. App-128. This is a combined quotation from Isaiah 59:20, Isaiah 59:21 and Romans 27:9. App-107.

Verse 28

As concerning. App-104.

for . . . sakes = on account of (App-104. Romans 11:2).

as touching = as concerning, as above.

beloved. App-135.

Verse 29

gifts. App-184.

without repentance = not to be repented of. App-111.

Verse 30

in times past = at one time (pote).

have not believed = disobeyed. See Romans 2:8.

obtained mercy. Literally were pitied.

through. No preposition.

unbelief = disobedience. Greek. apeitheia, Also Romans 11:32. Ephesians 2:2; Ephesians 5:6. Colossians 3:6. Hebrews 4:6, Hebrews 4:11.

Verse 32

hath concluded = shut up. Greek. sunkleio, Elsewhere, Luke 5:6. Galatians 1:3, Galatians 1:22, Galatians 1:23.

in. Greek. eis.

have mercy upon = pity.

Verse 33

riches. See Romans 2:4. This verse is an example of the Figure of speech Thaumasmos. App-6.

knowledge. App-132.

unsearchable = inscrutable. Greek. anexereunetos. Only here.

judgments. App-177.

past finding out = untraceable. Greek. anexichniastos. Only here and Ephesians 3:8.

Verse 34

hath known = knew. App-132.

hath been = became.

counsellor = fellow-counsellor. Greek. sumboulos. Only here.

Verse 35

hath first given = gave first. Greek. prodidomi. Only here.

recompensed . . . again = repaid. Greek. antapodidomi. Here, Romans 12:19. Luke 14:14. 1 Thessalonians 3:9. 2 Thessalonians 1:6. Hebrews 10:30. Compare Romans 11:9.

Verse 36

through. App-104.

to. App-104.

glory. See Romans 1:23.

for ever. App-151. a. This verse is the Figure of speech Polyptoton (App-6), the pronoun "Him" being introduced by three different prepositions, ek, dia, and eis.

Chapter 12

Verse 1

beseech. App-134.

therefore. This refers to Romans 8:39, chaps. 9-11 being a digression.

by. App-104. Romans 12:1.

mercies. Greek. oiktirmos. Only here, 2 Corinthians 1:3. Philippians 1:2, Philippians 1:1. Colossians 3:12. Hebrews 10:28. Compare Romans 9:15, and Luke 6:36. "Compassion" in the Septuagint of Lamentations 3:22.

God. App-98. t

hat ye = to.

present. Same as "yield", Romans 6:13, Romans 6:19. Compare Luke 2:22.

acceptable = well-pleasing. Greek. euarestos. Here, Romans 12:2; Romans 14:18. 2 Corinthians 5:9. Ephesians 5:10. Philippians 4:18. Colossians 3:20. Titus 2:9. Hebrews 13:21.

unto = to.

reasonable. Greek. logikos. Only here and 1 Peter 2:2.

service. Greek. latreia. App-190.

Verse 2

not. Greek. me. App-105.

conformed. Greek. suschematizo. Only here and 1 Peter 1:14. Compare 1 Corinthians 4:6.

world. Greek. aion. App-129.

transformed. Greek. metamorphoomai. See Matthew 17:2.

renewing. Greek. anakainosis. Only here and Titus 3:5. Compare Hebrews 6:6.

your = the.

that, &c. = to (Greek. eis) your proving.

that = the.

perfect. Greek. teleios App-125.

will. Greek. thelema. App-102.

Verse 3

through. Greek. dia. App-104. Romans 12:1.

grace. Greek. charis App-184.

man = one.

think . . . more highly = think overweeningly. Greek. huperphroneo. Only here.

than = in comparison with (Greek. para. App-104) what.

soberly = unto (Greek. eis) the being sober. Greek. sophroneo. Here, Mark 5:15. Luke 8:35. 2 Corinthians 5:13. Titus 2:6. 1 Peter 4:7.

hath dealt = imparted.

every = each.

faith. Greek. pistis. App-150.

Verse 4

members = the members.

office. See Romans 8:13 (deeds).

Verse 5

Christ. App-98.

every one = severally. Greek. kath" (App-104. x) heis.

Verse 6

Having then = But having.

gifts. Greek. charisma. App-184.

differing. Greek. diaphoros. Only here; Hebrews 1:4; Hebrews 8:6; Hebrews 9:10.

according to. Greek. kata. App-104.

whether. Greek. eite. See App-118.

proportion. Greek. analogia. Only here.

faith = the faith (Romans 12:3).

Verse 7

ministry = ministering. App-190.

Verse 8

exhorteth. App-134.

exhortation. Greek. paraklesis. See Acts 4:36.

giveth. See Romans 1:11.

simplicity. Greek. haplotes. Elsewhere, 2 Corinthians 1:12; 2 Corinthians 8:2; 2 Corinthians 9:11, 2 Corinthians 9:13; 2 Corinthians 11:3. Ephesians 6:5. Colossians 3:22.

ruleth = presideth. Greek. proistemi. Here; 1 Thessalonians 5:12. 1 Timothy 3:4, 1 Timothy 3:5, 1 Timothy 3:12; 1 Timothy 5:17. Titus 3:8, Titus 3:14.

cheerfulness. Greek. hilarotes. Only here. The adjective in 2 Corinthians 9:7.

Verse 9

love. App-135.

without dissimulations = unfeigned. Greek. anupokritos. Occurances: 2 Corinthians 6:6. 1 Timothy 1:5. 2 Timothy 1:5. James 3:17. 1 Peter 1:22.

Abhor = abhorring. Greek. apostugeo. Only here.

that . . . evil = the evil. App-128.

cleave = cleaving. See Luke 15:15.

that . . . good = the good.

Verse 10

kindly affectioned. Greek. philostorgos. Only here. Used of the affectionate regard of members of a family.

brotherly love = love for the brethren. Greek. Philadelphia. Compare 1 Peter 1:22.

in honour . . . another. i.e. in every honourable matter leading one another on.

preferring. Greek. proegeomai. Literally to lead before. Only here.

Verse 11

slothful. Greek. okneros. Only here; Matthew 25:26. Philippians 1:3, Philippians 1:1.

business. Greek. spoude, as "diligence" in Romans 12:8.

fervent. See Acts 18:25.

in. Dative case. No preposition.

spirit = the spirit. App-101.

serving. App-190.

Lord. App-98.

Verse 12

hope = the hope. Compare Romans 5:2. Titus 2:13.

patient. Greek. hupomeno. Compare Matthew 10:22. 1 Corinthians 13:7.

instant = steadfastly. See Acts 1:14.

prayer. App-134.

Verse 13

Distributing = Communicating.

Greek. koinoneo. Sometimes translated "partake".

saints. See Romans 1:7.

given to = pursuing.

hospitality = kindness to strangers. Greek. philoxenia. Only here and Hebrews 13:2. The adjective in 1 Timothy 3:2. Titus 1:8. 1 Peter 4:9.

Verse 14

which = that.

persecute. The Same Greek. word as for "given to", Romans 12:13.

Verse 15

Rejoice. Compare 1 Corinthians 12:26.

Verse 16

Be . . . mind. i.e. Be in brotherly sympathy with.

mind. Greek. phroneo. See Romans 8:5.

toward. App-104.

high things. Compare Romans 12:3.

condescend = literally be carried away with. Greek. sunapagomai. Only here, Galatians 1:2, Galatians 1:13. 2 Peter 3:17.

men . . . estate = the lowly (ones).

Be . . . conceits. Proverbs 3:7.

Be = Become.

wise = prudent. Greek. phronimos. Occurance: Romans 11:25.

Verse 17

no man = no one. Greek. medeis.

evil. App-128.

for. App-104.

Provide = Take thought beforehand. Greek. pronoeo. Only here, 2 Corinthians 8:21. 1 Timothy 5:8. See Proverbs 3:4 (Septuagint)

honest = good or beautiful. Greek. kalos. Occurs 102 times, generally rendered "good". Compare Luke 8:15. 2 Corinthians 8:21; 2 Corinthians 13:7. James 2:7. 1 Peter 2:12.

men. App-123.

Verse 18

as . . . you = literally as is of (App-104.) you.

live peaceably = be at peace. Greek. eireneuo. Only here, Mark 9:50. 2 Corinthians 13:11. 1 Thessalonians 5:13.

Verse 19

Dearly. Omit.

beloved. App-135.

avenge = revenge. See Luke 18:3.

rather. Omit.

unto = to. wrath = the wrath (i.e. of God). See Romans 1:18.

Vengeance. Greek. ekdikesis. See Acts 7:24.

repay = recompense.

Greek. antapodidomi. See Deuteronomy 32:35.

Lord. App-98.

Verse 20

if, if. App-118.

feed. Greek. psomizo. Only here and 1 Corinthians 13:3. The noun only in John 13:26, John 13:27.

drink = to drink.

heap. Greek. soreuo. Only here and 2 Timothy 3:6.

on. App-104. Quoted from Proverbs 25:21, Proverbs 25:22.

Chapter 13

Verse 1

soul. App-110.

be subject. See Romans 8:7.

unto = to.

higher = supreme. Greek. huperecho. Here, Philippians 1:2, Philippians 1:3; Philippians 3:8; Philippians 4:7. 1 Peter 2:13.

powers. App-172.

but = if (App-118) not (App-105).

of. App-104. but the texts read "under", App-104.

God. App-98.

ordained. See Acts 13:48.

Verse 2

resisteth. Greek. antitassomai. See Acts 18:6.

resisteth, resist = withstand. Greek. anthistemi. See Romans 9:19.

ordinance. See Acts 7:53.

damnation. App-177.

Verse 3

rulers. App-172.

evil App-128.

Wilt . . . power? = desirest thou not then to fear the power?

Wilt. App-102.

do. Greek. poieo.

praise. See Romans 2:29.

Verse 4

the = a.

minister. App-190.

beareth = weareth. Greek. phoreo. Elsewhere, Matthew 11:8. John 19:5. 1 Corinthians 15:49, 1 Corinthians 15:49. James 2:3

revenger = avenger. Greek. ekdikos. Only here and 1 Thessalonians 4:6.

to execute = for. App-104.

upon him = to the one.

doeth = practiseth. Greek. prasso.

Verse 5

for. App-104. Romans 13:2.

wrath = the wrath.

for conscience sake = on account of (App-104. Romans 13:2) the conscience. See Romans 2:15; Romans 9:1. Acts 23:1.

Verse 6

for this cause. Greek. dia (App-104. Romans 13:2) touto.

pay you = ye pay. Greek. teleo. As "fulfil" in Romans 2:27.

tribute. Greek. phoros. Tax as paid by those of another state or country. Only here; Romans 13:7. Luke 20:22; Luke 23:2.

ministers. App-190.

attending continually = persevering. Same Greek. word in Romans 12:12.

Verse 7

therefore. Omit.

their = the.

dues. Greek. opheile. Only here and Matthew 18:32.

custom. That which is paid for public ends. Greek. telos. Compare Matthew 17:25.

Verse 8

no man = no one. Greek. medeis.

but = if (App-118) not (App-105).

love. App-135.

another = the other. App-124.

fulfilled. See Romans 1:29. App-125.

the. Omit.

Verse 9

covet. See Romans 7:7.

if . . . any. Greek. ei (App-118. a) tis (App-123.)

commandment. See Romans 7:8, Romans 7:9.

briefly comprehended = summed up. Greek. anakephalaioomai. Only here and Ephesians 1:10.

saying. App-121.

namely. Literally in (App-104.) the (saying).

neighbour. Greek. plesios.

Verse 10

Love. App-135.

worketh. See Romans 2:10.

ill. Greek. kakos, translated "evil" in verses: Romans 13:3, Romans 13:4.

the, the. Omit.

fulfilling = fulfilment, or fulness. Greek. pleroma. See Romans 11:12, Romans 11:25.

Verse 11

knowing. App-132.

time = season. Greek. kairos.

high time. Greek. hora. See 1 John 2:18 (hour).

awake = be awakened. App-178.

out of. App-104.

believed. See Romans 1:16. App-150.

Verse 12

far spent = advanced. See Luke 2:52. Galatians 1:1, Galatians 1:14. 2 Timothy 2:16; 2 Timothy 3:9.

at hand = drawn nigh. Compare Luke 21:28.

cast off. See Acts 7:58 (laid down).

darkness = the darkness. See Romans 2:19. Compare Ephesians 5:11. Colossians 1:13.

armour. See Romans 6:13.

light = the light. App-130. See John 1:4, and compare 2 Corinthians 6:7.

Verse 13

honestly = decently. Greek. euschemonos. Only here, 1 Corinthians 14:40. 1 Thessalonians 4:12.

rioting = revelling. Greek. komos. Only here, Galatians 1:5, Galatians 1:21. 1 Peter 4:3.

wantonness = lasciviousness. Here, Mark 7:22. 2 Corinthians 12:21. Galatians 1:5, Galatians 1:19. Ephesians 4:19. 1 Peter 4:3. 2 Peter 2:7, 2 Peter 2:18. Jude 1:4.

envying = jealousy. See Acts 5:17.

Verse 14

Lord Jesus Christ. See Romans 1:7.

provision. See Acts 24:2.

the flesh. i.e. the old nature.

to . . . thereof. Literally unto (App-104.) lusts. See Romans 1:24.

Chapter 14

Verse 1

faith. App-150.

receive. See Acts 17:5.

but. Omit.

doubtful = criticizings. Greek. diakrisis. Only here; 1 Corinthians 12:10. Hebrews 5:14.

disputations = of (his) thoughts. i.e. without presuming to judge his thoughts.

Verse 2

For one = The one indeed.

believeth. App-150.

another = the (other).

Verse 3

despise. Compare Luke 18:9; Luke 23:11.

judge. App-122.

God. App-98.

hath received = received.

Verse 4

another man"s. App-124.

servant = household servant. See Luke 16:13. App-190.

master. Greek. kurios. App-98.

Yea = But.

holden up = made to stand.

God. The texts read "the Lord".

Verse 5

One man = The one indeed.

esteemeth = judgeth. Greek. krino, as Romans 14:3.

above. App-104.

alike. Omit.

every man = each.

fully persuaded = assured. See Romans 4:21.

Verse 6

regardeth = observeth. See Romans 8:5.

unto = to.

Lord. App-98.

and . . . it. The texts omit.

giveth . . . thanks. See Acts 27:35.

Verse 7

none, no man. Greek. oudeis.

liveth. Greek. zao. App-170.

Verse 8

whether (3), or. App-118.

Lord. App-98.

Verse 9

to this end = unto (App-104.) this (touto).

Christ. App-98.

both. Omit.

and rose. The texts omit.

revived = lived (again). App-170.

that = in order that. Greek. hina.

might be Lord. Greek. kurieuo. See Romans 6:9, Romans 6:14.

dead. App-139.

living. App-170.

Verse 10

set at nought = "despise", as in Romans 14:3.

stand before. See Romans 6:13 (yield).

judgment seat. See Acts 7:5.

Christ = the Christ. App-98. The texts read "God".

Verse 11

confess. Greek. exomologeomai. Citation from Isaiah 45:23. The Holy Spirit substitutes "As I live" for Hebrew, "By Myself have I sworn. "See App-107.

Verse 12

account = an account. App-121.

Verse 13

not . . . any more = no longer. Greek. meketi. App-105.

that . . . put = not (App-105) to put.

stumblingblock. See Romans 9:32.

occasion to fall. Greek. skandalon. See Romans 9:33.

in, &c. Literally to the brother.

Verse 14

know. App-132.

persuaded. See Romans 8:38.

Lord Jesus. See Romans 10:9.

there is nothing = nothing (Greek. oudeis) is.

unclean. i.e. ceremonially unclean. See Acts 2:44 (common).

but = except. Literally if (App-118) not (App-105).

esteemeth = reckoneth. See Romans 2:3; Romans 4:3.

him = that same.

Verse 15

But. The texts read "For".

if. App-118.

be = is.

thy. Omit.

now . . . not = no longer. Greek. ouketi. App-105.

charitably = according to (App-104) love (App-135.)

Destroy. Literally loose, or pull, away from; the opposite to build up. See verses: Romans 19:20; Romans 2:12. 1 Corinthians 8:11.

him = that same.

with = by. Dative case.

for. App-104.

Verse 16

evil spoken of = blasphemed. See Romans 2:24.

Verse 17

kingdom of God. App-114.

meat, drink = eating, drinking.

righteousness. See Romans 1:17.

joy. Compare Galatians 1:5, Galatians 1:22.

Holy Ghost. App-101.:14.

Verse 18

these things = this.

serveth. See Romans 6:6.

acceptable = well-pleasing. See Romans 12:1.

approved. Greek. dokimos. First of seven occ, always "Approved", save James 1:12.

of = by.

men. App-123.

Verse 19

follow after = pursue. See Romans 9:30.

things . . . peace. Literally the things of the peace.

things . . . another = the things of mutual (Greek. eis. App-104. vi, allelous, others) edifying.

edify. Greek. oikodome. Compare Romans 15:2. 1 Corinthians 14:3. Ephesians 4:12

Verse 20

destroy. Literally loosen down. Compare Romans 14:15, and see Acts 5:38, Acts 5:39.

work. Compare Ephesians 2:10.

pure = clean. Greek. katharos. Only here in Rom. Compare Titus 1:15.

evil. App-128.

offence = stumblingblock, as Romans 14:13.

Verse 21

neither = not. App-105.

flesh Compare 1 Corinthians 8:13.

nor, nor. Greek. mede. App-105.

whereby = in (App-104.) which.

stumbleth. See Romans 9:32.

offended. See John 16:1.

Verse 22

to = as concerning. App-104. Compare rendering of kata in Ephesians 4:22. Philippians 1:3, Philippians 1:6. Hebrews 9:9.

before = in the sight of. First occurance: Luke 1:6.

Happy. Greek. makarios. See Romans 4:7, Romans 4:8.

condemneth = judgeth. As Romans 14:3.

thing. Omit.

alloweth. Greek. dokimazo. See Romans 1:28.

Verse 23

And = But.

doubteth. See Romans 4:20.

damned = condemned. App-122.

if. App-118.

of, of. App-104.

for = and.

whatsoever . . . sin. i.e. whatever is done by the believer that does not proceed from the faith-principle by which he was saved, and is not in accordance therewith, is sin.

sin. App-128. Here some MSS. insert Romans 16:25-27. See p. 1694.

Chapter 15

Verse 1

We then = And we.

bear. See Romans 11:18.

infirmities. Greek. asthenema. Only here.

weak. See Romans 8:3.

not. App-105.

please. See Romans 8:8.

Verse 2

every = each.

his = the.

for his good. Literally unto (App-104.) the good.

edification. The same Greek. word as Romans 14:19.

Verse 3

Christ. App-98.

not. App-105.

reproaches . . . reproached = revilings . . . reviled. Greek. oneidismos, oneidizo. The insulting with opprobrious language, when used against Christ and His people. The noun occurs here; 1 Timothy 3:7. Hebrews 10:33; Hebrews 11:26; Hebrews 13:13. The verb here, Matthew 5:11. Mark 15:32.

on. App-104. Quoted from Psalms 69:9. App-107.

Verse 4

learning = teaching, as Romans 12:7.

that = in order that. Greek. hina.

patience = patient endurance. See Romans 2:7.

comfort = the comfort. See Acts 4:36.

Scriptures = the Scriptures. See Romans 1:2.

might = may.

hope = the hope. Compare Romans 12:12. This verse Romans 15:4 is an example of Parechesis (App-6), the two words of patience and hope in Hebrew (not in Greek.) having a similar sound.

Verse 5

God. App-98.

consolation = comfort, as Romans 15:4.

likeminded. See Romans 12:16.

one . . . another = among (App-104) yourselves.

according to. App-104.

Christ Jesus. See Romans 8:1.

Verse 6

with one mind = with one accord. Twelfth and last occurance of homothumadon, See Acts 1:14.

and = with (App-104.)

Father. App-98.

Lord Jesus Christ. See Romans 5:1.

Verse 7

receive. See Acts 17:5.

the glory, &c. i.e. their reception of others redounds unto God"s glory. Compare Ephesians 1:6.

Verse 8

Now. The texts read "For".

Jesus. Omit.

was = has become. See Acts 1:22.

minister. App-190.

the. Omit.

circumcision. See Romans 2:25; Romans 3:30. Compare Matthew 10:5, Matthew 10:6. John 12:36.

truth. See Romans 1:25 and p. 1511.

to confirm = for (Greek. eis) the confirming of.

confirm. Greek. bebaioo. Here, Mark 16:20. 1 Corinthians 1:6, 1 Corinthians 1:8; 2 Corinthians 1:21. Co Romans 1:2, Romans 1:7. Hebrews 2:3; Hebrews 13:9.

made . . . fathers. Literally of the fathers. No preposition.

Verse 9

that = for. might glorify = to glorify.

mercy. See Romans 9:23.

For this cause. Greek. dia (App-104. Romans 15:2) touto.

confess. See Romans 14:11.

among. App-104.

sing. Greek. psallo. Only here; 1 Corinthians 14:15. Ephesians 5:19. James 5:13.

unto = to.

Thy name. See Acts 2:21. Psalms 18:49 (Septuagint)

Verse 10

Rejoice. Greek. euphraino. See Acts 2:26.

with. App-104. See Deuteronomy 32:43 (Septuagint)

Verse 11

Praise. See Acts 2:47.

LORD. App-98.

laud, &c. = let all the peoples praise Him.

laud = highly extol. Greek. epaineo. Here, Luke 16:8. 1 Corinthians 11:2, 1 Corinthians 11:17, 1 Corinthians 11:22. See Psalms 117:1.

people = peoples.

Verse 12

a = the.

rise. App-178.

reign over = rule. Greek. archo. Only here and Mark 10:42.

trust = hope. See Romans 8:24. Isaiah 11:10.

Verse 13

hope, hope = the hope.

fill. App-125.

in, in. App-104.

believing. App-150.

that, &c. = unto (App-104.) your abounding.

through. App-104.

power. App-172.

the Holy Ghost. App-101.

Verse 14

persuaded. See Romans 8:38.

full. See Romans 1:29.

goodness. Greek. agathosune. Here, Galatians 1:5, Galatians 1:22. Ephesians 5:9. 2 Thessalonians 1:11.

knowledge. App-132.

admonish. See Acts 20:31.

Verse 15

Nevertheless = But.

brethren. Omit.

have written = wrote.

boldly = freely.

unto = to.

in some sort = partly. Greek. apo (App-104.) merous.

putting . . . mind = reminding. Greek. epanamimnesko. Only here.

because of. App-104. Romans 15:2.

grace. App-184.

of. App-104.

Verse 16

That . . . be = For (App-104.) me to be.

the = a.

minister. See Romans 13:6. App-190.

Jesus Christ = Christ Jesus. App-98.

ministering = to minister as a priest. Greek. hierourgeo. Only here.

gospel, &c. App-140.

offering up. See Acts 21:26.

acceptable = accepted, as Romans 15:31.

sanctified. Greek. hagiazo. Only here in Rom.

Verse 17

glory. See Romans 3:27.

those = the.

which pertain = pertaining to. App-104.

Verse 18

dare. See Romans 5:7.

speak. App-121.

wrought. See Romans 1:27; Romans 7:8.

to make . . . obedient = for (App-104.) obedience of (the) Gentiles.

word. App-121.

deed = work.

Verse 19

Through mighty = By (App-104.) the power (App-172.)

signs. App-176.

wonders. App-176.

power. Same Greek. word as for "mighty".

the Spirit of God. Some texts read "the Holy Spirit" (App-101.)

from. App-104.

unto = as far as. Illyricum. Not mentioned in Acts. It included Montenegro, Albania, Dalmatia, &c.

fully preached. Greek. pleroo, rendered "fill", "filled", in verses: Romans 15:13, Romans 15:14. Compare Acts 20:24. App-125.

gospel. See App-140.

Verse 20

have I strived = earnestly endeavouring. Greek. philotimeomai. Only here; 2 Corinthians 5:9. 1 Thessalonians 4:11.

preach, &c. See Romans 1:15. App-121.

named = (already) named, as Revised Version.

lest . . . build = in order that I should not (App-105) build.

another man"s = another"s (App-124)

Verse 21

To . . . see. Literally They shall see (App-133) to whom it was not (App-105) reported.

He = concerning (App-104) Him.

spoken. Greek. anangello. Compare Acts 14:27. 1 Peter 1:12.

understand. See Romans 3:11. From Isaiah 52:15.

Verse 22

hindered. See Acts 24:4.

Verse 23

no more = no longer. Greek. meketi. App-105.

parts = regions. 2 Corinthians 11:10. Galatians 1:1, Galatians 1:21.

great desire. Greek. epipothia. Only here.

these = from (App-104.)

Verse 24

Whensoever. App-118.

take . . . journey = go, as Romans 15:25.

into. App-104.

see. App-133.

in . . . journey. See Acts 15:4. brought. See Acts 15:3.

by. App-104.

if. App-118.

somewhat. See Romans 15:15.

with . . . company. Literally with you. Compare Romans 1:12.

Verse 25

go. See Romans 15:24.

unto. App-104.

to minister = ministering. Greek. diakoneo. App-190.

saints. See Romans 1:7.

Verse 26

hath pleased = pleased.

them of. Omit.

contribution. Greek. koinonia. See Acts 2:42.

saints = of the saints.

Verse 27

if App-118.

spiritual things. Greek. pneumatikos. See Romans 1:11.

minister. Greek. leitourgeo. See Acts 13:2. App-190.

carnal things. See Romans 7:14.

Verse 28

performed = accomplished.

will come. See Acts 4:15 (go aside).

Verse 29

I am sure. App-132.

blessing. Greek. eulogia. First of sixteen occurances.

of the gospel. The texts omit.

Verse 30

beseech. App-134.

for . . . sake, for. App-104. Romans 15:1.

love. App-135.

Spirit. App-101.

strive together with. Greek. sunagonizomai. Only here.

your. Omit.

prayers. App-134.

Verse 31

do not believe = are disobedient. See Romans 2:8.

services = ministration. See Romans 12:7. App-190.

accepted of = acceptable to.

Verse 32

will. App-102.

and . . . refreshed = together with you be refreshed. Greek. sunanapauomai. Only here.

Verse 33

peace = the peace. In Romans 15:5 we have the God of the patience; in Romans 15:13, the God of the hope; here, the God of the peace.

Chapter 16

Verse 1

commend. See Romans 3:5.

unto = to.

Phebe. Only here; "bright", or "pure", the feminine of Phoebus, otherwise Apollo, the sun-god. Her name indicates a convert from paganism. She was probably the bearer of the epistle to Rome. See Introduction Notes, p. 1661.

which = who.

servant. App-190.

church. Greek. ekklesia. App-186.

at. App-104.

Cenchrea. See Acts 18:18.

Verse 2

That = In order that.

Lord. App-98.

as . . . saints. Literally worthily of the saints. Greek. axios ton hagion. Compare Ephesians 4:1. Philippians 1:1, Philippians 1:27. Co Romans 1:1, Romans 1:10. 1 Thessalonians 2:12. 3 John 1:6.

assist = stand by. See Romans 6:13. Compare Acts 27:23.

business = thing. Greek. pragma. See Acts 5:4.

hath = may have.

succourer. Greek. prostatis, protectress. Compare Latin. patronus, a defender of meaner persons. Athenian writers use the word of such as took care of strangers. Compare 1 Timothy 5:9, 1 Timothy 5:10.

Verse 3

Greet = Salute. See Acts 18:22.

Priscilla and Aquila. The texts read Prisca (dim.) as in 2 Timothy 4:19. See Acts 18:2, Acts 18:18, Acts 18:26; 1 Corinthians 16:19, for all we know of these helpers. Whether converts of Paul is not clear, but they were deeply taught in the Scriptures and the "Way" of God, as is shown in Acts 18:26.

helpers = fellow-labourers. Greek. sunergos. Compare Philippians 1:4, Philippians 1:3. See 1 Corinthians 3:9.

Christ Jesus. App-98.

Verse 4

for App-104.

life. App-110and App-170.

laid . . . necks = risked their own lives. A similar expression occurs in a roll from Herculaneum c. 160 B.C.

necks = neck.

give thanks. See Acts 27:35. The occasion is nowhere mentioned.

Verse 5

in their house. See 1 Corinthians 16:19.

Salute. Same Greek. word as for "Greet", Romans 16:3.

wellbeloved. See App-135.

Epaenetus. Only here.

firstfruits. Compare Acts 18:27; Acts 19:21, Acts 19:22; 1 Corinthians 16:15.

Achaia. The texts read "Asia".

Christ. App-98.

Verse 6

Mary. Greek. Mariam. The only Hebrew name in this list.

who . . . us. On an inscription from a Roman cemetery, about the second century A.D., a wife records of her husband, "who laboured much for me".

bestowed . . . labour = laboured. Greek. kopiao. Compare Luke 5:5. John 4:6.

us. The texts read "you".

Verse 7

Andronicus. Only here.

Junia. The accusative case case may indicate either masculine Juntas, or feminine Junia.

kinsmen. Greek. sungenes. Literal here; in Romans 9:3 it is figurative. Benjamites and probably near relatives. Here. Romans 16:11, and Acts 23:16, are the only references to Paul"s relatives.

fellowprisoners. Greek. sunaichmalotos; literally a war-captive. Only here; Co Romans 1:4, Romans 1:10. Philemon 1:23.

of note = eminent. Greek. episemos. Only here and Matthew 27:16.

among. App-104.

apostles. App-189.

who . . . me. Read "who before me also were in Christ".

before. App-104.

Verse 8

Amplias. Only here.

beloved. As in Romans 16:5.

Verse 9

Urbane = Urban (masc). A Latin name.

Stachys. Masculine. Only here.

Verse 10

Apelles. Masculine. Only here. A Greek name frequently adopted by Jews.

approved = the approved, a term pointing to one of tried excellence. See Romans 14:18.

Aristobulus. Only here. A Greek name.

household. Literally those from among the (ones) of Aristobulus. He himself may not have been a Christian, and those referred to may have been of his family, or slaves. Compare Philippians 1:4, Philippians 1:22.

Verse 11

Herodion. Greek masculine name.

Narcissus. Only here. Common Greek name (masc).

which = who.

Verse 12

Tryphena and Tryphosa. Only here. Greek, feminine names.

labour, laboured. As in Romans 16:6.

the beloved. Not "my" as in Romans 8:9.

Persia. Greek feminine name.

Verse 13

Rufus. Common Latin name. Perhaps the Rufus of Mark 15:21.

chosen = the elect (brother). See Romans 8:33. Compare 1 Timothy 5:21. 2 John 1:13 :. The term marks some special manifestation of grace, as in that of Apelles, v. 10.

his . . . mine. Implying tender relationship.

Verse 14

Asyncritus, &c. Five Greek masc names. Only here. See Acts 14:12.

Hermas. Not to be identified with the author of "The Shepherd of Hermas", written about 120 A.D.

Verse 15

Philologus, &c. These names Occurs only here. "Nereus" was a sea-god of the Aegean, and this convert may have retained his original pagan name.

saints. Like the "brethren" of Romans 16:14, known to God, bat not to Paul by name.

Verse 16

an = a.

holy kiss. Compare 1 Corinthians 16:20. 2 Corinthians 13:12; 1 Thessalonians 5:26. 1 Peter 5:14. The kiss was, and is, in the East a sign of respect and affection. Compare the other two occurances of philema, kiss, Luke 7:45; Luke 22:48. See Acts 20:37.

The. The texts read "All the"; i.e. those specifically mentioned or referred to above.

Verse 17

beseech. App-134. Compare Romans 12:8.

mark = to mark. See Luke 11:35.

divisions = factions. Greek. dichostasia. Only here; 1 Corinthians 3:3. Galatians 1:5, Galatians 1:20.

offences = stumbling-blocks, as in Romans 11:9

contrary to. App-104.

doctrine See Romans 6:17.

have learned = learned.

avoid = turn away. Compare Romans 3:12. 1 Peter 3:11.

them = from (App-104.) them.

Verse 18

serve. App-190.

Jesus. The texts omit.

belly. See John 7:38.

good . . . speeches = their fine words and flatteries.

good words. Greek. chrestologia. Only here.

fair speeches. Greek. eulogia. Occurs sixteen times (eleven translated "blessing"). See Romans 15:29.

deceive = deceive thoroughly. Greek. exapatao. Occurs: Romans 7:11. 1 Corinthians 3:18. 2 Corinthians 11:3. 2 Thessalonians 2:3. The usual word for "deceive" means "to lead astray" (App-128).

simple = guileless. Greek. akakos. Only here and Hebrews 7:26.

Verse 19

come abroad. Greek. aphikneomai. Only here.

am glad = rejoice. See Romans 12:12.

on . . . behalf. App-104.

yet . . . have = I wish you indeed to be.

would. App-102.

wise. See Romans 1:14.

good = the good.

simple = harmless. Greek. akeraios. Only here; Matthew 10:16. Philippians 1:2, Philippians 1:15.

concerning. App-104.

evil = the evil.

Verse 20

the God, &c. See Romans 15:33.

God. App-98.

bruise = crush in pieces, or utterly. Greek. suntribo. Elsewhere, Matthew 12:20. Mark 5:4; Mark 14:3. Luke 4:18; Luke 9:39. John 19:36. Revelation 2:27.

shortly = with speed. Greek. en (App-104.) tachei.

The grace, &c. Each one of Paul"s Epp. ends with a benedictory prayer that "grace" may be with churches and individuals alike.

grace. App-184.

Amen. The texts, except B. E., omit.

Verse 21

THE FIRST POSTSCRIPT (TERTIUS).

Timotheus = Timothy. See Acts 16:1.

workfellow = fellow-labourer. See Romans 16:3.

Lucius. Probably referred to in Acts 13:1. Not Luke.

Jason. Only here, unless the Jason of Acts 17:5, Acts 17:7.

Sosipater. May be the Bercean of Acts 20:4.

kinsmen, i.e. of amanuensis. See Romans 16:7.

Verse 22

Tertius. Probably a Roman, writing to Romans.

Verse 23

Gaius. Common Roman name. May be the same as in Acts 19:29, or of Derbe, Acts 20:4, but almost certainly Gaius of 1 Corinthians 1:14. The Gaius of 3 John 1:1, evidently a man of position, is probably another person.

Erastus. Perhaps the same as in 2 Timothy 4:20. The name, a Greek one, occurs: Acts 19:22.

chamberlain = treasurer. Greek. oikonomos. Occurs ten times, rendered "steward" in eight. See Luke 12:42.

Quartus. Only here. Roman name.

a brother = the brother (in Christ, Romans 16:7).

Verse 24

The grace, &c. The amanuensis repeats the words which close the actual message of Paul, Romans 16:20, Some ancient texts omit this second benediction, and the Revised Version follows through not understanding the reason for the introduction of "the mystery", verses: Romans 16:25, Romans 16:26-27. There are clearly two postscripts, one after Romans 16:20, the other after Romans 16:24. The first closes the Ep. itself at the time of writing by Tertius in the spring of 58 A.D. The other was added by Paul himself during the first Roman imprisonment, and after Ephesians had been written. See longer Note below.

Verse 25

SECOND POSTSCRIPT (PAUL).

of power = able. Greek. dunamai, Compare Romans 8:39. See App-176.

stablish. See Romans 1:11.

according to. App-104.

gospel. App-140.

preaching. App-121.

Jesus Christ. App-98.

the = a.

revelation. App-106. Compare Ephesians 3:3.

mystery. Greek. musterion. App-193

which. . . secret = which (secret) has been kept in silence (Greek. sigao, Compare. Acts 15:12. 1 Corinthians 14:28; 1 Corinthians 14:30; 1 Corinthians 14:34).

since . . . began. App-151.

LONGER NOTE. THE SECOND POSTSCRIPT (Romans 16:25-27).

That the "doxology" is a postscript added by the apostle after he had arrived at, and was residing in, Rome (61-63 A, D.: see App-180), and was writing Ephesians, seems clear for the following reasons:

First, there is no question as to the genuineness or authenticity of these verses.

The question raised by their appearance not only after the close of the Epistle itself, but also after the postscript of the amanuensis, Tertius, is connected with the "mystery" "kept in silence from age-times but now manifested by means of prophetic writings". To find the subject-matter of Ephesians introduced suddenly, in such a position, and in the diction of this doxology, has been a difficulty for ancient transcribers and modern commentators alike.

The original manuscripts prove this by the position the doxology occupies in many of them.

In over 190 it stands after Romans 14:23.

In two or three it is wanting.

In some it appears in both places (i.e. after Romans 14:23 and Romans 16:24).

In some, where the doxology stands as in the Authorized Version the second benediction (Romans 16:24) is omitted.

This difficulty is shared by modern commentators. Some suppose the doxology was "the effusion of the fervent mind of the apostle on taking a general view of the Epistle".

Others say "it needs only to read the doxology to see that its main purpose is nothing lower than thanksgiving for the Universal Gospel as a whole, and that its weighty grandeur of tone belongs to the close not of a section, but of the whole Epistle."

But the suggestion that this "postscript" was added later by the apostle removes all the difficulties, and shows that the minds of the ancient copyists were needlessly disturbed. The truth of the "mystery" had been lost long before the date of our oldest MSS. Hence the transcribers" excitement and perplexity. Had it been known, they would have at once understood that the doxology was subsequently added. 1 And the same remark applies to modern commentators.

Although Paul must have had the "secret" revealed to him beforehand, probably about 57 or 68 A.D., yet he was not permitted to publish the truths of the mystery in writing until after he was in Rome, and in prison. Consequently, when the Epistle was sent first to the Romans, it was closed by the second benediction (Romans 16:24).

Although given to him before the expiry of the period of grace enjoyed by the pentecostal church, he was not allowed to divulge it. So long as the offer of the Kingdom (see App-112, App-113, App-114) to earthly Israel was open, the "mystery" could not be made known.

But when the sentence of judicial blindness had been promulgated and the prophecy of Isa 6 fulfilled (Acts 28:26, Acts 28:27), then the glorious truths for the later-born were allowed to be set forth by "prophetic writings", viz. the prison epistles.

Therefore the apostle was guided by the Holy Spirit to add the postscript to Romans; thus completing in beautiful perfection the Divine arrangement of the Epistle (see Structure, p. 1661) and striking the key-note in the doctrinal teaching which is taken up and developed at large in Ephesians.

Footnotes: 1 This suggestion was first made by Bishop Lightfoot in Biblical Essays, and adopted by others.

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