PAZNAZ Mission: "A study through Romans Chapter 9 through 16"
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"On Mission: A study through Romans"
Lesson Seventeen: God Chooses a PeopleBible Passage: Romans 9:1 I am speaking the truth — as one who belongs to the Messiah, I do not lie; and also bearing witness is my conscience, governed by the Ruach HaKodesh: 2 my grief is so great, the pain in my heart so constant, 3 that I could wish myself actually under God’s curse and separated from the Messiah, if it would help my brothers, my own flesh and blood, 4 the people of Isra’el! They were made God’s children, the Sh’khinah has been with them, the covenants are theirs, likewise the giving of the Torah, the Temple service and the promises; 5 the Patriarchs are theirs; and from them, as far as his physical descent is concerned, came the Messiah, who is over all. Praised be Adonai for ever! Amen.
6 But the present condition of Isra’el does not mean that the Word of God has failed.
For not everyone from Isra’el is truly part of Isra’el; 7 indeed, not all the descendants are seed of Avraham;[Romans 9:7 2 Chronicles 20:7, Psalm 105:6] rather, “What is to be called your ‘seed’ will be in Yitz’chak.”[Romans 9:7 Genesis 21:12] 8 In other words, it is not the physical children who are children of God, but the children the promise refers to who are considered seed. 9 For this is what the promise said: “At the time set, I will come; and Sarah will have a son.”[Romans 9:9 Genesis 18:14] 10 And even more to the point is the case of Rivkah; for both her children were conceived in a single act with Yitz’chak, our father; 11 and before they were born, before they had done anything at all, either good or bad (so that God’s plan might remain a matter of his sovereign choice, not dependent on what they did, but on God, who does the calling), 12 it was said to her, “The older will serve the younger.”[Romans 9:12 Genesis 25:23] 13 This accords with where it is written, “Ya‘akov I loved, but Esav I hated.”[Romans 9:13 Malachi 1:2–3]
14 So are we to say, “It is unjust for God to do this”? Heaven forbid! 15 For to Moshe he says, “I will have mercy on whom I have mercy, and I will pity whom I pity.”[Romans 9:15 Exodus 33:19] 16 Thus it doesn’t depend on human desires or efforts, but on God, who has mercy. 17 For the Tanakh says to Pharaoh, “It is for this very reason that I raised you up, so that in connection with you I might demonstrate my power, so that my name might be known throughout the world.”[Romans 9:17 Exodus 9:16] 18 So then, he has mercy on whom he wants, and he hardens whom he wants.
19 But you will say to me, “Then why does he still find fault with us? After all, who resists his will?” 20 Who are you, a mere human being, to talk back to God? Will what is formed say to him who formed it, “Why did you make me this way?”[Romans 9:20 Isaiah 29:16, 45:9] 21 Or has the potter no right to make from a given lump of clay this pot for honorable use and that one for dishonorable? 22 Now what if God, even though he was quite willing to demonstrate his anger and make known his power, patiently put up with people who deserved punishment and were ripe for destruction? 23 What if he did this in order to make known the riches of his glory to those who are the objects of his mercy, whom he prepared in advance for glory — 24 that is, to us, whom he called not only from among the Jews but also from among the Gentiles? 25 As indeed he says in Hoshea,
“Those who were not my people I will call my people;
her who was not loved I will call loved;
26 and in the very place where they were told,
‘You are not my people,’
there they will be called sons of the living God!”[Romans 9:26 Hosea 2:25 (23), 2:1(1:10)]
27 But Yesha‘yahu, referring to Isra’el, cries out,
“Even if the number of people in Isra’el is as large
as the number of grains of sand by the sea,
only a remnant will be saved.
28 For Adonai will fulfill his word on the earth
with certainty and without delay.”[Romans 9:28 Isaiah 10:22–23]
29 Also, as Yesha‘yahu said earlier,
“If Adonai-Tzva’ot had not left us a seed,
we would have become like S’dom,
we would have resembled ‘Amora.”[Romans 9:29 Isaiah 1:9]
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John Wesley’s Explanatory Notes
Romans 9:1-29
Verse 1
[1] I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
In Christ — This seems to imply an appeal to him.
In the Holy Ghost — Through his grace.
Verse 2
[2] That I have great heaviness and continual sorrow in my heart.
I have great sorrow — A high degree of spiritual sorrow and of spiritual Joy may consist together, Romans 8:39. By declaring his sorrow for the unbelieving Jews, who excluded themselves from all the blessings he had enumerated, he shows that what he was now about to speak, he did not speak from any prejudice to them.
Verse 3
[3] For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
I could wish — Human words cannot fully describe the motions of souls that are full of God. As if he had said, I could wish to suffer in their stead; yea, to be an anathema from Christ in their place. In how high a sense he wished this, who can tell, unless himself had been asked and had resolved the question? Certainly he did not then consider himself at all, but only others and the glory of God. The thing could not be; yet the wish was pious and solid; though with a tacit condition, if it were right and possible.
Verse 4
[4] Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
Whose is the adoption, … — He enumerates six prerogatives, of which the first pair respect God the Father, the second Christ, the third the Holy Ghost.
The adoption and the glory — That is, Israel is the first-born child of God, and the God of glory is their God, Deuteronomy 4:7; Psalms 106:20. These are relative to each other. At once God is the Father of Israel, and Israel are the people of God. He speaks not here of the ark, or any corporeal thing. God himself is "the glory of his people Israel." And the covenants, and the giving of the law - The covenant was given long before the law. It is termed covenants, in the plural, because it was so often and so variously repeated, and because there were two dispositions of it, Galatians 4:24, frequently called two covenants; the one promising, the other exhibiting the promise.
And the worship, and the promises — The true way of worshipping God; and all the promises made to the fathers.
Verse 5
[5] Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
To the preceding, St. Paul now adds two more prerogatives. Theirs are the fathers - The patriarchs and holy men of old, yea, the Messiah himself.
Who is over all, God blessed for ever — The original words imply the self-existent, independent Being, who was, is, and is to come.
Over all — The supreme; as being God, and consequently blessed for ever. No words can more dearly express his divine, supreme majesty, and his gracious sovereignty both over Jews and, gentiles.
Verse 6
[6] Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
Not as if — The Jews imagined that the word of God must fail if all their nation were not saved. This St. Paul now refutes, and proves that the word itself had foretold their falling away.
The word of God — The promises of God to Israel.
Had fallen to the ground — This could not be. Even now, says the apostle, some enjoy the promises; and hereafter "all Israel shall be saved." This is the sum of the ninth, tenth, and eleventh chapters.
For — Here he enters upon the proof of it.
All are not Israel, who are of Israel — The Jews vehemently maintained the contrary; namely, that all who were born Israelites, and they only, were the people of God. The former part of this assertion is refuted here, the latter, Romans 9:24, etc. The sum is, God accepts all believers, and them only; and this is no way contrary to his word. Nay, he hath declared in his word, both by types and by express testimonies, that believers are accepted as the "children of the promise," while unbelievers are rejected, though they are "children after the flesh." All are not Israel - Not in the favour of God. Who are lineally descended of Israel.
Verse 7
[7] Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
Neither because they are lineally the seed of Abraham, will it follow that they are all children of God - This did not hold even in Abraham's own family; and much less in his remote descendants. But God then said, In Isaac shall thy seed be called - That is, Isaac, not Ishmael, shall be called thy seed; that seed to which the promise is made.
Verse 8
[8] That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
That is, Not the children, … — As if he had said, This is a clear type of things to come; showing us, that in all succeeding generations, not the children of the flesh, the lineal descendants of Abraham, but the children of the promise, they to whom the promise is made, that is, believers, are the children of God. Genesis 21:12
Verse 9
[9] For this is the word of promise, At this time will I come, and Sara shall have a son.
For this is the word of the promise — By the power of which Isaac was conceived, and not by the power of nature. Not, Whosoever is born of thee shall be blessed, but, At this time - Which I now appoint.
I will come, and Sarah shall have a son — And he shall inherit the blessing. Genesis 18:10.
Verse 10
[10] And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
And that God's blessing does not belong to all the descendants of Abraham, appears not only by this instance, but by that of Esau and Jacob, who was chosen to inherit the blessing, before either of them had done good or evil. The apostle mentions this to show, that neither were their ancestors accepted through any merit of their own.
That the purpose of God according to election might stand — Whose purpose was, to elect or choose the promised seed.
Not of works — Not for any preceding merit in him he chose.
But of him that called — Of his own good pleasure who called to that privilege whom he saw good.
Verse 12
[12] It was said unto her, The elder shall serve the younger.
elder — Esau.
serve the younger — Not in person, for he never did; but in his posterity. Accordingly the Edomites were often brought into subjection by the Israelites. Genesis 25:23.
Verse 13
[13] As it is written, Jacob have I loved, but Esau have I hated.
As it is written — With which word in Genesis, spoken so long before, that of Malachi agrees.
I have loved Jacob — With a peculiar love; that is, the Israelites, the posterity of Jacob. And I have, comparatively, hated Esau - That is, the Edomites, the posterity of Esau. But observe, 1. This does not relate to the person of Jacob or Esau 2. Nor does it relate to the eternal state either of them or their posterity. Thus far the apostle has been proving his proposition, namely, that the exclusion of a great part of the seed of Abraham, yea, and of Isaac, from the special promises of God, was so far from being impossible, that, according to the scriptures themselves, it had actually happened. He now introduces and refutes an objection. Malachi 1:2,3.
Verse 14
[14] What shall we say then? Is there unrighteousness with God? God forbid.
Is there injustice with God — Is it unjust in God to give Jacob the blessing rather than Esau? or to accept believers, and them only.
God forbid — In no wise. This is well consistent with justice; for he has a right to fix the terms on which he will show mercy, according to his declaration to Moses, petitioning for all the people, after they had committed idolatry with the golden calf.
I will have mercy on whom I will have mercy — According to the terms I myself have fixed.
And I will have compassion on whom I will have compassion — Namely, on those only who submit to my terms, who accept of it in the way that I have appointed.
Verse 15
[15] For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
Exodus 33:19.
Verse 16
[16] So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
It — The blessing.
Therefore is not of him that willeth, nor of him that runneth — It is not the effect either of the will or the works of man, but of the grace and power of God. The will of man is here opposed to the grace of God, and man's running, to the divine operation. And this general declaration respects not only Isaac and Jacob, and the Israelites in the time of Moses, but likewise all the spiritual children of Abraham, even to the end of the world.
Verse 17
[17] For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
Moreover — God has an indisputable right to reject those who will not accept the blessings on his own terms. And this he exercised in the case of Pharaoh; to whom, after many instances of stubbornness and rebellion, he said, as it is recorded in scripture, For this very thing have I raised thee up - That is, Unless thou repent, this will surely be the consequence of my raising thee up, making thee a great and glorious king, that my power will be shown upon thee, (as indeed it was, by overwhelming him and his army in the sea,) and my name declared through all the earth - As it is at this day. Perhaps this may have a still farther meaning. It seems that God was resolved to show his power over the river, the insects, other animals, (with the natural causes of their health, diseases, life, and death,) over the meteors, the air, the sun, (all of which were worshipped by the Egyptians, from whom other nations learned their idolatry,) and at once over all their gods, by that terrible stroke of slaying all their priests, and their choicest victims, the firstborn of man and beast; and all this with a design, not only to deliver his people Israel, (for which a single act of omnipotence would have sufficed,) but to convince the Egyptians, that the objects of their worship were but the creatures of Jehovah, and entirely in his power, and to draw them and the neighbouring nations, who should hear of all these wonders, from their idolatry, to worship the one God. For the execution of this design, (in order to the display of the divine power over the various objects of their worship, in variety of wonderful acts, which were at the same time just punishments for their cruel oppression of the Israelites,) God was pleased to raise to the throne of an absolute monarchy, a man, not whom he had made wicked on purpose, but whom he found so, the proudest, the most daring and obstinate of all the Egyptian princes; and who, being incorrigible, well deserved to be set up in that situation, where the divine judgments fell the heaviest. Exodus 9:16.
Verse 18
[18] Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
So then — That is, accordingly he does show mercy on his own terms, namely, on them that believe.
And whom he willeth — Namely, them that believe not.
He hardeneth — Leaves to the hardness of their hearts.
Verse 19
[19] Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
Why doth he still find fault — The particle still is strongly expressive of the objector's sour, morose murmuring.
For who hath resisted his will — The word his likewise expresses his surliness and aversion to God, whom he does not even deign to name.
Verse 20
[20] Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Nay, but who art thou, O man — Little, impotent, ignorant man.
That repliest against God — That accusest God of injustice, for himself fixing the terms on which he will show mercy? Shall the thing formed say to him that formed it, Why hast thou made me thus - Why hast thou made me capable of honour and immortality, only by believing?
Verse 21
[21] Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
Hath not the potter power over the clay — And much more hath not God power over his creatures, to appoint one vessel, namely, the believer, to honour, and another, the unbeliever, to dishonour? If we survey the right which God has over us, in a more general way, with regard to his intelligent creatures, God may be considered in two different views, as Creator, Proprietor, and Lord of all; or, as their moral Governor, and Judge. God, as sovereign Lord and Proprietor of all, dispenses his gifts or favours to his creatures with perfect wisdom, but by no rules or methods of proceeding that we are acquainted with. The time when we shall exist, the country where we shall live, our parents, our constitution of body and turn of mind; these, and numberless other circumstances, are doubtless ordered with perfect wisdom, but by rules that lie quite out of our sight. But God's methods of dealing with us, as our Governor and Judge, are dearly revealed and perfectly known; namely, that he will finally reward every man according to his works: "He that believeth shalt be saved, and he that believeth not shall be damned." Therefore, though "He hath mercy on whom he willeth, and whom he willeth he hardeneth," that is, suffers to be hardened in consequence of their obstinate wickedness; yet his is not the will of an arbitrary, capricious, or tyrannical being. He wills nothing but what is infinitely wise and good; and therefore his will is a most proper rule of judgment. He will show mercy, as he hath assured us, to none but true believers, nor harden any but such as obstinately refuse his mercy. Jeremiah 18:6,7
Verse 22
[22] What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
What if God, being willing — Referring to Romans 9:18,19. That is, although it was now his will, because of their obstinate unbelief, To show his wrath - Which necessarily presupposes sin.
And to make his power known — This is repeated from the seventeenth verse.
Yet endured — As he did Pharaoh.
With much longsuffering — Which should have led them to repentance.
The vessels of wrath — Those who had moved his wrath by still rejecting his mercy.
Fitted for destruction — By their own wilful and final impenitence. Is there any injustice in this ?
Verse 23
[23] And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
That he might make known — What if by showing such longsuffering even to "the vessels of wrath," he did the more abundantly show the greatness of his glorious goodness, wisdom, and power, on the vessels of mercy; on those whom he had himself, by his grace, prepared for glory. Is this any injustice?
Verse 24
[24] Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Even us — Here the apostle comes to the other proposition, of grace free for all, whether Jew or gentile.
Of the Jews — This he treats of, Romans 9:25.
Of the gentiles — Treated of in the same verse.
Verse 25
[25] As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
Beloved — As a spouse. Who once was not beloved - Consequently, not unconditionally elected. This relates directly to the final restoration of the Jews. Hosea 2:23
Verse 26
[26] And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
There shall they be called the sons of God — So that they need not leave their own country and come to Judea. Hosea 1:10
Verse 27
[27] Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
But Isaiah testifies, that (as many gentiles will be accepted, so) many Jews will be rejected; that out of all the thousands of Israel, a remnant only shall be saved. This was spoken originally of the few that were saved from the ravage of Sennacherib's army. Isaiah 10:22,23
Verse 28
[28] For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
For he is finishing or cutting short his account — In rigorous justice, will leave but a small remnant. There will be so general a destruction, that but a small number will escape.
Verse 29
[29] And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
As Isaiah had said before — Namely, Isaiah 1:9, concerning those who were besieged in Jerusalem by Rezin and Pekah.
Unless the Lord had left us a seed — Which denotes, 1. The present paucity: 2. The future abundance.
We had been as Sodom — So that it is no unexampled thing for the main body of the Jewish nation to revolt from God, and perish in their sin.
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Introduction: We took a break over the summer and focused on what it means to live out mission and tell our story. Now we are getting back to our study in Romans.
Review: Romans was written by Paul, it was his masterpiece where he laid out what it means to live out the Christian life. The ground work was laid to show the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. We dug deeper into what it means to live a holy life. We saw how Paul was continuing to teach about the law/Torah and what it means more importantly about the role that sin has in our lives. We saw how the Holy Spirit leads and guides and then new hope found through Jesus.
Today we continue this journey through Romans picking up in chapter 9. It is how God chooses a people.
Read Romans 9:1 I'm speaking the truth in Christ—I'm not lying, as my conscience assures me with the Holy Spirit: 2 I have great sadness and constant pain in my heart. 3 I wish I could be cursed, cut off from Christ if it helped my brothers and sisters, who are my flesh-and-blood relatives. 4 They are Israelites. The adoption as God's children, the glory, the covenants, the giving of the Law, the worship, and the promises belong to them.
5 The Jewish ancestors are theirs, and the Christ descended from those ancestors. He is the one who rules over all things, who is God, and who is blessed forever. Amen.
6 But it's not as though God's word has failed. Not all who are descended from Israel are part of Israel. 7 Not all of Abraham's children are called Abraham's descendants, but instead your descendants will be named through Isaac. 8 That means it isn't the natural children who are God's children, but it is the children from the promise who are counted as descendants. 9 The words in the promise were: A year from now I will return, and Sarah will have a son. 10 Not only that, but also Rebecca conceived children with one man, our ancestor Isaac. 11 When they hadn't been born yet and when they hadn't yet done anything good or bad, it was shown that God's purpose would continue because it was based on his choice.12 It wasn't because of what was done but because of God's call. This was said to her: The older child will be a slave to the younger one.
13 As it is written, I loved Jacob, but I hated Esau. 14 So what are we going to say? Isn't this unfair on God's part? Absolutely not! 15 He says to Moses, I'll have mercy on whomever I choose to have mercy, and I'll show compassion to whomever I choose to show compassion.16 So then, it doesn't depend on a person's desire or effort. It depends entirely on God, who shows mercy. 17 Scripture says to Pharaoh, I have put you in this position for this very thing: so I can show my power in you and so that my name can be spread through the entire earth. 18 So then, God has mercy on whomever he wants to, but he makes resistant whomever he wants to. 19 So you are going to say to me, "Then why does he still blame people? Who has ever resisted his will?"
20 You are only a human being. Who do you think you are to talk back to God? Does the clay say to the potter, "Why did you make me like this?" 21 Doesn't the potter have the power over the clay to make one pot for special purposes and another for garbage from the same lump of clay? 22 What if God very patiently puts up with pots made for wrath that were designed for destruction, because he wanted to show his wrath and to make his power known? 23 What if he did this to make the wealth of his glory known toward pots made for mercy, which he prepared in advance for glory? 24 We are the ones God has called. We don't come only from the Jews but we also come from the Gentiles. 25 As it says also in Hosea, I will call “my people” those who aren't my people, and the one who isn't well loved, I will call “loved one.” 26 And in the place where it was said to them, "You aren't my people," there they will be called "the living God's children." 27 But Isaiah cries out for Israel, Though the number of Israel's children will be like the sand of the sea, only a remaining part will be saved, 28 because the Lord does what he says completely and quickly. 29 As Isaiah prophesied, If the Lord of the heavenly forces had not left descendants for us, we would have been like Sodom, and we would have become like Gomorrah.
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Going Deeper: Wow! There is a lot in these verses. Remember, this is the apostle Paul writing to the church in Rome which is made up of both Jewish and Gentile Christians. He is wanting to once again affirm” passionately, that God really did choose the Jews and equip them to be his people for the world. And he wants to affirm, equally that Jesus of Nazareth really was and is Israel’s Messiah. In fact this second part really depends on the first; unless you believe in God’s unique call to Israel, you miss the point of believing in a Messiah altogether. The Messiah comes as Paul hints by putting him at the main place of the list of Israel’s privileges as the culmination of God’s Work. It is the turning point what all has been leading up to.
Yet so many of the people rejected that Jesus was the Messiah. They just could not believe that he was the one that had been promised and looked for all those years. So there is grief and loss that comes from knowing that the people closest to you do not believe. But Paul does not let this stop him from preaching and teaching that Jesus is the Messiah.
So what does Paul do, he goes back to the beginning and shows the history of how God had called a specific people to do his work and he continued to work in and through them despite their own actions, unbelief, disobedience and at times plain rejection.
Paul believed God’s word to be true and that it is a map that has been used to lead and guide. Yet there are people who do not believe it to be true. There are those who say that if there is a God he or she has really messed up. Just look at the world around us. “But Paul is committed and Christianity is committed like Judaism is committed, to a different belief; that it is we who have messed up and to accuse God is just projection or trying to blame someone else for our own mistakes.
“What did Paul discover when he went back to the map, to the ancient stories of the patriarchs, and the promises God made to them? Just this, that from the very beginning God seems to have decided to work his strange purposes by means not only of choosing one family from the whole human race, but by continuing that practice within the chosen family itself. God’s purpose was to act within history to deal with the problem of evil, but this could only be done by employing a people who were themselves part of the problem, until the time was ripe for God’s own son to emerge from their midst and all alone, to take their destiny upon himself.” (Wright)
So the people of Israel were a special people. They had been chosen to bring about God’s purposes in the world. This was not you have been chosen now you can sit back relax and do nothing. No, they were to be about God’s purposes.
Yet as we have seen time and time again, Israel was disobedient to God. They chose a human king over God. This and many other choices meant the people of God were subject to human oppression as well as became oppressors. Their kingdom was divided and then we see a time when they were taken into captivity and in exile. During the time of exile they were reminded once again of how God was at work in their lives.
The time of exile was a time when Israel was being reshaped and molded into the people that God wanted. Just like a potter would mold clay, the people of God were being molded into vessels that can be used for his purposes.
One of the ways God was remolding was to call the Gentiles to share as full and equal members. Paul sees that the torch is being passed from just Jewish people to a group that is now Jews and Gentiles. It is now for all people.
This gives us hope that we have been included into this new group. God has been remolding his people and opened the table. He desires for all people to come and be molded in.
Paul makes it clear that we too have a place in God’s kingdom, in his family. We have a place at the table. But it is not enough to just have a place we have to keep inviting others to join. Living out the mission of God is keep asking God to show us who to invite.
- Who do we need to invite? Who do we need to tell our story and the story of God to?
- When we make mistakes and sin do we stop and ask God to forgive us or just go about our day to day lives.
- How is God molding and shaping you?
Activity:
- On the paper, write or draw a way that God is shaping or working in your life. It might be an attitude you have, it might be a problem you are having with a friend or co-worker, it might be anger, resentment or a relationship that need to be mended and restored.
- As we come to prayer we are going to pray and ask God to work in these areas in our life where he wants to remold us.
Prayer and Praises
Have Thine Own way Lord
1. Have Thine own way, Lord! Have Thine own way!
Thou art the Potter, I am the clay.
Mold me and make me after Thy will,
While I am waiting, yielded and still.
2. Have Thine own way, Lord! Have Thine own way!
Search me and try me, Master, today!
Whiter than snow, Lord, wash me just now,
As in Thy presence humbly I bow.
3. Have Thine own way, Lord! Have Thine own way!
Wounded and weary, help me, I pray!
Power, all power, surely is Thine!
Touch me and heal me, Savior divine.
4. Have Thine own way, Lord! Have Thine own way!
Hold o’er my being absolute sway!
Fill with Thy Spirit till all shall see
Christ only, always, living in me.
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"On Mission: A study through Romans"
Lesson Eighteen: An Unbelieving PeopleBible Passage: Romans 9:30 So, what are we to say? This: that Gentiles, even though they were not striving for righteousness, have obtained righteousness; but it is a righteousness grounded in trusting! 31 However, Isra’el, even though they kept pursuing a Torah that offers righteousness, did not reach what the Torah offers. 32 Why? Because they did not pursue righteousness as being grounded in trusting but as if it were grounded in doing legalistic works. They stumbled over the stone that makes people stumble.[Romans 9:32 Isaiah 8:14] 33 As the Tanakh puts it,
“Look, I am laying in Tziyon
a stone that will make people stumble,
a rock that will trip them up.
But he who rests his trust on it
will not be humiliated.”[Romans 9:33 Isaiah 28:16]
10:1 Brothers, my heart’s deepest desire and my prayer to God for Isra’el is for their salvation; 2 for I can testify to their zeal for God. But it is not based on correct understanding; 3 for, since they are unaware of God’s way of making people righteous and instead seek to set up their own, they have not submitted themselves to God’s way of making people righteous. 4 For the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts. 5 For Moshe writes about the righteousness grounded in the Torah that the person who does these things will attain life through them.[Romans 10:5 Leviticus 18:5] 6 Moreover, the righteousness grounded in trusting says:
“Do not say in your heart, ‘Who will ascend to heaven?’” —
that is, to bring the Messiah down — 7 or,
“‘Who will descend into Sh’ol?’” —
that is, to bring the Messiah up from the dead. 8 What, then, does it say?
“The word is near you, in your mouth and in your heart.”[Romans 10:8 Deuteronomy 30:11–14] — that is, the word about trust which we proclaim, namely, 9 that if you acknowledge publicly with your mouth that Yeshua is Lord and trust in your heart that God raised him from the dead, you will be delivered. 10 For with the heart one goes on trusting and thus continues toward righteousness, while with the mouth one keeps on making public acknowledgement and thus continues toward deliverance. 11 For the passage quoted says that everyone who rests his trust on him will not be humiliated.[Romans 10:11 Isaiah 28:16] 12 That means that there is no difference between Jew and Gentile — Adonai is the same for everyone, rich toward everyone who calls on him, 13 since everyone who calls on the name of Adonai will be delivered.[Romans 10:13 Joel 3:5(2:32)]
14 But how can they call on someone if they haven’t trusted in him? And how can they trust in someone if they haven’t heard about him? And how can they hear about someone if no one is proclaiming him? 15 And how can people proclaim him unless God sends them? — as the Tanakh puts it, “How beautiful are the feet of those announcing good news about good things!”[Romans 10:15 Isaiah 52:7]
16 The problem is that they haven’t all paid attention to the Good News and obeyed it. For Yesha‘yahu says,
“Adonai, who has trusted what he has heard from us?”[Romans 10:16 Isaiah 53:1]
17 So trust comes from what is heard, and what is heard comes through a word proclaimed about the Messiah.
18 “But, I say, isn’t it rather that they didn’t hear?” No, they did hear —
“Their voice has gone out throughout the whole world
and their words to the ends of the earth.”[Romans 10:18 Psalm 19:5(4)]
19 “But, I say, isn’t it rather that Isra’el didn’t understand?”
“I will provoke you to jealousy over a non-nation,
over a nation void of understanding I will make you angry.”[Romans 10:19 Deuteronomy 32:21]
20 Moreover, Yesha‘yahu boldly says,
“I was found by those who were not looking for me,
I became known to those who did not ask for me”;[Romans 10:20 Isaiah 65:1]
21 but to Isra’el he says,
“All day long I held out my hands
to a people who kept disobeying and contradicting.”[Romans 10:21 Isaiah 65:2]---
John Wesley’s Explanatory Notes
Romans 9:30-Romans 10:21
Verse 30
[30] What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
What shall we say then — What is to be concluded from all that has been said but this, That the gentiles, who followed not after righteousness - Who a while ago had no knowledge of, no care or thought about, it.
Have attained to righteousness — Or justification. Even the righteousness which is by faith. This is the first conclusion we may draw from the preceding observations. The second is, that Israel - The Jews Although following after the law of righteousness - That law which, duly used, would have led them to faith, and thereby to righteousness.
Have not attained to the law of righteousness — To that righteousness or justification which is one great end of the law
Verse 32
[32] Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone;
And wherefore have they not? Is it because God eternally decreed they should not? There is nothing like this to be met with but agreeable to his argument the apostle gives us this good reason for it, Because they sought it not by faith - Whereby alone it could be attained.
But as it were — In effect, if not professsedly, by works.
For they stumbled at that stumbling stone — Christ crucified.
Verse 33
[33] As it is written, Behold, I lay in Sion a stumbling stone and rock of offence: and whosoever believeth on him shall not be ashamed.
As it is written — Foretold by their own prophet.
Behold, I lay in Sion — I exhibit in my church, what, though it is in truth the only sure foundation of happiness, yet will be in fact a stumbling stone and rock of offence - An occasion of ruin to many, through their obstinate unbelief. Isaiah 8:14; Isaiah 28:16
Verse 1
[1] Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.
My prayer to God is, that they may be saved — He would not have prayed for this, had they been absolutely reprobated.
Verse 2
[2] For I bear them record that they have a zeal of God, but not according to knowledge.
They have a zeal, but not according to knowledge — They had zeal without knowledge; we have knowledge without zeal.
Verse 3
[3] For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
For they being ignorant of the righteousness of God — Of the method God has established for the justification of a sinner.
And seeking to establish their own righteousness — Their own method of acceptance with God.
Have not submitted to the righteousness of God — The way of justification which he hath fixed.
Verse 4
[4] For Christ is the end of the law for righteousness to every one that believeth.
For Christ is the end of the law — The scope and aim of it. It is the very design of the law, to bring men to believe in Christ for justification and salvation. And he alone gives that pardon and life which the law shows the want of, but cannot give.
To every one — Whether Jew or gentile, treated of, Romans 10:11, etc.
That believeth — Treated of, Romans 10:5.
Verse 5
[5] For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
For Moses describeth the only righteousness which is attainable by the law, when he saith, The man who doeth these things shall live by them - that is, he that perfectly keeps all these precepts in every point, he alone may claim life and salvation by them. But this way of justification is impossible to any who have ever transgressed any one law in any point. Leviticus 18:5
Verse 6
[6] But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)
But the righteousness which is by faith — The method of becoming righteous by believing. Speaketh a very different language, and may be considered as expressing itself thus: (to accommodate to our present subject the words which Moses spake, touching the plainness of his law:) Say not in thy heart, Who shall ascend into heaven, as if it were to bring Christ down: or, Who shall descend into the grave, as if it were to bring him again from the dead - Do not imagine that these things are to be done now, in order to procure thy pardon and salvation. Deuteronomy 30:14.
Verse 8
[8] But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
But what saith he — Moses. Even these words, so remarkably applicable to the subject before us. All is done ready to thy hand.
The word is nigh thee — Within thy reach; easy to be understood, remembered, practised. This is eminently true of the word of faith - The gospel.
Which we preach — The sum of which is, If thy heart believe in Christ, and thy life confess him, thou shalt be saved.
Verse 9
[9] That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
If thou confess with thy mouth — Even in time of persecution, when such a confession may send thee to the lions.
Verse 10
[10] For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
For with the heart — Not the understanding only.
Man believeth to righteousness — So as to obtain justification.
And with the mouth confession is made — So as to obtain final salvation. Confession here implies the whole of outward, as believing does the root of all inward, religion.
Verse 11
[11] For the scripture saith, Whosoever believeth on him shall not be ashamed.
Isaiah 28:16.
Verse 12
[12] For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
The same Lord of all is rich — So that his blessings are never to be exhausted, nor is he ever constrained to hold his hand. The great truth proposed in Romans 10:11 is so repeated here, and in Romans 10:13, and farther confirmed, Romans 10:14,15, as not only to imply, that "whosoever calleth upon him shall be saved;" but also that the will of God is, that all should savingly call upon him.
Verse 13
[13] For whosoever shall call upon the name of the Lord shall be saved.
Joel 2:32.
Verse 15
[15] And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
But how shall they preach, unless they be sent — Thus by a chain of reasoning, from God's will that the gentiles also should "call upon him," St. Paul infers that the apostles were sent by God to preach to the gentiles also.
The feet — Their very footsteps; their coming. Isaiah 52:7.
Verse 16
[16] But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report
Isaiah 53:1.
Verse 17
[17] So then faith cometh by hearing, and hearing by the word of God.
Faith, indeed, ordinarily cometh by hearing; even by hearing the word of God.
Verse 18
[18] But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
But their unbelief was not owing to the want of hearing For they have heard. Yes verily - So many nations have already heard the preachers of the gospel, that I may in some sense say of them as David did of the lights of heaven. Psalms 29:4
Verse 19
[19] But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
But hath not Israel known — They might have known, even from Moses and Isaiah, that many of the gentiles would be received, and many of the Jews rejected.
I will provoke you to jealousy by them that are not a nation — As they followed gods that were not gods, so he accepted in their stead a nation that was not a nation; that is, a nation that was not in covenant with God.
A foolish nation — Such are all which know not God. Deuteronomy 32:21
Verse 20
[20] But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
But Isaiah is very bold — And speaks plainly what Moses but intimated. Isaiah 65:1,2.
Verse 21
[21] But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
An unbelieving and gainsaying people — Just opposite to those who believed with their hearts, and made confession with their mouths.
---
Introduction: We took a break over the summer and focused on what it means to live out mission and tell our story. Now we are getting back to our study in Romans.
Review: Romans was written by Paul, it was his masterpiece where he laid out what it means to live out the Christian life. The ground work was laid to show the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. We dug deeper into what it means to live a holy life. We saw how Paul was continuing to teach about the law/Torah and what it means more importantly about the role that sin has in our lives. We saw how the Holy Spirit leads and guides and then new hope found through Jesus.
Today we are going to see that God loves and chose an unbelieving people.
Read Romans 9:30 So what are we going to say? Gentiles who weren't striving for righteousness achieved righteousness, the righteousness that comes from faith. 31 But though Israel was striving for a Law of righteousness, they didn't arrive. 32 Why? It's because they didn't go for it by faith but they went for it as if it could be reached by doing something. They have tripped over a stumbling block. 33 As it is written: Look! I'm putting a stumbling block in Zion, which is a rock that offends people. And the one who has faith in him will not be put to shame 10:1 Brothers and sisters, my heart's desire is for Israel's salvation. That's my prayer to God for them. 2 I can vouch for them: they are enthusiastic about God. However, it isn't informed by knowledge. 3 They don't submit to God's righteousness because they don't understand his righteousness, and they try to establish their own righteousness. 4 Christ is the goal of the Law, which leads to righteousness for all who have faith in God. 5 Moses writes about the righteousness that comes from the Law: The person who does these things will live by them. 6 But the righteousness that comes from faith talks like this: Don't say in your heart, "Who will go up into heaven?" (that is, to bring Christ down)
7 or "Who will go down into the region below?" (that is, to bring Christ up from the dead). 8 But what does it say? The word is near you, in your mouth and in your heart (that is, the message of faith that we preach). 9 Because if you confess with your mouth "Jesus is Lord" and in your heart you have faith that God raised him from the dead, you will be saved. 10 Trusting with the heart leads to righteousness, and confessing with the mouth leads to salvation. 11 The scripture says, All who have faith in him won't be put to shame. 12 There is no distinction between Jew and Greek, because the same Lord is Lord of all, who gives richly to all who call on him. 13 All who call on the Lord's name will be saved. 14 So how can they call on someone they don't have faith in? And how can they have faith in someone they haven't heard of? And how can they hear without a preacher? 15 And how can they preach unless they are sent? As it is written, How beautiful are the feet of those who announce the good news. 16 But everyone hasn't obeyed the good news. As Isaiah says, Lord, who has had faith in our message?
17 So, faith comes from listening, but it's listening by means of Christ's message.
18 But I ask you, didn't they hear it? Definitely! Their voice has gone out into the entire earth, and their message has gone out to the corners of the inhabited world.
19 But I ask you again, didn't Israel understand? First, Moses says, I will make you jealous of those who aren't a people, of a people without understanding.
20 And Isaiah even dares to say, I was found by those who didn't look for me; I revealed myself to those who didn't ask for me. 21 But he says about Israel, All day long I stretched out my hands to a disobedient and contrary people.
Going Deeper: Paul is bringing together two passages in Isaiah to say that now, once more in fulfillment of scripture rather than as a change of plan on God’s part, the foundation of God’s new building has been laid- but those who don’t believe in him, in the Messiah who is the foundation, will trip over this stone and fall flat on their faces. He is still explaining how Israel’s continued failure to believe that Jesus is the Messiah then and now does not mean that God’s work is blocked or stopped.
One of the problems we find in this passage is in the word righteousness and how it is translated. Remember that the Bible we now have was not written in English. The original language of the Old Testament was Hebrew and the New Testament was written in Greek. So those who have translated the scriptures had their work cut out for them. The reason we have so many different translations of the Bible is that Biblical scholars, people who have devoted their lives to learning and understanding Scripture, may interpret it differently.
So look at the word righteousness. Some might translate this as uprightness, or justice which it means but so much more. There are three things that Paul wants to get to when he is talking about this word righteousness.
First is that God has been faithful to the covenant he made with his people. God had always known and planned to open up to both Jews and Gentiles. Second, membership in God’s covenant family, that is membership in the people God promised to Abraham is marked out by faith alone, not works of the Jewish law. Third, Paul’s fellow Jews were doing their best to use the law as a badge of covenant membership. They were relying on their performance of its commands to demonstrate that they were the true children of Abraham. But the law was never meant to work that way. Paul’s longing is still that his fellow Jews might be saved.
As we continue to see what Paul is doing here, we remember that at his heart, Paul wants to see his fellow Jews find salvation. “Most of them have remained ignorant of God’s covenant plan through which the great promise of salvation in Deuteronomy 30 would come true. The answer to Paul’s own desire is three fold.
First, God has unveiled his salvation, a single way for all people, Second, God has brought it near to them, as indeed to everybody, in a new way, for which different types of obedience to the original law become irrelevant and third all who openly acknowledge Jesus as Lord, and believe in their hearts that God raised him from the dead, are thereby wearing the badge which declares in the present that they are those whom God will save, vindicate and declare to be his people in the future.
“Israel has been longing for salvation; God has provided it. Paul is clear that Jesus the Messiah, who died and rose again was the personal embodiment of Israel’s God, coming at last to do what he had always promised. In and through him, reversing the disaster of Israel’s earlier failure the name of Israel’s God has now at last been glorified among the nations of the world.
Salvation has been open to all people. Yet, why is it that people are not coming to know Jesus. So Paul talks about how can people know and hear unless someone tells them. Then it goes back to the people of Israel.
The Gospel message is for all people. It is not an overthrowing of the law but a fulfillment of it, “God made his basic promises of salvation to Israel. Israel clung to them often in the belief that they were for their nation and no one else. But the promises were intended to work through Israel for the benefit of the rest of the world.
In this sense, Israel is very much like the older brother in the parable of the prodigal son. The elder brother was always there, he didn’t leave he was able to participate in all that the father had for him, but he chose to be angry and bitter. He did not choose to participate in the party as the prodigal son was brought home.
God’s intention was always to make a way for all people to come back to him. desires relationship with all people. He made it possible for all people to come to him through his son, Jesus the Messiah. Yet there are still many who do not believe. So the challenge for those who believed in Paul’s day is a similar one for us today.
- How do we show and give the message of Jesus to a world that does not believe? What are the things we can do to show a message of hope, a message of love and peace in a very broken and hurting world?
- On board/paper write and draw ways we can show Jesus to an unbelieving world? How we live a different way of life is what is going to help those who do not believe Jesus. T.
Have Thine Own way Lord
1. Have Thine own way, Lord! Have Thine own way!Thou art the Potter, I am the clay.
Mold me and make me after Thy will,
While I am waiting, yielded and still.
2. Have Thine own way, Lord! Have Thine own way!
Search me and try me, Master, today!
Whiter than snow, Lord, wash me just now,
As in Thy presence humbly I bow.
3. Have Thine own way, Lord! Have Thine own way!
Wounded and weary, help me, I pray!
Power, all power, surely is Thine!
Touch me and heal me, Savior divine.
4. Have Thine own way, Lord! Have Thine own way!
Hold o’er my being absolute sway!
Fill with Thy Spirit till all shall see
Christ only, always, living in me.
---
Romans 11:1 “In that case, I say, isn’t it that God has repudiated his people?” Heaven forbid! For I myself am a son of Isra’el, from the seed of Avraham,[Romans 11:1 2 Chronicles 20:7, Psalm 105:6] of the tribe of Binyamin. 2 God has not repudiated his people,[Romans 11:2 1 Samuel 12:22, Psalm 94:14] whom he chose in advance. Or don’t you know what the Tanakh says about Eliyahu? He pleads with God against Isra’el, 3 “Adonai, they have killed your prophets and torn down your altars, and I’m the only one left, and now they want to kill me too!”[Romans 11:3 1 Kings 19:10, 14] 4 But what is God’s answer to him? “I have kept for myself seven thousand men who have not knelt down to Ba‘al.”[Romans 11:4 1 Kings 19:18] 5 It’s the same way in the present age: there is a remnant, chosen by grace. 6 (Now if it is by grace, it is accordingly not based on legalistic works; if it were otherwise, grace would no longer be grace.) 7 What follows is that Isra’el has not attained the goal for which she is striving. The ones chosen have obtained it, but the rest have been made stone like, 8 just as the Tanakh says,
“God has given them a spirit of dullness —
eyes that do not see
and ears that do not hear,
right down to the present day.”[Romans 11:8 Deuteronomy 29:3(4), Isaiah 29:10]
9 And David says,
“Let their dining table become for them
a snare and a trap, a pitfall and a punishment.
10 Let their eyes be darkened, so that they can’t see,
with their backs bent continually.”[Romans 11:10 Psalm 69:23–24(22–23)]
11 “In that case, I say, isn’t it that they have stumbled with the result that they have permanently fallen away?” Heaven forbid! Quite the contrary, it is by means of their stumbling that the deliverance has come to the Gentiles, in order to provoke them to jealousy.[Romans 11:11 Deuteronomy 32:21] 12 Moreover, if their stumbling is bringing riches to the world — that is, if Isra’el’s being placed temporarily in a condition less favored than that of the Gentiles is bringing riches to the latter — how much greater riches will Isra’el in its fullness bring them!
13 However, to those of you who are Gentiles I say this: since I myself am an emissary sent to the Gentiles, I make known the importance of my work 14 in the hope that somehow I may provoke some of my own people to jealousy and save some of them! 15 For if their casting Yeshua aside means reconciliation for the world, what will their accepting him mean? It will be life from the dead!
16 Now if the hallah offered as first fruits is holy, so is the whole loaf. And if the root is holy, so are the branches. 17 But if some of the branches were broken off, and you — a wild olive — were grafted in among them and have become equal sharers in the rich root of the olive tree, 18 then don’t boast as if you were better than the branches! However, if you do boast, remember that you are not supporting the root, the root is supporting you. 19 So you will say, “Branches were broken off so that I might be grafted in.” 20 True, but so what? They were broken off because of their lack of trust. However, you keep your place only because of your trust. So don’t be arrogant; on the contrary, be terrified! 21 For if God did not spare the natural branches, he certainly won’t spare you! 22 So take a good look at God’s kindness and his severity: on the one hand, severity toward those who fell off; but, on the other hand, God’s kindness toward you — provided you maintain yourself in that kindness! Otherwise, you too will be cut off! 23 Moreover, the others, if they do not persist in their lack of trust, will be grafted in; because God is able to graft them back in. 24 For if you were cut out of 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!
25 For, brothers, I want you to understand this truth which God formerly concealed but has now revealed, so that you won’t imagine you know more than you actually do. It is that stoniness, to a degree, has come upon Isra’el, until the Gentile world enters in its fullness; 26 and that it is in this way that all Isra’el will be saved. As the Tanakh says,
“Out of Tziyon will come the Redeemer;
he will turn away ungodliness from Ya‘akov
27 and this will be my covenant with them, . . .
when I take away their sins.”[Romans 11:27 Isaiah 59:20–21, 27:9]
28 With respect to the Good News they are hated for your sake. But with respect to being chosen they are loved for the Patriarchs’ sake, 29 for God’s free gifts and his calling are irrevocable. 30 Just as you yourselves were disobedient to God before but have received mercy now because of Isra’el’s disobedience; 31 so also Isra’el has been disobedient now, so that by your showing them the same mercy that God has shown you, they too may now receive God’s mercy. 32 For God has shut up all mankind together in disobedience, in order that he might show mercy to all.
33 O the depth of the riches
and the wisdom and knowledge of God!
How inscrutable are his judgments!
How unsearchable are his ways!
34 For, ‘Who has known the mind of the Lord?
Who has been his counselor?’[Romans 11:34 Isaiah 40:13]
35 Or, ‘Who has given him anything
and made him pay it back?’[Romans 11:35 Job 41:3(11)]
36 For from him and through him
and to him are all things.
To him be the glory forever! Amen.
---
John Wesley’s Explanatory Notes
Romans 11:1-36
Verse 1
[1] I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
Hath God rejected his whole people — All Israel? In no wise. Now there is "a remnant" who believe, Romans 11:5; and hereafter "all Israel will be saved," Romans 11:26.
Verse 2
[2] God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias how he maketh intercession to God against Israel, saying,
God hath not rejected that part of his people whom he foreknew - Speaking after the manner of men. For, in fact, knowing and foreknowing are the same thing with God, who knows or sees all things at once, from everlasting to everlasting.
Know ye not — That in a parallel case, amidst a general apostasy, when Elijah thought the whole nation was fallen into idolatry, God "knew" there was "a remnant" of true worshippers.
Verse 3
[3] Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
1 Kings 19:10.
Verse 4
[4] But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
To Baal — Nor to the golden calves.
Verse 5
[5] Even so then at this present time also there is a remnant according to the election of grace.
According to the election of grace — According to that gracious purpose of God, "He that believeth shall be saved."
Verse 6
[6] And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
And if by grace, then it is no more of works — Whether ceremonial or moral.
Else grace is no longer grace — The very nature of grace is lost.
And if it be of works, then it is no more grace: else work is no longer work — But the very nature of it is destroyed. There is something so absolutely inconsistent between the being justified by grace, and the being justified by works, that, if you suppose either, you of necessity exclude the other. For what is given to works is the payment of a debt; whereas grace implies an unmerited favour. So that the same benefit cannot, in the very nature of things, be derived from both.
Verse 7
[7] What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
What then — What is the conclusion from the whole? It is this: that Israel in general hath not obtained justification; but those of them only who believe.
And the rest were blinded — By their own wilful prejudice.
Verse 8
[8] (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.
God hath at length withdrawn his Spirit, and so given them up to a spirit of slumber; which is fulfilled unto this day. Isaiah 29:10
Verse 9
[9] And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them:
And David saith — In that prophetic imprecation, which is applicable to them, as well as to Judas.
A recompence — Of their preceding wickedness. So sin is punished by sin; and thus the gospel, which should have fed and strengthened their souls, is become a means of destroying them. Psalms 69:22,23
Verse 11
[11] I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
Have they stumbled so as to fall — Totally and finally? No But by their fall - Or slip: it is a very soft word in the original.
Salvation is come to the gentiles — See an instance of this, Acts 13:46.
To provoke them — The Jews themselves, to jealousy.
Verse 12
[12] Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
The first part of this verse is treated of, Romans 11:13, etc.; the latter, How much more their fulness, (that is, their full conversion,) Romans 11:23, etc. So many prophecies refer to this grand event, that it is surprising any Christian can doubt of it. And these are greatly confirmed by the wonderful preservation of the Jews as a distinct people to this day. When it is accomplished, it will be so strong a demonstration, both of the Old and New Testament revelation, as will doubtless convince many thousand Deists, in countries nominally Christian; of whom there will, of course, be increasing multitudes among merely nominal Christians. And this will be a means of swiftly propagating the gospel among Mahometans and Pagans; who would probably have received it long ago, had they conversed only with real Christians.
Verse 13
[13] For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
I magnify my office — Far from being ashamed of ministering to the gentiles, I glory therein; the rather, as it may be a means of provoking my brethren to jealousy.
Verse 14
[14] If by any means I may provoke to emulation them which are my flesh, and might save some of them.
My flesh — My kinsmen.
Verse 15
[15] For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
Life from the dead — Overflowing life to the world, which was dead.
Verse 16
[16] For if the first fruit be holy, the lump is also holy: and if the root be holy, so are the branches.
And this will surely come to pass.
For if the first fruits be holy, so is the lump — The consecration of them was esteemed the consecration of all and so the conversion of a few Jews is an earnest of the conversion of all the rest.
And if the root be holy — The patriarchs from whom they spring, surely God will at length make their descendants also holy.
Verse 17
[17] And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;
Thou — O gentile.
Being a wild olive tree — Had the graft been nobler than the stock, yet its dependance on it for life and nourishment would leave it no room to boast against it. How much less, when, contrary to what is practised among men, the wild olive tree is engrafted on the good!
Verse 18
[18] Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
Boast not against the branches — Do not they do this who despise the Jews? or deny their future conversion?
Verse 20
[20] Well; because of unbelief they were broken off, and thou standest by faith. Be not high minded, but fear:
They were broken off for unbelief, and thou standest by faith — Both conditionally, not absolutely: if absolutely, there might have been room to boast.
By faith — The free gift of God, which therefore ought to humble thee.
Verse 21
[21] For if God spared not the natural branches, take heed lest he also spare not thee.
Be not high minded, but fear — We may observe, this fear is not opposed to trust, but to pride and security.
Verse 22
[22] Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
Else shalt thou — Also, who now "standest by faith," be both totally and finally cut off.
Verse 24
[24] For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
Contrary to nature — For according to nature, we graft the fruitful branch into the wild stock; but here the wild branch is grafted into the fruitful stock.
Verse 25
[25] For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
St. Paul calls any truth known but to a few, a mystery. Such had been the calling of the gentiles: such was now the conversion of the Jews.
Lest ye should be wise in your own conceits — Puffed up with your present advantages; dreaming that ye are the only church; or that the church of Rome cannot fail.
Hardness in part is happened to Israel, till — Israel therefore is neither totally nor finally rejected.
The fullness of the gentiles be come in — Till there be a vast harvest amongst the heathens.
Verse 26
[26] And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
And so all Israel shall be saved — Being convinced by the coming of the gentiles. But there will be a still larger harvest among the gentiles, when all Israel is come in.
The deliverer shall come — Yea, the deliverer is come; but not the full fruit of his coming. Isaiah 59:20
Verse 28
[28] As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
They are now enemies — To the gospel, to God, and to themselves, which God permits.
For your sake: but as for the election — That part of them who believe, they are beloved.
Verse 29
[29] For the gifts and calling of God are without repentance.
For the gifts and the calling of God are without repentance — God does not repent of his gifts to the Jews, or his calling of the gentiles.
Verse 32
[32] For God hath concluded them all in unbelief, that he might have mercy upon all.
For God hath shut up all together in disobedience — Suffering each in their turn to revolt from him. First, God suffered the gentiles in the early age to revolt, and took the family of Abraham as a peculiar seed to himself. Afterwards he permitted them to fall through unbelief, and took in the believing gentiles. And he did even this to provoke the Jews to jealousy, and so bring them also in the end to faith. This was truly a mystery in the divine conduct, which the apostle adores with such holy astonishment.
Verse 33
[33] O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
O the depth of the riches, and wisdom, and knowledge of God — In the ninth chapter, St. Paul had sailed but in a narrow sea: now he is in the ocean. The depth of the riches is described, Romans 11:35; the depth of wisdom, Romans 11:34; the depth of knowledge, in the latter part of this verse. Wisdom directs all things to the best end; knowledge sees that end.
How unsearchable are his judgments — With regard to unbelievers.
His ways — With regard to believers. His ways are more upon a level; His judgments "a great deep." But even his ways we cannot trace.
Verse 34
[34] For who hath known the mind of the Lord? or who hath been his counsellor?
Who hath known the mind of the Lord — Before or any farther than he has revealed it. Isaiah 40:13.
Verse 35
[35] Or who hath first given to him, and it shall be recompensed unto him again?
Given to him — Either wisdom or power?
Verse 36
[36] For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
Of him — As the Creator.
Through him — As the Preserver.
To him — As the ultimate end, are all things. To him be the glory of his riches, wisdom, knowledge.
Amen — A concluding word, in which the affection of the apostle, when it is come to the height, shuts up all.
---Romans 12:1 I exhort you, therefore, brothers, in view of God’s mercies, to offer yourselves as a sacrifice, living and set apart for God. This will please him; it is the logical “Temple worship” for you. 2 In other words, do not let yourselves be conformed to the standards of the ‘olam hazeh. Instead, keep letting yourselves be transformed by the renewing of your minds; so that you will know what God wants and will agree that what he wants is good, satisfying and able to succeed. 3 For I am telling every single one of you, through the grace that has been given to me, not to have exaggerated ideas about your own importance. Instead, develop a sober estimate of yourself based on the standard which God has given to each of you, namely, trust. 4 For just as there are many parts that compose one body, but the parts don’t all have the same function; 5 so there are many of us, and in union with the Messiah we comprise one body, with each of us belonging to the others. 6 But we have gifts that differ and which are meant to be used according to the grace that has been given to us. If your gift is prophecy, use it to the extent of your trust; 7 if it is serving, use it to serve; if you are a teacher, use your gift in teaching; 8 if you are a counselor, use your gift to comfort and exhort; if you are someone who gives, do it simply and generously; if you are in a position of leadership, lead with diligence and zeal; if you are one who does acts of mercy, do them cheerfully.
9 Don’t let love be a mere outward show. Recoil from what is evil, and cling to what is good. 10 Love each other devotedly and with brotherly love; and set examples for each other in showing respect. 11 Don’t be lazy when hard work is needed, but serve the Lord with spiritual fervor. 12 Rejoice in your hope, be patient in your troubles, and continue steadfastly in prayer. 13 Share what you have with God’s people, and practice hospitality.
14 Bless those who persecute you — bless them, don’t curse them! 15 Rejoice with those who rejoice, and weep with those who weep. 16 Be sensitive to each other’s needs — don’t think yourselves better than others, but make humble people your friends. Don’t be conceited. 17 Repay no one evil for evil, but try to do what everyone regards as good. 18 If possible, and to the extent that it depends on you, live in peace with all people. 19 Never seek revenge, my friends; instead, leave that to God’s anger; for in the Tanakh it is written,
“Adonai says, ‘Vengeance is my responsibility; I will repay.’”[Romans 12:19 Deuteronomy 32:41]
20 On the contrary,
“If your enemy is hungry, feed him;
if he is thirsty, give him something to drink.
For by doing this, you will heap
fiery coals [of shame] on his head.”[Romans 12:20 Proverbs 25:21–22]
21 Do not be conquered by evil, but conquer evil with good.
---
John Wesley’s Explanatory Notes
Romans 12:1-21
Verse 1
[1] I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
I exhort you — St. Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general use from the whole is contained in the first and second verses. The particular uses follow, from the third verse to the end of the Epistle.
By the tender mercies of God — The whole sentiment is derived from Rom. i.-v. The expression itself is particularly opposed to "the wrath of God," Romans 1:18. It has a reference here to the entire gospel, to the whole economy of grace or mercy, delivering us from "the wrath of God," and exciting us to all duty.
To present — So Romans 6:13; 16:19; now actually to exhibit before God.
Your bodies — That is, yourselves; a part is put for the whole; the rather, as in the ancient sacrifices of beasts, the body was the whole. These also are particularly named in opposition to that vile abuse of their bodies mentioned, Romans 1:24. Several expressions follow, which have likewise a direct reference to other expressions in the same chapter.
A sacrifice — Dead to sin and living - By that life which is mentioned, Romans 1:17; 6:4, etc.
Holy — Such as the holy law requires, Romans 7:12.
Acceptable — Romans 8:8.
Which is your reasonable service — The worship of the heathens was utterly unreasonable, Romans 1:18, etc.; so was the glorying of the Jews, Romans 2:3, etc. But a Christian acts in all things by the highest reason, from the mercy of God inferring his own duty.
Verse 2
[2] And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
And be not conformed — Neither in judgment, spirit, nor behaviour.
To this world — Which, neglecting the will of God, entirely follows its own.
That ye may prove — Know by sure trial; which is easily done by him who has thus presented himself to God.
What is that good, and acceptable, and perfect will of God — The will of God is here to be understood of all the preceptive part of Christianity, which is in itself so excellently good, so acceptable to God, and so perfective of our natures.
Verse 3
[3] For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
And I say — He now proceeds to show what that will of God is.
Through the grace which is given to me — He modestly adds this, lest he should seem to forget his own direction.
To every one that is among you — Believers at Rome. Happy, had they always remembered this! The measure of faith - Treated of in the first and following chapters, from which all other gifts and graces flow.
Verse 5
[5] So we, being many, are one body in Christ, and every one members one of another.
So we — All believers.
Are one body — Closely connected together in Christ, and consequently ought to be helpful to each other.
Verse 6
[6] Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;
Having then gifts differing according to the grace which is given us — Gifts are various: grace is one.
Whether it be prophecy — This, considered as an extraordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding scripture.
Let us prophesy according to the analogy of faith — St. Peter expresses it, "as the oracles of God;" according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching original sin, justification by faith, and present, inward salvation. There is a wonderful analogy between all these; and a close and intimate connexion between the chief heads of that faith "which was once delivered to the saints." Every article therefore concerning which there is any question should be determined by this rule; every doubtful scripture interpreted according to the grand truths which run through the whole.
Verse 7
[7] Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
Ministering — As deacons.
He that teacheth — Catechumens; for whom particular instructers were appointed.
He that exhorteth — Whose peculiar business it was to urge Christians to duty, and to comfort them in trials.
Verse 8
[8] Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
He that presideth — That hath the care of a flock.
He that showeth mercy — In any instance.
With cheerfulness — Rejoicing that he hath such an opportunity.
Verse 9
[9] Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
Having spoken of faith and its fruit, Romans 12:3, etc., he comes now to love. The ninth, tenth, and eleventh verses refer to chapter the seventh; the twelfth verse to chapter the eighth; the thirteenth verse, of communicating to the saints, whether Jews or gentiles, to chapter the ninth, etc. Part of the sixteenth verse is repeated from Romans 11:25.
Abhor that which is evil; cleave to that which is good — Both inwardly and outwardly, whatever ill-will or danger may follow.
Verse 10
[10] Be kindly affectioned one to another with brotherly love; in honour preferring one another;
In honour preferring one another — Which you will do, if you habitually consider what is good in others, and what is evil in yourselves.
Verse 11
[11] Not slothful in business; fervent in spirit; serving the Lord;
Whatsoever ye do, do it with your might. In every business diligently and fervently serving the Lord - Doing all to God, not to man.
Verse 12
[12] Rejoicing in hope; patient in tribulation; continuing instant in prayer;
Rejoicing in hope — Of perfect holiness and everlasting happiness. Hitherto of faith and love; now of hope also, see the fifth and eighth chapters; afterwards of duties toward others; saints, Romans 12:13 persecutors, Romans 12:14 friends, strangers, enemies, Romans 12:15, etc.
Verse 13
[13] Distributing to the necessity of saints; given to hospitality.
Communicate to the necessities of the saints — Relieve all Christians that are in want. It is remarkable, that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead.
Pursue hospitality — Not only embracing those that offer, but seeking opportunities to exercise it.
Verse 14
[14] Bless them which persecute you: bless, and curse not.
Curse not — No, not in your heart.
Verse 15
[15] Rejoice with them that do rejoice, and weep with them that weep.
Rejoice — The direct opposite to weeping is laughter; but this does not so well suit a Christian.
Verse 16
[16] Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
Mind not high things — Desire not riches, honour, or the company of the great.
Verse 17
[17] Recompense to no man evil for evil. Provide things honest in the sight of all men.
Provide — Think beforehand; contrive to give as little offence as may be to any.
Verse 19
[19] Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
Dearly beloved — So he softens the rugged spirit. Revenge not yourselves, but leave that to God. Perhaps it might more properly be rendered, leave room for wrath; that is, the wrath of God, to whom vengeance properly belongs. Deuteronomy 32:35
Verse 20
[20] Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
Feed him — With your own hand: if it be needful, even put bread into his mouth.
Heap coals of fire upon his head — That part which is most sensible. "So artists melt the sullen ore of lead, By heaping coals of fire upon its head; In the kind warmth the metal learns to glow, And pure from dross the silver runs below." Proverbs 25:21, etc.
Verse 21
[21] Be not overcome of evil, but overcome evil with good.
And if you see no present fruit, yet persevere.
Be not overcome with evil — As all are who avenge themselves. But overcome evil with good. Conquer your enemies by kindness and patience.
9 Don’t let love be a mere outward show. Recoil from what is evil, and cling to what is good. 10 Love each other devotedly and with brotherly love; and set examples for each other in showing respect. 11 Don’t be lazy when hard work is needed, but serve the Lord with spiritual fervor. 12 Rejoice in your hope, be patient in your troubles, and continue steadfastly in prayer. 13 Share what you have with God’s people, and practice hospitality.
14 Bless those who persecute you — bless them, don’t curse them! 15 Rejoice with those who rejoice, and weep with those who weep. 16 Be sensitive to each other’s needs — don’t think yourselves better than others, but make humble people your friends. Don’t be conceited. 17 Repay no one evil for evil, but try to do what everyone regards as good. 18 If possible, and to the extent that it depends on you, live in peace with all people. 19 Never seek revenge, my friends; instead, leave that to God’s anger; for in the Tanakh it is written,
“Adonai says, ‘Vengeance is my responsibility; I will repay.’”[Romans 12:19 Deuteronomy 32:41]
20 On the contrary,
“If your enemy is hungry, feed him;
if he is thirsty, give him something to drink.
For by doing this, you will heap
fiery coals [of shame] on his head.”[Romans 12:20 Proverbs 25:21–22]
21 Do not be conquered by evil, but conquer evil with good.
---
John Wesley’s Explanatory Notes
Romans 12:1-21
Verse 1
[1] I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
I exhort you — St. Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general use from the whole is contained in the first and second verses. The particular uses follow, from the third verse to the end of the Epistle.
By the tender mercies of God — The whole sentiment is derived from Rom. i.-v. The expression itself is particularly opposed to "the wrath of God," Romans 1:18. It has a reference here to the entire gospel, to the whole economy of grace or mercy, delivering us from "the wrath of God," and exciting us to all duty.
To present — So Romans 6:13; 16:19; now actually to exhibit before God.
Your bodies — That is, yourselves; a part is put for the whole; the rather, as in the ancient sacrifices of beasts, the body was the whole. These also are particularly named in opposition to that vile abuse of their bodies mentioned, Romans 1:24. Several expressions follow, which have likewise a direct reference to other expressions in the same chapter.
A sacrifice — Dead to sin and living - By that life which is mentioned, Romans 1:17; 6:4, etc.
Holy — Such as the holy law requires, Romans 7:12.
Acceptable — Romans 8:8.
Which is your reasonable service — The worship of the heathens was utterly unreasonable, Romans 1:18, etc.; so was the glorying of the Jews, Romans 2:3, etc. But a Christian acts in all things by the highest reason, from the mercy of God inferring his own duty.
Verse 2
[2] And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
And be not conformed — Neither in judgment, spirit, nor behaviour.
To this world — Which, neglecting the will of God, entirely follows its own.
That ye may prove — Know by sure trial; which is easily done by him who has thus presented himself to God.
What is that good, and acceptable, and perfect will of God — The will of God is here to be understood of all the preceptive part of Christianity, which is in itself so excellently good, so acceptable to God, and so perfective of our natures.
Verse 3
[3] For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
And I say — He now proceeds to show what that will of God is.
Through the grace which is given to me — He modestly adds this, lest he should seem to forget his own direction.
To every one that is among you — Believers at Rome. Happy, had they always remembered this! The measure of faith - Treated of in the first and following chapters, from which all other gifts and graces flow.
Verse 5
[5] So we, being many, are one body in Christ, and every one members one of another.
So we — All believers.
Are one body — Closely connected together in Christ, and consequently ought to be helpful to each other.
Verse 6
[6] Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;
Having then gifts differing according to the grace which is given us — Gifts are various: grace is one.
Whether it be prophecy — This, considered as an extraordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding scripture.
Let us prophesy according to the analogy of faith — St. Peter expresses it, "as the oracles of God;" according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching original sin, justification by faith, and present, inward salvation. There is a wonderful analogy between all these; and a close and intimate connexion between the chief heads of that faith "which was once delivered to the saints." Every article therefore concerning which there is any question should be determined by this rule; every doubtful scripture interpreted according to the grand truths which run through the whole.
Verse 7
[7] Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
Ministering — As deacons.
He that teacheth — Catechumens; for whom particular instructers were appointed.
He that exhorteth — Whose peculiar business it was to urge Christians to duty, and to comfort them in trials.
Verse 8
[8] Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
He that presideth — That hath the care of a flock.
He that showeth mercy — In any instance.
With cheerfulness — Rejoicing that he hath such an opportunity.
Verse 9
[9] Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
Having spoken of faith and its fruit, Romans 12:3, etc., he comes now to love. The ninth, tenth, and eleventh verses refer to chapter the seventh; the twelfth verse to chapter the eighth; the thirteenth verse, of communicating to the saints, whether Jews or gentiles, to chapter the ninth, etc. Part of the sixteenth verse is repeated from Romans 11:25.
Abhor that which is evil; cleave to that which is good — Both inwardly and outwardly, whatever ill-will or danger may follow.
Verse 10
[10] Be kindly affectioned one to another with brotherly love; in honour preferring one another;
In honour preferring one another — Which you will do, if you habitually consider what is good in others, and what is evil in yourselves.
Verse 11
[11] Not slothful in business; fervent in spirit; serving the Lord;
Whatsoever ye do, do it with your might. In every business diligently and fervently serving the Lord - Doing all to God, not to man.
Verse 12
[12] Rejoicing in hope; patient in tribulation; continuing instant in prayer;
Rejoicing in hope — Of perfect holiness and everlasting happiness. Hitherto of faith and love; now of hope also, see the fifth and eighth chapters; afterwards of duties toward others; saints, Romans 12:13 persecutors, Romans 12:14 friends, strangers, enemies, Romans 12:15, etc.
Verse 13
[13] Distributing to the necessity of saints; given to hospitality.
Communicate to the necessities of the saints — Relieve all Christians that are in want. It is remarkable, that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead.
Pursue hospitality — Not only embracing those that offer, but seeking opportunities to exercise it.
Verse 14
[14] Bless them which persecute you: bless, and curse not.
Curse not — No, not in your heart.
Verse 15
[15] Rejoice with them that do rejoice, and weep with them that weep.
Rejoice — The direct opposite to weeping is laughter; but this does not so well suit a Christian.
Verse 16
[16] Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
Mind not high things — Desire not riches, honour, or the company of the great.
Verse 17
[17] Recompense to no man evil for evil. Provide things honest in the sight of all men.
Provide — Think beforehand; contrive to give as little offence as may be to any.
Verse 19
[19] Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
Dearly beloved — So he softens the rugged spirit. Revenge not yourselves, but leave that to God. Perhaps it might more properly be rendered, leave room for wrath; that is, the wrath of God, to whom vengeance properly belongs. Deuteronomy 32:35
Verse 20
[20] Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
Feed him — With your own hand: if it be needful, even put bread into his mouth.
Heap coals of fire upon his head — That part which is most sensible. "So artists melt the sullen ore of lead, By heaping coals of fire upon its head; In the kind warmth the metal learns to glow, And pure from dross the silver runs below." Proverbs 25:21, etc.
Verse 21
[21] Be not overcome of evil, but overcome evil with good.
And if you see no present fruit, yet persevere.
Be not overcome with evil — As all are who avenge themselves. But overcome evil with good. Conquer your enemies by kindness and patience.
---
Romans 13:1 Everyone is to obey the governing authorities. For there is no authority that is not from God, and the existing authorities have been placed where they are by God. 2 Therefore, whoever resists the authorities is resisting what God has instituted; and those who resist will bring judgment on themselves. 3 For rulers are no terror to good conduct, but to bad. Would you like to be unafraid of the person in authority? Then simply do what is good, and you will win his approval; 4 for he is God’s servant, there for your benefit. But if you do what is wrong, be afraid! Because it is not for nothing that he holds the power of the sword; for he is God’s servant, there as an avenger to punish wrongdoers. 5 Another reason to obey, besides fear of punishment, is for the sake of conscience. 6 This is also why you pay taxes; for the authorities are God’s public officials, constantly attending to these duties. 7 Pay everyone what he is owed: if you owe the tax-collector, pay your taxes; if you owe the revenue-collector, pay revenue; if you owe someone respect, pay him respect; if you owe someone honor, pay him honor. 8 Don’t owe anyone anything — except to love one another; for whoever loves his fellow human being has fulfilled Torah. 9 For the commandments, “Don’t commit adultery,” “Don’t murder,” “Don’t steal,” “Don’t covet,”[Romans 13:9 Exodus 20:13–14(17), Deuteronomy 5:17–18(21)]and any others are summed up in this one rule: “Love your neighbor as yourself.”[Romans 13:9 Leviticus 19:18] 10 Love does not do harm to a neighbor; therefore love is the fullness of Torah.
11 Besides all this, you know at what point of history we stand; so it is high time for you to rouse yourselves from sleep; for the final deliverance is nearer than when we first came to trust. 12 The night is almost over, the day is almost here. So let us put aside the deeds of darkness and arm ourselves with the weapons of light. 13 Let us live properly, as people do in the daytime — not partying and getting drunk, not engaging in sexual immorality and other excesses, not quarrelling and being jealous. 14 Instead, clothe yourselves with the Lord Yeshua the Messiah; and don’t waste your time thinking about how to provide for the sinful desires of your old nature.
---
John Wesley’s Explanatory Notes
Romans 13:1-14
Verse 1
[1] Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.
St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion.
Let every soul be subject to the supreme powers — An admonition peculiarly needful for the Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both. They are all from God, who constituted all in general, and permits each in particular by his providence.
The powers that be are appointed by God — It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God's deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience.
Verse 2
[2] Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
Whosoever resisteth the power — In any other manner than the laws of the community direct.
Shall receive condemnation — Not only from the magistrate, but from God also.
Verse 3
[3] For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
For rulers are — In the general, notwithstanding some particular exceptions.
A terror to evil works — Only.
Wouldest thou then not be afraid — There is one fear which precedes evil actions, and deters from them: this should always remain. There is another fear which follows evil actions: they who do well are free from this.
Verse 4
[4] For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
The sword — The instrument of capital punishment, which God authorizes him to inflict.
Verse 5
[5] Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
Not only for fear of wrath — That is, punishment from man.
But for conscience' sake — Out of obedience to God.
Verse 6
[6] For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
For this cause — Because they are the ministers (officers) of God for the public good.
This very thing — The public good.
Verse 7
[7] Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
To all — Magistrates.
Tribute — Taxes on your persons or estates.
Custom — For goods exported or imported.
Fear — Obedience.
Honour — Reverence. All these are due to the supreme power.
Verse 8
[8] Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
From our duty to magistrates he passes on to general duties.
To love one another — An eternal debt, which can never be sufficiently discharged; but yet if this be rightly performed, it discharges all the rest.
For he that loveth another — As he ought.
Hath fulfilled the whole law — Toward his neighbour.
Verse 9
[9] For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
If there be any other — More particular.
Commandment — Toward our neighbour; as there are many in the law.
It is summed up in this — So that if you was not thinking of it, yet if your heart was full of love, you would fulfil it.
Verse 10
[10] Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
Therefore love is the fulfilling of the law — For the same love which restrains from all evil, incites us to all good.
Verse 11
[11] And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
And do this — Fulfil the law of love in all the instances above mentioned.
Knowing the season — Full of grace, but hasting away.
That it is high time to awake out of sleep — How beautifully is the metaphor carried on! This life, a night; the resurrection, the day; the gospel shining on the heart, the dawn of this day; we are to awake out of sleep; to rise up and throw away our night-clothes, fit only for darkness, and put on new; and, being soldiers, we are to arm, and prepare for fight, who are encompassed with so many enemies. The day dawns when we receive faith, and then sleep gives place. Then it is time to rise, to arm, to walk, to work, lest sleep steal upon us again. Final salvation, glory, is nearer to us now, than when we first believed - It is continually advancing, flying forward upon the swiftest wings of time. And that which remains between the present hour and eternity is comparatively but a moment.
Verse 13
[13] Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
Banqueting — Luxurious, elegant feasts.
Verse 14
[14] But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
But put ye on the Lord Jesus Christ — Herein is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union with him, and being clothed with all the graces which were in him. The apostle does not say, Put on purity and sobriety, peacefulness and benevolence; but he says all this and a thousand times more at once, in saying, Put on Christ. And make not provision - To raise foolish desires, or, when they are raised already, to satisfy them.
11 Besides all this, you know at what point of history we stand; so it is high time for you to rouse yourselves from sleep; for the final deliverance is nearer than when we first came to trust. 12 The night is almost over, the day is almost here. So let us put aside the deeds of darkness and arm ourselves with the weapons of light. 13 Let us live properly, as people do in the daytime — not partying and getting drunk, not engaging in sexual immorality and other excesses, not quarrelling and being jealous. 14 Instead, clothe yourselves with the Lord Yeshua the Messiah; and don’t waste your time thinking about how to provide for the sinful desires of your old nature.
---
John Wesley’s Explanatory Notes
Romans 13:1-14
Verse 1
[1] Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.
St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion.
Let every soul be subject to the supreme powers — An admonition peculiarly needful for the Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both. They are all from God, who constituted all in general, and permits each in particular by his providence.
The powers that be are appointed by God — It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God's deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience.
Verse 2
[2] Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
Whosoever resisteth the power — In any other manner than the laws of the community direct.
Shall receive condemnation — Not only from the magistrate, but from God also.
Verse 3
[3] For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
For rulers are — In the general, notwithstanding some particular exceptions.
A terror to evil works — Only.
Wouldest thou then not be afraid — There is one fear which precedes evil actions, and deters from them: this should always remain. There is another fear which follows evil actions: they who do well are free from this.
Verse 4
[4] For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
The sword — The instrument of capital punishment, which God authorizes him to inflict.
Verse 5
[5] Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
Not only for fear of wrath — That is, punishment from man.
But for conscience' sake — Out of obedience to God.
Verse 6
[6] For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
For this cause — Because they are the ministers (officers) of God for the public good.
This very thing — The public good.
Verse 7
[7] Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
To all — Magistrates.
Tribute — Taxes on your persons or estates.
Custom — For goods exported or imported.
Fear — Obedience.
Honour — Reverence. All these are due to the supreme power.
Verse 8
[8] Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
From our duty to magistrates he passes on to general duties.
To love one another — An eternal debt, which can never be sufficiently discharged; but yet if this be rightly performed, it discharges all the rest.
For he that loveth another — As he ought.
Hath fulfilled the whole law — Toward his neighbour.
Verse 9
[9] For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
If there be any other — More particular.
Commandment — Toward our neighbour; as there are many in the law.
It is summed up in this — So that if you was not thinking of it, yet if your heart was full of love, you would fulfil it.
Verse 10
[10] Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
Therefore love is the fulfilling of the law — For the same love which restrains from all evil, incites us to all good.
Verse 11
[11] And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
And do this — Fulfil the law of love in all the instances above mentioned.
Knowing the season — Full of grace, but hasting away.
That it is high time to awake out of sleep — How beautifully is the metaphor carried on! This life, a night; the resurrection, the day; the gospel shining on the heart, the dawn of this day; we are to awake out of sleep; to rise up and throw away our night-clothes, fit only for darkness, and put on new; and, being soldiers, we are to arm, and prepare for fight, who are encompassed with so many enemies. The day dawns when we receive faith, and then sleep gives place. Then it is time to rise, to arm, to walk, to work, lest sleep steal upon us again. Final salvation, glory, is nearer to us now, than when we first believed - It is continually advancing, flying forward upon the swiftest wings of time. And that which remains between the present hour and eternity is comparatively but a moment.
Verse 13
[13] Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
Banqueting — Luxurious, elegant feasts.
Verse 14
[14] But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
But put ye on the Lord Jesus Christ — Herein is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union with him, and being clothed with all the graces which were in him. The apostle does not say, Put on purity and sobriety, peacefulness and benevolence; but he says all this and a thousand times more at once, in saying, Put on Christ. And make not provision - To raise foolish desires, or, when they are raised already, to satisfy them.
---
Romans 14:1 Now as for a person whose trust is weak, welcome him — but not to get into arguments over opinions. 2 One person has the trust that will allow him to eat anything, while another whose trust is weak eats only vegetables. 3 The one who eats anything must not look down on the one who abstains; and the abstainer must not pass judgment on the one who eats anything, because God has accepted him — 4 who are you to pass judgment on someone else’s servant? It is before his own master that he will stand or fall; and the fact is that he will stand, because the Lord is able to make him stand.
5 One person considers some days more holy than others, while someone else regards them as being all alike. What is important is for each to be fully convinced in his own mind. 6 He who observes a day as special does so to honor the Lord. Also he who eats anything, eats to honor the Lord, since he gives thanks to God; likewise the abstainer abstains to honor the Lord, and he too gives thanks to God. 7 For none of us lives only in relation to himself, and none of us dies only in relation to himself; 8 for if we live, we live in relation to the Lord; and if we die, we die in relation to the Lord. So whether we live or die, we belong to the Lord — 9 indeed, it was for this very reason that the Messiah died and came back to life, so that he might be Lord of both the dead and the living. 10 You then, why do you pass judgment on your brother? Or why do you look down on your brother? For all of us will stand before God’s judgment seat; 11 since it is written in the Tanakh,
“As I live, says Adonai, every knee will bend before me,
and every tongue will publicly acknowledge God.”[Romans 14:11 Isaiah 45:23]
5 One person considers some days more holy than others, while someone else regards them as being all alike. What is important is for each to be fully convinced in his own mind. 6 He who observes a day as special does so to honor the Lord. Also he who eats anything, eats to honor the Lord, since he gives thanks to God; likewise the abstainer abstains to honor the Lord, and he too gives thanks to God. 7 For none of us lives only in relation to himself, and none of us dies only in relation to himself; 8 for if we live, we live in relation to the Lord; and if we die, we die in relation to the Lord. So whether we live or die, we belong to the Lord — 9 indeed, it was for this very reason that the Messiah died and came back to life, so that he might be Lord of both the dead and the living. 10 You then, why do you pass judgment on your brother? Or why do you look down on your brother? For all of us will stand before God’s judgment seat; 11 since it is written in the Tanakh,
“As I live, says Adonai, every knee will bend before me,
and every tongue will publicly acknowledge God.”[Romans 14:11 Isaiah 45:23]
12 So then, every one of us will have to give an account of himself to God.
13 Therefore, let’s stop passing judgment on each other! Instead, make this one judgment — not to put a stumbling block or a snare in a brother’s way. 14 I know — that is, I have been persuaded by the Lord Yeshua the Messiah — that nothing is unclean in itself. But if a person considers something unclean, then for him it is unclean; 15 and if your brother is being upset by the food you eat, your life is no longer one of love. Do not, by your eating habits, destroy someone for whom the Messiah died! 16 Do not let what you know to be good, be spoken of as bad; 17 for the Kingdom of God is not eating and drinking, but righteousness, shalom and joy in the Ruach HaKodesh. 18 Anyone who serves the Messiah in this fashion both pleases God and wins the approval of other people.
19 So then, let us pursue the things that make for shalom and mutual upbuilding. 20 Don’t tear down God’s work for the sake of food. True enough, all things are clean; but it is wrong for anybody by his eating to cause someone to fall away. 21 What is good is not to eat meat or drink wine or do anything that causes your brother to stumble. 22 The belief you hold about such things, keep between yourself and God. Happy the person who is free of self-condemnation when he approves of something! 23 But the doubter comes under condemnation if he eats, because his action is not based on trust. And anything not based on trust is a sin.
---
John Wesley’s Explanatory Notes
Romans 14:1-23
Verse 1
[1] Him that is weak in the faith receive ye, but not to doubtful disputations.
Him that is weak — Through needless scruples.
Receive — With all love and courtesy into Christian fellowship.
But not to doubtful disputations — About questionable points.
Verse 2
[2] For one believeth that he may eat all things: another, who is weak, eateth herbs.
All things — All sorts of food, though forbidden by the law.
Verse 3
[3] Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
Despise him that eateth not — As over-scrupulous or superstitious.
Judge him that eateth — As profane, or taking undue liberties.
For God hath received him — Into the number of his children, notwithstanding this.
Verse 5
[5] One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
One day above another — As new moons, and other Jewish festivals.
Let every man be fully persuaded — That a thing is lawful, before he does it.
Verse 6
[6] He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
Regardeth it to the Lord — That is, out of a principle of conscience toward God.
To the Lord he doth not regard it — He also acts from a principle of conscience.
He that eateth not — Flesh.
Giveth God thanks — For his herbs.
Verse 7
[7] For none of us liveth to himself, and no man dieth to himself.
None of us — Christians, in the things we do.
Liveth to himself — Is at his own disposal; doeth his own will.
Verse 10
[10] But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
Or why dost thou despise thy brother — Hitherto the apostle as addressed the weak brother: now he speaks to the stronger.
Verse 11
[11] For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
As I live — An oath proper to him, because he only possesseth life infinite and independent. It is Christ who is here termed both Lord and God; as it is he to whom we live, and to whom we die.
Every tongue shall confess to God — Shall own him as their rightful Lord; which shall then only be accomplished in its full extent. The Lord grant we may find mercy in that day; and may it also be imparted to those who have differed from us! yea, to those who have censured and condemned us for things which we have done from a desire to please him, or refused to do from a fear of offending him. Isaiah 45:23
Verse 13
[13] Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way.
But judge this rather — Concerning ourselves.
Not to lay a stumbling block — By moving him to do as thou doest, though against his conscience.
Or a scandal — Moving him to hate or judge thee.
Verse 14
[14] I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
I am assured by the Lord Jesus — Perhaps by a particular revelation.
That there is nothing — Neither flesh nor herbs.
Unclean of itself — Unlawful under the gospel.
Verse 15
[15] But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
If thy brother is grieved — That is, wounded, led into sin.
Destroy not him for whom Christ died — So we see, he for whom Christ died may be destroyed.
With thy meat — Do not value thy meat more than Christ valued his life.
Verse 16
[16] Let not then your good be evil spoken of:
Let not then your good and lawful liberty be evil spoken of - By being offensive to others.
Verse 17
[17] For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
For the kingdom of God — That is, true religion, does not consist in external observances. But in righteousness - The image of God stamped on the heart; the love of God and man, accompanied with the peace that passeth all understanding, and joy in the Holy Ghost.
Verse 18
[18] For he that in these things serveth Christ is acceptable to God, and approved of men.
In these — Righteousness, peace, and joy.
Men — Wise and good men.
Verse 19
[19] Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
Peace and edification are closely joined. Practical divinity tends equally to peace and to edification. Controversial divinity less directly tends to edification, although sometimes, as they of old, we cannot build without it, Nehemiah 4:17.
Verse 20
[20] For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
The work of God — Which he builds in the soul by faith, and in the church by concord.
It is evil to that man who eateth with offence — So as to offend another thereby.
Verse 21
[21] It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
Thy brother stumbleth — By imitating thee against his conscience, contrary to righteousness.
Or is offended — At what thou doest to the loss of his peace.
Or made weak — Hesitating between imitation and abhorrence, to the loss of that joy in the Lord which was his strength.
Verse 22
[22] Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
Hast thou faith — That all things are pure? Have it to thyself before God - In circumstances like these, keep it to thyself, and do not offend others by it.
Happy is he that condemneth not himself — By an improper use of even innocent things! and happy he who is free from a doubting conscience! He that has this may allow the thing, yet condemn himself for it.
Verse 23
[23] And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
Because it is not of faith — He does not believe it lawful and, in all these cases, whatsoever is not of faith is sin - Whatever a man does without a full persuasion of its lawfulness, it is sin to him.
13 Therefore, let’s stop passing judgment on each other! Instead, make this one judgment — not to put a stumbling block or a snare in a brother’s way. 14 I know — that is, I have been persuaded by the Lord Yeshua the Messiah — that nothing is unclean in itself. But if a person considers something unclean, then for him it is unclean; 15 and if your brother is being upset by the food you eat, your life is no longer one of love. Do not, by your eating habits, destroy someone for whom the Messiah died! 16 Do not let what you know to be good, be spoken of as bad; 17 for the Kingdom of God is not eating and drinking, but righteousness, shalom and joy in the Ruach HaKodesh. 18 Anyone who serves the Messiah in this fashion both pleases God and wins the approval of other people.
19 So then, let us pursue the things that make for shalom and mutual upbuilding. 20 Don’t tear down God’s work for the sake of food. True enough, all things are clean; but it is wrong for anybody by his eating to cause someone to fall away. 21 What is good is not to eat meat or drink wine or do anything that causes your brother to stumble. 22 The belief you hold about such things, keep between yourself and God. Happy the person who is free of self-condemnation when he approves of something! 23 But the doubter comes under condemnation if he eats, because his action is not based on trust. And anything not based on trust is a sin.
---
John Wesley’s Explanatory Notes
Romans 14:1-23
Verse 1
[1] Him that is weak in the faith receive ye, but not to doubtful disputations.
Him that is weak — Through needless scruples.
Receive — With all love and courtesy into Christian fellowship.
But not to doubtful disputations — About questionable points.
Verse 2
[2] For one believeth that he may eat all things: another, who is weak, eateth herbs.
All things — All sorts of food, though forbidden by the law.
Verse 3
[3] Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
Despise him that eateth not — As over-scrupulous or superstitious.
Judge him that eateth — As profane, or taking undue liberties.
For God hath received him — Into the number of his children, notwithstanding this.
Verse 5
[5] One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
One day above another — As new moons, and other Jewish festivals.
Let every man be fully persuaded — That a thing is lawful, before he does it.
Verse 6
[6] He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
Regardeth it to the Lord — That is, out of a principle of conscience toward God.
To the Lord he doth not regard it — He also acts from a principle of conscience.
He that eateth not — Flesh.
Giveth God thanks — For his herbs.
Verse 7
[7] For none of us liveth to himself, and no man dieth to himself.
None of us — Christians, in the things we do.
Liveth to himself — Is at his own disposal; doeth his own will.
Verse 10
[10] But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
Or why dost thou despise thy brother — Hitherto the apostle as addressed the weak brother: now he speaks to the stronger.
Verse 11
[11] For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
As I live — An oath proper to him, because he only possesseth life infinite and independent. It is Christ who is here termed both Lord and God; as it is he to whom we live, and to whom we die.
Every tongue shall confess to God — Shall own him as their rightful Lord; which shall then only be accomplished in its full extent. The Lord grant we may find mercy in that day; and may it also be imparted to those who have differed from us! yea, to those who have censured and condemned us for things which we have done from a desire to please him, or refused to do from a fear of offending him. Isaiah 45:23
Verse 13
[13] Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way.
But judge this rather — Concerning ourselves.
Not to lay a stumbling block — By moving him to do as thou doest, though against his conscience.
Or a scandal — Moving him to hate or judge thee.
Verse 14
[14] I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
I am assured by the Lord Jesus — Perhaps by a particular revelation.
That there is nothing — Neither flesh nor herbs.
Unclean of itself — Unlawful under the gospel.
Verse 15
[15] But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
If thy brother is grieved — That is, wounded, led into sin.
Destroy not him for whom Christ died — So we see, he for whom Christ died may be destroyed.
With thy meat — Do not value thy meat more than Christ valued his life.
Verse 16
[16] Let not then your good be evil spoken of:
Let not then your good and lawful liberty be evil spoken of - By being offensive to others.
Verse 17
[17] For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
For the kingdom of God — That is, true religion, does not consist in external observances. But in righteousness - The image of God stamped on the heart; the love of God and man, accompanied with the peace that passeth all understanding, and joy in the Holy Ghost.
Verse 18
[18] For he that in these things serveth Christ is acceptable to God, and approved of men.
In these — Righteousness, peace, and joy.
Men — Wise and good men.
Verse 19
[19] Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
Peace and edification are closely joined. Practical divinity tends equally to peace and to edification. Controversial divinity less directly tends to edification, although sometimes, as they of old, we cannot build without it, Nehemiah 4:17.
Verse 20
[20] For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
The work of God — Which he builds in the soul by faith, and in the church by concord.
It is evil to that man who eateth with offence — So as to offend another thereby.
Verse 21
[21] It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
Thy brother stumbleth — By imitating thee against his conscience, contrary to righteousness.
Or is offended — At what thou doest to the loss of his peace.
Or made weak — Hesitating between imitation and abhorrence, to the loss of that joy in the Lord which was his strength.
Verse 22
[22] Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
Hast thou faith — That all things are pure? Have it to thyself before God - In circumstances like these, keep it to thyself, and do not offend others by it.
Happy is he that condemneth not himself — By an improper use of even innocent things! and happy he who is free from a doubting conscience! He that has this may allow the thing, yet condemn himself for it.
Verse 23
[23] And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
Because it is not of faith — He does not believe it lawful and, in all these cases, whatsoever is not of faith is sin - Whatever a man does without a full persuasion of its lawfulness, it is sin to him.
---
Romans 15:1 So we who are strong have a duty to bear the weaknesses of those who are not strong, rather than please ourselves. 2 Each of us should please his neighbor and act for his good, thus building him up. 3 For even the Messiah did not please himself; rather, as the Tanakh says, ‘The insults of those insulting you fell on me.’[Romans 15:3 Psalm 69:10(9)] 4 For everything written in the past was written to teach us, so that with the encouragement of the Tanakh we might patiently hold on to our hope. 5 And may God, the source of encouragement and patience, give you the same attitude among yourselves as the Messiah Yeshua had, 6 so that with one accord and with one voice you may glorify the God and Father of our Lord Yeshua the Messiah.
7 So welcome each other, just as the Messiah has welcomed you into God’s glory. 8 For I say that the Messiah became a servant of the Jewish people in order to show God’s truthfulness by making good his promises to the Patriarchs, 9 and in order to show his mercy by causing the Gentiles to glorify God — as it is written in the Tanakh,
“Because of this I will acknowledge you among the Gentiles
and sing praise to your name.”[Romans 15:9 2 Samuel 22:50, Psalm 18:50(49)]
10 And again it says,
“Gentiles, rejoice with his people.”[Romans 15:10 Deuteronomy 32:43]
11 And again,
“Praise Adonai, all Gentiles!
Let all peoples praise him!”[Romans 15:11 Psalm 117:1]
12 And again, Yesha‘yahu says,
“The root of Yishai will come,
he who arises to rule Gentiles;
Gentiles will put their hope in him.”[Romans 15:12 Isaiah 11:10]
13 May God, the source of hope, fill you completely with joy and shalom as you continue trusting, so that by the power of the Ruach HaKodesh you may overflow with hope.
14 Now I myself am convinced, my brothers, that you are full of goodness, filled with knowledge and well able to counsel each other. 15 But on some points I have written you quite boldly by way of reminding you about them, because of the grace God has given me 16 to be a servant of the Messiah Yeshua for the Gentiles, with the priestly duty of presenting the Good News of God, so that the Gentiles may be an acceptable offering, made holy by the Ruach HaKodesh.
17 In union with the Messiah Yeshua, then, I have reason to be proud of my service to God; 18 for I will not dare speak of anything except what the Messiah has accomplished through me to bring the Gentiles to obedience by my words and deeds, 19 through the power of signs and miracles, through the power of the Spirit of God. So from Yerushalayim all the way to Illyricum I have fully proclaimed the Good News of the Messiah. 20 I have always made it my ambition to proclaim the Good News where the Messiah was not yet known, so that I would not be building on someone else’s foundation, 21 but rather, as the Tanakh puts it,
“Those who have not been told about him will see,
and those who have not heard will understand.”[Romans 15:21 Isaiah 52:15]
22 This is also why I have so often been prevented from visiting you. 23 But now, since there is no longer a place in these regions that needs me, and since I have wanted for many years to come to you, 24 I hope to see you as I pass through on my way to Spain, and to have you help me travel there after I have enjoyed your company awhile.
25 But now I am going to Yerushalayim with aid for God’s people there. 26 For Macedonia and Achaia thought it would be good to make some contribution to the poor among God’s people in Yerushalayim. 27 They were pleased to do it, but the fact is that they owe it to them. For if the Gentiles have shared with the Jews in spiritual matters, then the Gentiles clearly have a duty to help the Jews in material matters. 28 So when I have finished this task and made certain that they have received this fruit, I will leave for Spain and visit you on my way there; 29 and I know that when I come to you, it will be with the full measure of the Messiah’s blessings. 30 And now I urge you, brothers, by our Lord Yeshua the Messiah and by the love of the Spirit, to join me in my struggle by praying to God on my behalf 31 that I will be rescued from the unbelievers in Y’hudah, and that my service for Yerushalayim will be acceptable to God’s people there. 32 Then, if it is God’s will, I will come to you with joy and have a time of rest among you. 33 Now may the God of shalom be with you all. Amen.
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John Wesley’s Explanatory Notes
Romans 15:1-33
Verse 1
[1] We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
We who are strong — Of a clearer judgment, and free from these scruples.
And not to please ourselves — Without any regard to others.
Verse 2
[2] Let every one of us please his neighbour for his good to edification.
For his good — This is a general word: edification is one species of good.
Verse 3
[3] For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
But bore not only the infirmities, but reproaches, of his brethren; and so fulfilled that scripture. Psalms 69:9
Verse 4
[4] For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Aforetime — In the Old Testament.
That we through patience and consolation of the scriptures may have hope — That through the consolation which God gives us by these, we may have patience and a joyful hope.
Verse 5
[5] Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
According to the power of Christ Jesus.
Verse 6
[6] That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
That ye — Both Jews and gentiles, believing with one mind, and confessing with one mouth.
Verse 7
[7] Wherefore receive ye one another, as Christ also received us to the glory of God.
Receive ye one another — Weak and strong, with mutual love.
Verse 8
[8] Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
Now I say — The apostle here shows how Christ received us. Christ Jesus-Jesus is the name, Christ the surname. The latter was first known to the Jews; the former, to the gentiles. Therefore he is styled Jesus Christ, when the words stand in the common, natural order. When the order is inverted, as here, the office of Christ is more solemnly considered.
Was a servant — Of his Father.
Of the circumcision — For the salvation of the circumcised, the Jews.
For the truth of God — To manifest the truth and fidelity of God.
Verse 9
[9] And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
As it is written — In the eighteenth psalm, here the gentiles and Jews are spoken of as joining in the worship of the God of Israel. Psalms 18:49
Verse 10
[10] And again he saith, Rejoice, ye Gentiles, with his people.
Deuteronomy 32:43.
Verse 11
[11] And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
Psalms 117:1.
Verse 12
[12] And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
There shall be the root of Jesse — That kings and the Messiah should spring from his house, was promised to Jesse before it was to David.
In him shall the gentiles hope — Who before had been "without hope," Ephesians 2:12. Isaiah 11:10
Verse 13
[13] Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
Now the God of hope — A glorious title of God, but till now unknown to the heathens; for their goddess Hope, like their other idols, was nothing; whose temple at Rome was burned by lightning. It was, indeed, built again not long after, but was again burned to the ground.
Verse 14
[14] And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
There are several conclusions of this Epistle. The first begins at this verse; the second, Romans 16:1; the third, Romans 16:17; the fourth, Romans 16:21; and the fifth, Romans 16:25; Ye are full of goodness - By being created anew. And filled with all knowledge - By long experience of the things of God. To admonish - To instruct and confirm.
Verse 15
[15] Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
Because of the grace — That is, because I am an apostle of the gentiles.
Verse 16
[16] That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
The offering up of the gentiles — As living sacrifices.
Verse 17
[17] I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
I have whereof to glory through Jesus Christ — All my glorying is in and through him.
Verse 18
[18] For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
By word — By the power of the Spirit.
By deed — Namely, through "mighty signs and wonders."
Verse 20
[20] Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
Not where Christ had been named — These places he generally declined, though not altogether, having an holy ambition (so the Greek word means) to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and dangers that attended it. Lest I should only build upon another man's foundation - The providence of God seemed in a special manner, generally, to prevent this, though not entirely, lest the enemies of the apostle, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting of churches himself, but only for preaching where others had been already; or that he declined the more difficult part of the ministry
Verse 21
[21] But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
Isaiah 52:15.
Verse 22
[22] For which cause also I have been much hindered from coming to you.
Therefore I have been long hindered from coming to you — Among whom Christ had been named.
Verse 23
[23] But now having no more place in these parts, and having a great desire these many years to come unto you;
Having no longer place in these parts — Where Christ has now been preached in every city.
Verse 24
[24] Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
Into Spain — Where the gospel had not yet been preached.
If first I may be somewhat satisfied with your company — How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his.
Somewhat satisfied — Intimating the shortness of his stay; or, perhaps, that Christ alone can throughly satisfy the soul.
Verse 26
[26] For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
The poor of the saints that are in Jerusalem — It can by no means be inferred from this expression, that the community of goods among the Christians was then ceased. All that can be gathered from it is, that in this time of extreme dearth, Acts 11:28,29, some of the church in Jerusalem were in want; the rest being barely able to subsist themselves, but not to supply the necessities of their brethren.
Verse 27
[27] It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.
It hath pleased them; and they are their debtors — That is, they are bound to it, in justice as well as mercy.
Spiritual things — By the preaching of the gospel.
Carnal things — Things needful for the body.
Verse 28
[28] When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.
When I have sealed to them this fruit — When I have safely delivered to them, as under seal, this fruit of their brethren's love.
I will go by you into Spain — Such was his design; but it does not appear that Paul went into Spain. There are often holy purposes in the minds of good men, which are overruled by the providence of God so as never to take effect. And yet they are precious in the sight of God.
Verse 30
[30] Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;
I beseech you by the love of the Spirit — That is, by the love which is the genuine fruit of the Spirit.
To strive together with me in your prayers — He must pray himself, who would have others strive together with him in prayer. Of all the apostles, St. Paul alone is recorded to desire the prayers of the faithful for himself. And this he generally does in the conclusions of his Epistles; yet not without making a difference. For he speaks in one manner to them whom he treats as his children, with the gravity or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews.
Verse 31
[31] That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;
That I may be delivered — He is thus urgent from a sense of the importance of his life to the church. Otherwise he would have rejoiced "to depart, and to be with Christ." And that my service may be acceptable - In spite of all their prejudices; to the end the Jewish and gentile believers may be knit together in tender love.
Verse 32
[32] That I may come unto you with joy by the will of God, and may with you be refreshed.
That I may come to you — This refers to the former, With joy - To the latter, part of the preceding verse.
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Romans 16:1 I am introducing to you our sister Phoebe, shammash of the congregation at Cenchrea, 2 so that you may welcome her in the Lord, as God’s people should, and give her whatever assistance she may need from you; for she has been a big help to many people — including myself.
3 Give my greetings to Priscilla and Aquila, my fellow workers for the Messiah Yeshua. 4 They risked their necks to save my life; not only I thank them, but also all the Messianic communities among the Gentiles. 5 And give my greetings to the congregation that meets in their house.
Give my greetings to my dear friend Epaenetus, who was the first person in the province of Asia to put his trust in the Messiah.
6 Give my greetings to Miryam, who has worked very hard for you.
7 Greetings to Andronicus and Junia, relatives of mine who were in prison with me. They are well known among the emissaries; also they came to trust in the Messiah before I did.
8 Greetings to Ampliatus, my dear friend in the Lord.
9 Greetings to Urbanus, our fellow worker for the Messiah, and to my dear friend Stachys.
10 Greetings to Appeles, whose trust in the Messiah has been tested and proved.
Greet those in the household of Aristobulus.
11 Greet my relative, Herodion.
12 Greet Tryphaena and Tryphosa, women who are working hard for the Lord.
Greet my dear friend Persis, another woman who has done a lot of hard work for the Lord.
13 Greet Rufus, chosen by the Lord, and his mother, who has been a mother to me too.
14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brothers who are with them.
15 Greet Philologus, Julia, Nereus and his sister, and Olympas, and all of God’s people who are with them.
16 Greet one another with a holy kiss. All the Messiah’s congregations send their greetings to you.
17 I urge you, brothers, to watch out for those who cause divisions and put snares alongside the teaching in which you have been trained — keep away from them. 18 For men like these are not serving our Lord the Messiah but their own belly; by smooth talk and flattery they deceive the innocent. 19 For everyone has heard about your obedience; therefore I rejoice over you. However, I want you to be wise concerning good, but innocent concerning evil. 20 And God, the source of shalom, will soon crush the Adversary under your feet.
The grace of our Lord Yeshua be with you.
21 Timothy, my fellow-worker, sends greetings to you; so do Lucius, Jason and Sosipater, my relatives.
22 I, Tertius, the one writing down this letter, greet you in the Lord.
23 My host Gaius, in whose home the whole congregation meets, greets you. Erastus the city treasurer and brother Quartus greet you. 24 [Romans 16:24 Some manuscripts have verse 24: The grace of our Lord Yeshua the Messiah be with you all. Amen.]
25 Now to God, who can strengthen you, according to my Good News,
in harmony with the revelation of the secret truth
which is the proclamation of Yeshua the Messiah,
kept hidden in sil--ence for ages and ages,
26 but manifested now through prophetic writings,
in keeping with the command of God the Eternal,
and communicated to all the Gentiles
to promote in them trust-grounded obedience —
27 to the only wise God, through Yeshua the Messiah,
be the glory forever and ever! Amen.
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John Wesley’s Explanatory Notes
Romans 16:1-27
Verse 1
[1] I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
I commend unto you Phebe — The bearer of this letter.
A servant — The Greek word is a deaconness.
Of the church in Cenchrea — In the apostolic age, some grave and pious women were appointed deaconnesses in every church. It was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities.
Verse 2
[2] That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.
In the Lord — That is, for the Lord's sake, and in a Christian manner. St. Paul seems fond of this expression.
Verse 4
[4] Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
Who have for my life, as it were, laid down their own necks - That is, exposed themselves to the utmost danger.
But likewise all the churches of the gentiles — Even that at Rome, for preserving so valuable a life.
Verse 5
[5] Likewise greet the church that is in their house. Salute my well beloved Epaenetus, who is the firstfruits of Achaia unto Christ.
Salute the church that is in their house — Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, Romans 16:23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also.
Epenetus — Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this.
The firstfruits of Asia — The first convert in the proconsular Asia.
Verse 7
[7] Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.
Who are of note among the apostles — They seem to have been some of the most early converts.
Fellow prisoners — For the gospel's sake.
Verse 9
[9] Salute Urbane, our helper in Christ, and Stachys my beloved.
Our fellow labourer — Mine and Timothy's, verse 21. Romans 16:21
Verse 11
[11] Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
Those of the family of Aristobulus and Narcissus, who are in the Lord - It seems only part of their families were converted. Probably, some of them were not known to St. Paul by face, but only by character. Faith does not create moroseness, but courtesy, which even the gravity of an apostle did not hinder.
Verse 12
[12] Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
Salute Tryphena and Tryphosa — Probably they were two sisters.
Verse 13
[13] Salute Rufus chosen in the Lord, and his mother and mine.
Salute Rufus — Perhaps the same that is mentioned, Mark 15:21.
And his mother and mine — This expression may only denote the tender care which Rufus's mother had taken of him.
Verse 14
[14] Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
Salute Asyncritus, Phlegon, … — He seems to join those together, who were joined by kindred, nearness of habitation, or any other circumstance. It could not but encourage the poor especially, to be saluted by name, who perhaps did not know that the apostle bad ever heard of them. It is observable, that whilst the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes.
Verse 15
[15] Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
Salute all the saints — Had St. Peter been then at Rome, St. Paul would doubtless have saluted him by name; since no one in this numerous catalogue was of an eminence comparable to his. But if he was not then at Rome, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.
Verse 16
[16] Salute one another with an holy kiss. The churches of Christ salute you.
Salute one another with an holy kiss — Termed by St. Peter, "the kiss of love," 1 Peter 5:14. So the ancient Christians concluded all their solemn offices; the men saluting the men, and the women the women. And this apostolical custom seems to have continued for some ages in all Christian churches.
Verse 17
[17] Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
Mark them who cause divisions — Such there were, therefore, at Rome also.
Avoid them — Avoid all unnecessary intercourse with them.
Verse 18
[18] For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
By good words — Concerning themselves, making great promises.
And fair speeches — Concerning you, praising and flattering you.
The harmless — Who, doing no ill themselves, are not upon their guard against them that do.
Verse 19
[19] For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.
But I would have you — Not only obedient, but discreet also.
Wise with regard to that which is good — As knowing in this as possible.
And simple with regard to that which is evil — As ignorant of this as possible.
Verse 20
[20] And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
And the God of peace — The Author and Lover of it, giving a blessing to your discretion.
Shall bruise Satan under your feet — Shall defeat all the artifices of that sower of tares, and unite you more and more together in love.
Verse 21
[21] Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
Timotheus my fellowlabourer — Here he is named even before St. Paul's kinsmen. But as he had never been at Rome, he is not named in the beginning of the epistle.
Verse 22
[22] I Tertius, who wrote this epistle, salute you in the Lord.
I Tertius, who wrote this epistle, salute you — Tertius, who wrote what the apostle dictated, inserted this, either by St. Paul's exhortation or ready permission.
Caius — The Corinthian, 1 Corinthians 1:14.
My host, and of the whole church — Who probably met for some time in his house.
Verse 23
[23] Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
The chamberlain of the city — Of Corinth.
Verse 25
[25] Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
Now to him who is able — The last words of this epistle exactly answer the first, chapter i. 1-5: Romans 1:1-5: in particular, concerning the power of God, the gospel, Jesus Christ, the scriptures, the obedience of faith, all nations.
To establish you — Both Jews and gentiles.
According to my gospel, and the preaching of Jesus Christ — That is, according to the tenor of the gospel of Jesus Christ, which I preach.
According to the revelation of the mystery — Of the calling of the gentiles, which, as plainly as it was foretold in the Prophets, was still hid from many even of the believing Jews.
Verse 26
[26] But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
According to the commandment — The foundation of the apostolical office.
Of the eternal God — A more proper epithet could not be. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity.
Made known to all nations — Not barely that they might know, but enjoy it also, through obeying the faith.
Verse 27
[27] To God only wise, be glory through Jesus Christ for ever. Amen.
To the only wise God — Whose manifold wisdom is known in the church through the gospel, Ephesians 3:10. "To him who is able," and, to the wise God," are joined, as 1 Corinthians 1:24, where Christ is styled "the wisdom of God," and "the power of God." To him be glory through Christ Jesus for ever - And let every believer say, Amen!
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Romans 15:1 So we who are strong have a duty to bear the weaknesses of those who are not strong, rather than please ourselves. 2 Each of us should please his neighbor and act for his good, thus building him up. 3 For even the Messiah did not please himself; rather, as the Tanakh says, ‘The insults of those insulting you fell on me.’[Romans 15:3 Psalm 69:10(9)] 4 For everything written in the past was written to teach us, so that with the encouragement of the Tanakh we might patiently hold on to our hope. 5 And may God, the source of encouragement and patience, give you the same attitude among yourselves as the Messiah Yeshua had, 6 so that with one accord and with one voice you may glorify the God and Father of our Lord Yeshua the Messiah.
7 So welcome each other, just as the Messiah has welcomed you into God’s glory. 8 For I say that the Messiah became a servant of the Jewish people in order to show God’s truthfulness by making good his promises to the Patriarchs, 9 and in order to show his mercy by causing the Gentiles to glorify God — as it is written in the Tanakh,
“Because of this I will acknowledge you among the Gentiles
and sing praise to your name.”[Romans 15:9 2 Samuel 22:50, Psalm 18:50(49)]
10 And again it says,
“Gentiles, rejoice with his people.”[Romans 15:10 Deuteronomy 32:43]
11 And again,
“Praise Adonai, all Gentiles!
Let all peoples praise him!”[Romans 15:11 Psalm 117:1]
12 And again, Yesha‘yahu says,
“The root of Yishai will come,
he who arises to rule Gentiles;
Gentiles will put their hope in him.”[Romans 15:12 Isaiah 11:10]
13 May God, the source of hope, fill you completely with joy and shalom as you continue trusting, so that by the power of the Ruach HaKodesh you may overflow with hope.
14 Now I myself am convinced, my brothers, that you are full of goodness, filled with knowledge and well able to counsel each other. 15 But on some points I have written you quite boldly by way of reminding you about them, because of the grace God has given me 16 to be a servant of the Messiah Yeshua for the Gentiles, with the priestly duty of presenting the Good News of God, so that the Gentiles may be an acceptable offering, made holy by the Ruach HaKodesh.
17 In union with the Messiah Yeshua, then, I have reason to be proud of my service to God; 18 for I will not dare speak of anything except what the Messiah has accomplished through me to bring the Gentiles to obedience by my words and deeds, 19 through the power of signs and miracles, through the power of the Spirit of God. So from Yerushalayim all the way to Illyricum I have fully proclaimed the Good News of the Messiah. 20 I have always made it my ambition to proclaim the Good News where the Messiah was not yet known, so that I would not be building on someone else’s foundation, 21 but rather, as the Tanakh puts it,
“Those who have not been told about him will see,
and those who have not heard will understand.”[Romans 15:21 Isaiah 52:15]
22 This is also why I have so often been prevented from visiting you. 23 But now, since there is no longer a place in these regions that needs me, and since I have wanted for many years to come to you, 24 I hope to see you as I pass through on my way to Spain, and to have you help me travel there after I have enjoyed your company awhile.
25 But now I am going to Yerushalayim with aid for God’s people there. 26 For Macedonia and Achaia thought it would be good to make some contribution to the poor among God’s people in Yerushalayim. 27 They were pleased to do it, but the fact is that they owe it to them. For if the Gentiles have shared with the Jews in spiritual matters, then the Gentiles clearly have a duty to help the Jews in material matters. 28 So when I have finished this task and made certain that they have received this fruit, I will leave for Spain and visit you on my way there; 29 and I know that when I come to you, it will be with the full measure of the Messiah’s blessings. 30 And now I urge you, brothers, by our Lord Yeshua the Messiah and by the love of the Spirit, to join me in my struggle by praying to God on my behalf 31 that I will be rescued from the unbelievers in Y’hudah, and that my service for Yerushalayim will be acceptable to God’s people there. 32 Then, if it is God’s will, I will come to you with joy and have a time of rest among you. 33 Now may the God of shalom be with you all. Amen.
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John Wesley’s Explanatory Notes
Romans 15:1-33
Verse 1
[1] We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
We who are strong — Of a clearer judgment, and free from these scruples.
And not to please ourselves — Without any regard to others.
Verse 2
[2] Let every one of us please his neighbour for his good to edification.
For his good — This is a general word: edification is one species of good.
Verse 3
[3] For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
But bore not only the infirmities, but reproaches, of his brethren; and so fulfilled that scripture. Psalms 69:9
Verse 4
[4] For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Aforetime — In the Old Testament.
That we through patience and consolation of the scriptures may have hope — That through the consolation which God gives us by these, we may have patience and a joyful hope.
Verse 5
[5] Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
According to the power of Christ Jesus.
Verse 6
[6] That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
That ye — Both Jews and gentiles, believing with one mind, and confessing with one mouth.
Verse 7
[7] Wherefore receive ye one another, as Christ also received us to the glory of God.
Receive ye one another — Weak and strong, with mutual love.
Verse 8
[8] Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
Now I say — The apostle here shows how Christ received us. Christ Jesus-Jesus is the name, Christ the surname. The latter was first known to the Jews; the former, to the gentiles. Therefore he is styled Jesus Christ, when the words stand in the common, natural order. When the order is inverted, as here, the office of Christ is more solemnly considered.
Was a servant — Of his Father.
Of the circumcision — For the salvation of the circumcised, the Jews.
For the truth of God — To manifest the truth and fidelity of God.
Verse 9
[9] And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
As it is written — In the eighteenth psalm, here the gentiles and Jews are spoken of as joining in the worship of the God of Israel. Psalms 18:49
Verse 10
[10] And again he saith, Rejoice, ye Gentiles, with his people.
Deuteronomy 32:43.
Verse 11
[11] And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
Psalms 117:1.
Verse 12
[12] And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
There shall be the root of Jesse — That kings and the Messiah should spring from his house, was promised to Jesse before it was to David.
In him shall the gentiles hope — Who before had been "without hope," Ephesians 2:12. Isaiah 11:10
Verse 13
[13] Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
Now the God of hope — A glorious title of God, but till now unknown to the heathens; for their goddess Hope, like their other idols, was nothing; whose temple at Rome was burned by lightning. It was, indeed, built again not long after, but was again burned to the ground.
Verse 14
[14] And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
There are several conclusions of this Epistle. The first begins at this verse; the second, Romans 16:1; the third, Romans 16:17; the fourth, Romans 16:21; and the fifth, Romans 16:25; Ye are full of goodness - By being created anew. And filled with all knowledge - By long experience of the things of God. To admonish - To instruct and confirm.
Verse 15
[15] Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
Because of the grace — That is, because I am an apostle of the gentiles.
Verse 16
[16] That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
The offering up of the gentiles — As living sacrifices.
Verse 17
[17] I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
I have whereof to glory through Jesus Christ — All my glorying is in and through him.
Verse 18
[18] For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
By word — By the power of the Spirit.
By deed — Namely, through "mighty signs and wonders."
Verse 20
[20] Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
Not where Christ had been named — These places he generally declined, though not altogether, having an holy ambition (so the Greek word means) to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and dangers that attended it. Lest I should only build upon another man's foundation - The providence of God seemed in a special manner, generally, to prevent this, though not entirely, lest the enemies of the apostle, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting of churches himself, but only for preaching where others had been already; or that he declined the more difficult part of the ministry
Verse 21
[21] But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
Isaiah 52:15.
Verse 22
[22] For which cause also I have been much hindered from coming to you.
Therefore I have been long hindered from coming to you — Among whom Christ had been named.
Verse 23
[23] But now having no more place in these parts, and having a great desire these many years to come unto you;
Having no longer place in these parts — Where Christ has now been preached in every city.
Verse 24
[24] Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
Into Spain — Where the gospel had not yet been preached.
If first I may be somewhat satisfied with your company — How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his.
Somewhat satisfied — Intimating the shortness of his stay; or, perhaps, that Christ alone can throughly satisfy the soul.
Verse 26
[26] For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
The poor of the saints that are in Jerusalem — It can by no means be inferred from this expression, that the community of goods among the Christians was then ceased. All that can be gathered from it is, that in this time of extreme dearth, Acts 11:28,29, some of the church in Jerusalem were in want; the rest being barely able to subsist themselves, but not to supply the necessities of their brethren.
Verse 27
[27] It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.
It hath pleased them; and they are their debtors — That is, they are bound to it, in justice as well as mercy.
Spiritual things — By the preaching of the gospel.
Carnal things — Things needful for the body.
Verse 28
[28] When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.
When I have sealed to them this fruit — When I have safely delivered to them, as under seal, this fruit of their brethren's love.
I will go by you into Spain — Such was his design; but it does not appear that Paul went into Spain. There are often holy purposes in the minds of good men, which are overruled by the providence of God so as never to take effect. And yet they are precious in the sight of God.
Verse 30
[30] Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;
I beseech you by the love of the Spirit — That is, by the love which is the genuine fruit of the Spirit.
To strive together with me in your prayers — He must pray himself, who would have others strive together with him in prayer. Of all the apostles, St. Paul alone is recorded to desire the prayers of the faithful for himself. And this he generally does in the conclusions of his Epistles; yet not without making a difference. For he speaks in one manner to them whom he treats as his children, with the gravity or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews.
Verse 31
[31] That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;
That I may be delivered — He is thus urgent from a sense of the importance of his life to the church. Otherwise he would have rejoiced "to depart, and to be with Christ." And that my service may be acceptable - In spite of all their prejudices; to the end the Jewish and gentile believers may be knit together in tender love.
Verse 32
[32] That I may come unto you with joy by the will of God, and may with you be refreshed.
That I may come to you — This refers to the former, With joy - To the latter, part of the preceding verse.
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Romans 16:1 I am introducing to you our sister Phoebe, shammash of the congregation at Cenchrea, 2 so that you may welcome her in the Lord, as God’s people should, and give her whatever assistance she may need from you; for she has been a big help to many people — including myself.
3 Give my greetings to Priscilla and Aquila, my fellow workers for the Messiah Yeshua. 4 They risked their necks to save my life; not only I thank them, but also all the Messianic communities among the Gentiles. 5 And give my greetings to the congregation that meets in their house.
Give my greetings to my dear friend Epaenetus, who was the first person in the province of Asia to put his trust in the Messiah.
6 Give my greetings to Miryam, who has worked very hard for you.
7 Greetings to Andronicus and Junia, relatives of mine who were in prison with me. They are well known among the emissaries; also they came to trust in the Messiah before I did.
8 Greetings to Ampliatus, my dear friend in the Lord.
9 Greetings to Urbanus, our fellow worker for the Messiah, and to my dear friend Stachys.
10 Greetings to Appeles, whose trust in the Messiah has been tested and proved.
Greet those in the household of Aristobulus.
11 Greet my relative, Herodion.
12 Greet Tryphaena and Tryphosa, women who are working hard for the Lord.
Greet my dear friend Persis, another woman who has done a lot of hard work for the Lord.
13 Greet Rufus, chosen by the Lord, and his mother, who has been a mother to me too.
14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brothers who are with them.
15 Greet Philologus, Julia, Nereus and his sister, and Olympas, and all of God’s people who are with them.
16 Greet one another with a holy kiss. All the Messiah’s congregations send their greetings to you.
17 I urge you, brothers, to watch out for those who cause divisions and put snares alongside the teaching in which you have been trained — keep away from them. 18 For men like these are not serving our Lord the Messiah but their own belly; by smooth talk and flattery they deceive the innocent. 19 For everyone has heard about your obedience; therefore I rejoice over you. However, I want you to be wise concerning good, but innocent concerning evil. 20 And God, the source of shalom, will soon crush the Adversary under your feet.
The grace of our Lord Yeshua be with you.
21 Timothy, my fellow-worker, sends greetings to you; so do Lucius, Jason and Sosipater, my relatives.
22 I, Tertius, the one writing down this letter, greet you in the Lord.
23 My host Gaius, in whose home the whole congregation meets, greets you. Erastus the city treasurer and brother Quartus greet you. 24 [Romans 16:24 Some manuscripts have verse 24: The grace of our Lord Yeshua the Messiah be with you all. Amen.]
25 Now to God, who can strengthen you, according to my Good News,
in harmony with the revelation of the secret truth
which is the proclamation of Yeshua the Messiah,
kept hidden in sil--ence for ages and ages,
26 but manifested now through prophetic writings,
in keeping with the command of God the Eternal,
and communicated to all the Gentiles
to promote in them trust-grounded obedience —
27 to the only wise God, through Yeshua the Messiah,
be the glory forever and ever! Amen.
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John Wesley’s Explanatory Notes
Romans 16:1-27
Verse 1
[1] I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
I commend unto you Phebe — The bearer of this letter.
A servant — The Greek word is a deaconness.
Of the church in Cenchrea — In the apostolic age, some grave and pious women were appointed deaconnesses in every church. It was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities.
Verse 2
[2] That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.
In the Lord — That is, for the Lord's sake, and in a Christian manner. St. Paul seems fond of this expression.
Verse 4
[4] Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
Who have for my life, as it were, laid down their own necks - That is, exposed themselves to the utmost danger.
But likewise all the churches of the gentiles — Even that at Rome, for preserving so valuable a life.
Verse 5
[5] Likewise greet the church that is in their house. Salute my well beloved Epaenetus, who is the firstfruits of Achaia unto Christ.
Salute the church that is in their house — Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, Romans 16:23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also.
Epenetus — Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this.
The firstfruits of Asia — The first convert in the proconsular Asia.
Verse 7
[7] Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.
Who are of note among the apostles — They seem to have been some of the most early converts.
Fellow prisoners — For the gospel's sake.
Verse 9
[9] Salute Urbane, our helper in Christ, and Stachys my beloved.
Our fellow labourer — Mine and Timothy's, verse 21. Romans 16:21
Verse 11
[11] Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
Those of the family of Aristobulus and Narcissus, who are in the Lord - It seems only part of their families were converted. Probably, some of them were not known to St. Paul by face, but only by character. Faith does not create moroseness, but courtesy, which even the gravity of an apostle did not hinder.
Verse 12
[12] Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
Salute Tryphena and Tryphosa — Probably they were two sisters.
Verse 13
[13] Salute Rufus chosen in the Lord, and his mother and mine.
Salute Rufus — Perhaps the same that is mentioned, Mark 15:21.
And his mother and mine — This expression may only denote the tender care which Rufus's mother had taken of him.
Verse 14
[14] Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
Salute Asyncritus, Phlegon, … — He seems to join those together, who were joined by kindred, nearness of habitation, or any other circumstance. It could not but encourage the poor especially, to be saluted by name, who perhaps did not know that the apostle bad ever heard of them. It is observable, that whilst the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes.
Verse 15
[15] Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
Salute all the saints — Had St. Peter been then at Rome, St. Paul would doubtless have saluted him by name; since no one in this numerous catalogue was of an eminence comparable to his. But if he was not then at Rome, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.
Verse 16
[16] Salute one another with an holy kiss. The churches of Christ salute you.
Salute one another with an holy kiss — Termed by St. Peter, "the kiss of love," 1 Peter 5:14. So the ancient Christians concluded all their solemn offices; the men saluting the men, and the women the women. And this apostolical custom seems to have continued for some ages in all Christian churches.
Verse 17
[17] Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
Mark them who cause divisions — Such there were, therefore, at Rome also.
Avoid them — Avoid all unnecessary intercourse with them.
Verse 18
[18] For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
By good words — Concerning themselves, making great promises.
And fair speeches — Concerning you, praising and flattering you.
The harmless — Who, doing no ill themselves, are not upon their guard against them that do.
Verse 19
[19] For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.
But I would have you — Not only obedient, but discreet also.
Wise with regard to that which is good — As knowing in this as possible.
And simple with regard to that which is evil — As ignorant of this as possible.
Verse 20
[20] And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
And the God of peace — The Author and Lover of it, giving a blessing to your discretion.
Shall bruise Satan under your feet — Shall defeat all the artifices of that sower of tares, and unite you more and more together in love.
Verse 21
[21] Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
Timotheus my fellowlabourer — Here he is named even before St. Paul's kinsmen. But as he had never been at Rome, he is not named in the beginning of the epistle.
Verse 22
[22] I Tertius, who wrote this epistle, salute you in the Lord.
I Tertius, who wrote this epistle, salute you — Tertius, who wrote what the apostle dictated, inserted this, either by St. Paul's exhortation or ready permission.
Caius — The Corinthian, 1 Corinthians 1:14.
My host, and of the whole church — Who probably met for some time in his house.
Verse 23
[23] Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
The chamberlain of the city — Of Corinth.
Verse 25
[25] Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
Now to him who is able — The last words of this epistle exactly answer the first, chapter i. 1-5: Romans 1:1-5: in particular, concerning the power of God, the gospel, Jesus Christ, the scriptures, the obedience of faith, all nations.
To establish you — Both Jews and gentiles.
According to my gospel, and the preaching of Jesus Christ — That is, according to the tenor of the gospel of Jesus Christ, which I preach.
According to the revelation of the mystery — Of the calling of the gentiles, which, as plainly as it was foretold in the Prophets, was still hid from many even of the believing Jews.
Verse 26
[26] But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
According to the commandment — The foundation of the apostolical office.
Of the eternal God — A more proper epithet could not be. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity.
Made known to all nations — Not barely that they might know, but enjoy it also, through obeying the faith.
Verse 27
[27] To God only wise, be glory through Jesus Christ for ever. Amen.
To the only wise God — Whose manifold wisdom is known in the church through the gospel, Ephesians 3:10. "To him who is able," and, to the wise God," are joined, as 1 Corinthians 1:24, where Christ is styled "the wisdom of God," and "the power of God." To him be glory through Christ Jesus for ever - And let every believer say, Amen!
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