(The previous post showed that Paul showed us we ought to love everyone and forgive so that God could equal out Justice for our benefit and the benefit of others who are no longer under mercy. We are not supposed to judge. We are supposed to let God judge which ought to cause us to think well of God and see His value at an even greater level.)
Romans 13
1 Let every soul be in subjection to the higher powers: for there is no power but of God; and the powers that be are ordained of God.
2 Therefore he that resisteth the power, withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment.
(Paul continued his premise that we should not judge others. We should humble ourselves before God, and before the people God has put over us. In the previous chapter, Paul told us to overcome evil with good: Romans 12:21. Paul's premise continued to a more difficult case: how to deal with people who have authority over us.)
3 For rulers are not a terror to the good work, but to the evil. And wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same:
(Rulers are not a terror to those who do good but to those who do evil. If you do good, you will receive praise from the higher powers. For example, being a "good" employee will help your employer see that you "do good.")
4 for he is a 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 a minister of God, an avenger for wrath to him that doeth evil.
5 Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience' sake.
(You should be in subjection to the higher powers. Not only because their wrath can hinder you but also for your own conscience.)
6 For this cause ye pay tribute also; for they are ministers of God's service, attending continually upon this very thing.
7 Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.
8 Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law.
(You owe when someone loves you, so you ought to love others so you do not owe. Loving others fulfills the Law. Love is "giving a value to someone without expecting anything in return from the person you gave to.")
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself.
(All the Laws other than "love the Lord thy God..." are fulfilled by loving your neighbor, which is an effect of loving the Lord thy God.)
10 Love worketh no ill to his neighbor: love therefore is the fulfilment of the law.
(Doctrine: You will not break the Law if you love. When you give without expecting anything in return, you will not break the Law.)
11 And this, knowing the season, that already it is time for you to awake out of sleep: for now is salvation nearer to us than when we first believed.
12 The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.
13 Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy.
14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
(Put on Christ (cause) and make not provision (forethought) for the flesh. If you put on Christ, you are walking by the Spirit and an effect of that will be not having thoughts of fulfilling the lusts of the flesh.)
(Theme of Chapter 13: Paul built on the foundation of the previous chapter which showed us that we ought to love everyone and forgive so that God could equal out Justice for our benefit and the benefit of others who are no longer under mercy. Paul applied this concept to people who are in authority over us. Paul stated we have nothing to worry about if we are loving our neighbor, which was the fulfillment of the Law.)
Romans 14
1 But him that is weak in faith receive ye, yet not for decision of scruples.
(Doctrine: Believers receive those weak in faith by helping them grow in faith and avoiding anything that would cause confusion to those weaker in the faith. When someone tells you that your behavior is causing them distress/confusion, you ought to avoid the behavior if that person admits they are weaker than you in the faith. If this person will not state they are weaker in the faith, they are in pride and trying to control you.)
2 One man hath faith to eat all things: but he that is weak eateth herbs.
3 Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him.
4 Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand.
(Doctrine: God is the judge of other people, not us. The word "judge" in these verses was krino which meant "to take an action to equal out justice." This was not simply determining if someone was wrong. This was the same word used in Romans 2 and Romans 3, as well as Matthew 7. This was the opposite of forgiveness: to state your will you won't equal out justice. The rest of this chapter will take this concept further.)
5 One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind.
(Doctrine: Being fully assured in your own mind meant having understanding, knowing the why! Clearly, the what should not be the focus. In verse 2, Paul stated two different what's (eating everything vs. eating only herbs). Paul wanted us to see that sin depended on faith (individual understanding and experience), our why and how, not the what.)
6 He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks.
7 For none of us liveth to himself, and none dieth to himself.
8 For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
(Doctrine: The why/how behind the actions you take are more important than what your actions are.)
9 For to this end Christ died and lived again, that he might be Lord of both the dead and the living.
10 But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God.
(Doctrine: God is the judge of other people, not us. We will all be judged, so we ought not to judge others. When you judge others you are stating your will, through your words and actions, that Christ will not judge and that God is not Just. This would be an example of not glorifying God, of not recognizing the value within Him. Paul stated this critical premise twice, which was first introduced at the end of Chapter 1 and the beginning of Chapter 2, and we can now see was one of the first effects of not glorifying Him as God.)
11 For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God.
(Paul referenced Isaiah 45:23.)
12 So then each one of us shall give account of himself to God.
(Doctrine: Everyone, believers and non-believers, will give an account of themselves to God.)
13 Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother's way, or an occasion of falling.
(Doctrine: The only thing we ought to judge is a believer (brother) putting a stumblingblock in the path of another believer. This is an action. Judge the stumblingblock in another believer's path. Even if the believer does not stumble, we still should judge the action, not the person. Despite Paul's repeated clear statements not to judge people, some "Christians" today want to interpret Jesus words in Matthew 7:1 ("Judge not, that ye be not judged") as Jesus encouraging us to judge and discouraging us from judging hypocritically. That misinterpretation would contradict everything we have read from Paul in this letter to the Romans.)
14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean.
(Doctrine: Nothing is sin because of the what. It is sin because of the faith of the person.)
15 For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died.
(If your action puts a stumblingblock in the path of another believer, then you are not walking in love. This would be the opposite of thinking well of others, which would be an effect of not thinking well of God.)
16 Let not then your good be evil spoken of:
17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.
(Doctrine: The Kingdom of God is not physical: eating and drinking. The Kingdom of God is spiritual: Righteousness, peace, and joy in the Holy Spirit.)
18 For he that herein serveth Christ is well-pleasing to God, and approved of men.
19 So then let us follow after things which make for peace, and things whereby we may edify one another.
(We ought to do things that edify (build up) each other and create harmony between people. We ought to think well of others as an effect of thinking well of God. Recognizing God's intrinsic value (His glory) will help people recognize the value within the people He created.)
20 Overthrow not for meat's sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence.
21 It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.
(Doctrine: Anything we do that causes a brother to stumble is not good.)
22 The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth.
(Happy are those who do not condemn themselves (feel guilt) about the actions they choose to do. You can be happy when you know the cause behind your actions. If you feel guilt over an action, you have two choices:
1) stop doing the action, or
2) stop feeling guilty,
and the only way to remove guilt is to confess and repent.)
23 But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.
(Doctrine: God's definition of sin is "whatsoever is not of faith." See also - James 4:17. Faith is built through understanding and experience. Sin is that which the individual does that is apart from their experience and understanding of what is right, otherwise they will feel guilt. This was the powerful conclusion that tied together everything Paul stated in this chapter.)
(Theme of Chapter 14: Paul built on the foundation of the previous chapter which showed us that we have nothing to worry about if we are loving our neighbor which was the fulfillment of the Law. Paul stated the only thing we ought to judge is a specific action: a believer putting a stumblingblock in the path of another believer. Paul gave the definition of sin: anything that is not of faith.)
Romans 15
1 Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.
(Doctrine: Leaders bear pain, Leaders do not inflict pain. Leaders facilitate the purpose and progress of others, not themselves. This would be an effect of thinking well of others, which would be an effect of thinking well of God.)
2 Let each one of us please his neighbor for that which is good, unto edifying.
3 For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me.
(Paul used Christ as the example of leadership in that Christ did nothing for His own immediate benefit. Then Paul supported this with Psalm 69:9.)
4 For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope.
(The scriptures were written that we might have hope (faith). Paul blatantly gave the reason he consistently referenced scripture after presenting his premises: the scriptures were written for our learning.)
5 Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus:
6 that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ.
(We ought to be a body that is of one accord (like-minded; in agreement) so that we can glorify God. In light of everything we have read, this can be restated as: we ought to think well of each other so that we all together can think well of God.)
7 Wherefore receive ye one another, even as Christ also received you, to the glory of God.
8 For I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers,
9 and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name.
(Paul's premise: Christ confined His ministry to the Jews (circumcision) that He fulfilled the scriptures, not only that He confirmed the promises made to the Jews but that the Gentiles would receive Salvation. The Gentiles would recognize God's value to the point of praising Him: they would glorify Him as a result of recognizing His glory. Paul referenced Psalm 18:49.)
10 And again he saith, Rejoice, ye Gentiles, with his people.
(Paul referenced Deuteronomy 32:43.)
11 And again, Praise the Lord, all ye Gentiles; And let all the peoples praise him.
(Paul referenced Psalm 117:1.)
12 And again, Isaiah saith, There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope.
(Paul referenced Isaiah 11:1. All of this was to support the premise that Christ ministered to the Jews and the Gentiles were eventually reached. This concluded Paul's teaching which was to present the fundamentals of Salvation and assure everyone that Salvation was available to all: both Jews and Gentiles depending on how they chose to think about God and have it reflect in their actions.)
13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.
(We abound (overflow, grow) in hope (faith) through the power of the Holy Spirit.)
14 And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another.
(Admonishing is different than judging. It is an attempt to make one aware of their behavior so it can be changed. It is not trying to equal out Justice (judging). Admonishing is an act of love.)
15 But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God,
16 that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.
(Paul spoke about the focus of his ministry being the Gentiles. We saw this focus on the Gentiles began in Acts 18:6 during Paul's second missionary journey.)
17 I have therefore my glorifying in Christ Jesus in things pertaining to God.
18 For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed,
(Paul dared not to speak anything that was not by grace. Paul only wanted what he spoke and did to be Christ through him. This was grace, "the divine influence upon the heart, and its reflection in the life.")
19 in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ;
20 yea, making it my aim so to preach the gospel, not where Christ was already named, that I might not build upon another man's foundation;
21 but, as it is written, They shall see, to whom no tidings of him came, And they who have not heard shall understand.
(Paul referenced Isaiah 52:15 to show that everyone will have an opportunity to choose whether they want to humble themselves and accept justification by faith.)
22 Wherefore also I was hindered these many times from coming to you:
23 but now, having no more any place in these regions, and having these many years a longing to come unto you,
24 whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)-
(Paul intended on going to Spain. There was no account in the New Testament that Paul ever made it to Spain. In fact, it looked as if Paul was hindered from making it to Spain by his incarceration in Rome.)
25 but now, I say, I go unto Jerusalem, ministering unto the saints.
(This letter was written during Paul's third missionary journey: Acts 20:1-6.)
26 For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.
27 Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things.
28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain.
(Paul had planned on stopping in Rome on his way to Spain.)
29 And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ.
30 Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me;
(Paul asked for prayer.)
31 that I may be delivered from them that are disobedient in Judaea, and that my ministration which I have for Jerusalem may be acceptable to the saints;
32 that I may come unto you in joy through the will of God, and together with you find rest.
(Paul was specific with his requests for prayer.)
33 Now the God of peace be with you all. Amen.
(Theme of Chapter 15: Paul concluded his teaching where he began it. Paul presented the fundamentals of Salvation and assured everyone that through faith in Jesus Salvation was available to all: both Jews and Gentiles.)
Romans 16
(This last chapter was Paul greeting specific people within the Roman church.)
1 I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae:
(Paul commended (to stand with) Phoebe, a servant of the church in Cenchreae.)
2 that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.
(The KJV stated that Phoebe had been a "succourer of many." The word succourer meant "a woman set over others, a female guardian, protectress, patroness, caring for the affairs of others and aiding them with her resources." Phoebe was an exceptional leader!)
3 Salute Prisca and Aquila my fellow-workers in Christ Jesus,
(Aquila and Prisca were Paul's fellow-workers.)
4 who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles:
5 and salute the church that is in their house. Salute Epaenetus my beloved, who is the first-fruits of Asia unto Christ.
(Paul mentioned a church in a "house." Remember from Acts 2, church was mentioned as being in temples and in homes.)
6 Salute Mary, who bestowed much labor on you.
7 Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me.
8 Salute Ampliatus my beloved in the Lord.
9 Salute Urbanus our fellow-worker in Christ, and Stachys my beloved.
10 Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus.
11 Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord.
(Paul referred to Herodion as his "kinsman." Herodion was a relative of Paul's.)
12 Salute Tryphaena and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord.
13 Salute Rufus the chosen in the Lord, and his mother and mine.
(Rufus' mother acted towards Paul as a mother.)
14 Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them.
16 Salute one another with a holy kiss. All the churches of Christ salute you.
17 Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them.
(Doctrine: "Mark" and "turn away" from those that cause divisions and occasions of stumbling that contradict the Apostles' Doctrine.)
18 For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent.
(Those who should be marked served themselves at the expense of others. They were also deceivers by their smooth and fair speech.)
19 For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil.
20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you.
21 Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen.
(Timothy was with Paul when Paul wrote this letter.)
22 I Tertius, who write the epistle, salute you in the Lord.
(Tertius wrote down Paul's words.)
23 Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.
24 The grace of our Lord Jesus Christ be with you all. Amen.
25 Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal,
26 but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith:
(The mystery has been made manifest: made visible, made known.)
27 to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.
(The sixth book of the New Testament began the section known as the Pauline Epistles because it consisted of letters written by Paul. The Book of Romans was (chronologically) the sixth of Paul's letters. It was written about twenty-five years after Christ's resurrection. Paul wrote this letter while he was in Corinth and sent it to Rome by Phebe. Based on the material from the Book of Acts and the Corinthian epistles, the Book of Romans clearly indicated that it was written from Corinth on Paul's third missionary journey (see Acts 20:1-6). At this time, Paul had never visited Rome, but after ministering in Jerusalem, he hoped to go to Rome on his way to Spain: Romans 15:23-25).
(The Book of Romans was placed first because it presented the most basic explanation of Christian Doctrine, specifically the Doctrine of Salvation. Paul proved that Salvation was available to all: both Jews and Gentiles. Paul presented the foundation of Christian Doctrine in the form of a logical argument, each premise was built on the previous presentation. Consequently, it was vital that we understood each chapter before progressing through this book, otherwise, we would arrive at a wrong understanding, especially as it related to the topics discussed in the later chapters. We saw that when this book was misinterpreted, it was a result of ignoring what Paul previously wrote and the misinterpreter creating their own context.)
Day 326
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