Romans Study: Chapters 15-16

Chapter links: Study Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, God, Questions.

Romans Chapter 15 Sentence-by-Sentence Section

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links to sentences in this chapter:

C15-S1 (Verse 1), C15-S2 (Verse 2), C15-S3 (Verse 3), C15-S4 (Verse 4), C15-S5 (Verse 5-6), C15-S6 (Verse 7), C15-S7 (Verse 8-9), C15-S8 (Verse 10), C15-S9 (Verse 11), C15-S10 (Verse 12), C15-S11 (Verse 13), C15-S12 (Verse 14), C15-S13 (Verse 15-16), C15-S14 (Verse 17), C15-S15 (Verse 18-19), C15-S16 (Verse 20-21), C15-S17 (Verse 22), C15-S18 (Verse 23-24), C15-S19 (Verse 25), C15-S20 (Verse 26), C15-S21 (Verse 27), C15-S22 (Verse 27), C15-S23 (Verse 28), C15-S24 (Verse 29), C15-S25 (Verse 30-32), C15-S26 (Verse 33), C15-S27 (Verse 33)'.

Our chapter theme is: 'Help Others'.

This chapter is about the practical and visible parts of our salvation that is to be seen in our everyday life. It tells us how to maintain our personal testimony. We are to bear one another's burdens to bring glory to God and to follow the example of Christ. We should also follow Paul's example and strive to admonish each other and to reach new people with the gospel. We are also to provide carnal things (money) to those who have ministered to us in spiritual things.

This chapter follows Chapter 14 where we were told about the difference between the strong saved person and the weak saved person. And, our flesh causes almost everyone to claim that they are the strong saved person. Now this chapter tells us the responsibilities of the strong saved person.

The most used non-prepositional word in this chapter is God with 13 occurrences. The second most used non-prepositional word in this chapter is Christ with 11 occurrences. The third most used non-prepositional word in this chapter is Gentiles with 10 occurrences. Christ is the one Who teaches us how to live like God wants us to live and to not live like other Gentiles (lost people) live.

in this chapter we find then in 15:1 and we find Now in 15:5, 8, 13, 23, 25, 30 and 33 and we find when in 15:28 and 29. Paul starts this chapter telling us that what he is going to say comes after what has was said (then) in Chapter 14 and is the basis for future pl and (when) but along the way he tells us what we need to deal with the Now.

Below are summaries of each sentence which supports the chapter summary which was just given.

15:1 introduces the theme of this chapter and tells tells us that the We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. We are to do this in order to show the character of Christ. The next sentence adds instruction to the message of this sentence and the sentence after that (15:3) tells us that Christ gave us the example to follow. Paul continues with how Jesus Christ gave us an example and followed that truth with how his own life was also an example of following Jesus Christ in this doctrine. Paul ends the chapter with a prayer request that they also strive together with me in your prayers to God for me. Thus, everything in this chapter is instructions on how we are to do the message of our first sentence.
15:2 says, Let every one of us please his neighbour but look at the reason which is for his good to edification. This isn't just to be a nice person and have the neighbour like you. This isn't to be a doormat to be walked on. The to edification means to teach them how to be Godly. Yes, we need to put up with The reproaches of them that reproached thee as this next sentence tells us t. However, there is a limit and if our action is not causing the neighbor to become more like Christ (to edification), then we do not have to continue with what we are trying to do to help them.
God brought punishment upon the Jews after they kept refusing His message and kept trying to destroy His church. God has destroyed several cultures after the people kept refusing to hear His message. Matthew 10:14 and Mark 6:11 and Luke 9:5 tell us that Jesus said And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. There are people who say that we should never give up on people but while we are wasting our time trying to reach someone who refuses to listen, we aren't finding the person who will listen.
One of the reasons that 15:3 uses Christ is because we need the personal guidance of Christ to know when to give up on people. If someone refuses to hear the message that God is trying to give them then, at some point, we need to move on to someone who will listen and leave them with their troubles until they get an attitude adjustment. It's one thing to help the enemy after he stops trying to kill you but it's something else to help the enemy why he is still actively trying to destroy your side. That's called being a traitor. Yes, we need to Please our neighbour but we also need to keep in mind God's qualification of for his good to edification. If we can't give our neighbour Godly edification then we need to find another neighbour who will receive Godly edification.
15:3 gives us the reason for helping our neighbour and bearing the infirmities of the weak.
- Our sentence starts with the word: For. This means: 'Here�s why the prior sentences are true'.
- Next, our sentence continues with the phrase even Christ pleased not himself.
- Next, our sentence continues with the phrase but, as it is written. This tells us that this doctrine comes from the Old Testament and that Paul did not come up with it on his own.
- Next, our sentence continues with the phrase The reproaches of them that reproached thee fell on me. This sentence quotes Psalms 69:9.
- Please see the note for 15:3 under Christ for more details.
15:4 tells us why Christ pleased not himself.
- Our sentence starts with the word: For. This means 'Here�s why Christ pleased not himself'.
- Next, our sentence continues with the phrase For whatsoever things were written aforetime were written for our learning Even though we do not do the things found in the religious part of the Mosaic law, we can still learn from what God's character is like and the right attitude to have when we worship God. However, if we do not study whatsoever things were written aforetime, then we will not learn.
- Next, our sentence continues with the phrase that we through patience and comfort of the scriptures might have hope this phrase tells us that, if we will act as God wants us to act, then blessings will come after our actions. In addition, the character of God (�hope�) gives us the assurance that blessing will come as promised. However, we must have patience because God acts in His own time and in His own way. In addition, we are to have comfort of the scriptures because of the promises found there.
15:5-6 is a single sentence that we are to obey 15:1-4 so that we can receive the blessings of 15:4. And, after receiving the blessings, we are to glorify God the way that God wants us to do.
- Our sentence starts with the word: Now this means: 'After you understand what came before this sentence'.
- Next, our sentence continues with the phrase the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus.
  - The word according means: 'Harmonizing with the attitudes and actions of Christ Jesus'.
  - The title of Christ Jesus is used to let us know that this is available to all saved but requires spiritual maturing before we can do what is required and, thereby, receive the blessings.
  - The phrase the God of patience and consolation tells us that these attributes come from God. However, the word grant means that God may, or may not, grant these attributes to us. It depends on if we are likeminded one toward another according to Christ Jesus God will grant these attributes to us if we use them to accomplish His purpose (�likeminded one toward another�). However, if we refuse to use them to accomplish God's purpose then God has no reason to grant these attributes to us.
- Next, our sentence continues with the phrase That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
  - This phrase tells us why (�That ye may�) God will grant these attributes to some saved people.
  - We are not going to have one mind and one mouth to glorify God unless we are willing to become likeminded one toward another according to Christ Jesus.
  - The phrase the Father of our Lord Jesus Christ tells us that our Lord Jesus Christ had the same character as God the Father.
  - The word even lets us know that it is just as important for the saved to receive the same character as God the Father. This is how we glorify God It is also how we receive the promises which are part of our being able to cry, Abba, Father (8:15). Those saved people who refuse to fulfill these requirements are refused, by God, when they seek to promises.
- Please see the notes for 15:5 under Christ Jesus and for 15:6 under Lord Jesus Christ for more details.
15:7 tells us what to do in order to receive the promise.
- Our sentence starts with the word: Wherefore this means that we will see the promise fulfilled everywhere we look after saved people have fulfilled the requirements of this sentence.
- Next, our sentence continues with the phrase receive ye one another, as Christ also received us to the glory of God.
  - The word as means: 'in the same way'. This qualifies the phrase as Christ also received us.
  - Next, we are to receive ye (each and every one of you personally) one another in the same way that Christ also received us However, since Christ only deals with the spiritually mature, we are to apply the lessons of Chapter 14 to this command.
  - The phrase to the glory of God tells us that this is a way to show the glory of God.
- Please see the note for 15:7 under Christ for more details.
15:8-9 is a single sentence which tells us about the ministry of Jesus Christ.
- Our sentence starts with the word: Now this means: 'After you understand what came before this sentence'.
- Next, our sentence continues with the phrase I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers that is: Jesus Christ was a Jew (�minister of the circumcision�) and He confirmed the promises made unto the fathers However, the Jews were not willing to receive those promises according to the truth of God therefore, they did not receive those promises.
- Next, our sentence continues with the phrase And that the Gentiles might glorify God for his mercy that is: Jesus Christ was a minister�for the truth of God that the Gentiles might glorify God for his mercy We are to accept the ministry of Jesus Christ and we are to glorify God for his mercy if we want to receive the promises.
- Next, our sentence continues with the phrase as it is written this lets us know that what follows is a quote from the Bible. However, in most cases where the Old Testament is quoted, the speaker / writer expects the listener / reader to consider the quote within the context where it is found and understand the true message of the quote.
- Next, our sentence continues with the phrase For this cause I will confess to thee among the Gentiles, and sing unto thy name this fulfils the prophecy of 2Samuel 22:50 and Psalms 18:49. Please see the note for 15:8 under Jesus Christ for more details.
15:10 adds a quote of several Old Testament verses to what was said in the prior sentence.
- The quote are: Deuteronomy 32:43; Psalms 66:1-4; 67:3; 68:32; 97:1; 98:3; 138:4-5; Isaiah 24:14-16 and 42:10-12.
- Please see the note for 15:8 for more details on how these quotes support the doctrine of this chapter.
15:11 adds a quote of Psalms 117:1 to what was said in 15:8-9. Please see the note for 15:8 under Jesus Christ for more details.
15:12 adds a quote of Genesis 49:10; Psalms 2:4-12; 22:27; 72:8-10, 17; Isaiah 11:1, 10; 42:1-4; 49:6; Daniel 2:44; 7:14; Micah 4:1-3; 5:4 Jeremiah 16:19; 17:5-7 to what was said in 15:8-9. Please see the note for 15:8 under Jesus Christ for more details.
15:13 this verse continues with promises from the God of hope Please see the Doctrinal Study called Significant Events in the New Testament for links to made in the New Testament outside of the Gospels.
- Our sentence starts with the word: Now this means: 'After reviewing the promise of God told to us in the prior references'.
- Next, our sentence continues with the phrase the God of hope this is Who will fulfill these promises.
- Next, our sentence continues with the phrase fill you with all joy and peace in believing this phrase gives us the promise (�fill you with all joy and peace�) and the requirement to receive the promise (�believing�). True Biblical believing requires that our ongoing continuous action back our claimed belief.
- Our sentence continues with the phrase that ye may abound in hope, through the power of the Holy Ghost that is: each and every one of us personally (�ye�) may abound in hope, through the power of the Holy Ghost Obviously, this is done through the power of the Holy Ghost If we do not maintain our ongoing personal relationship with God, then we lose access to the power of the Holy Ghost In addition, our phrase started with the word that this means that God will fill you with all joy and peace in believing so that we will increase our belief in receiving blessings from God strictly because it is God's character to bless His obedient children.
- Please see the note for 15:8 under Jesus Christ for more details.
15:14 tells us that Paul was persuaded of their spiritual maturity.
- Our sentence starts with the word: And this means it is added to the prior sentence.
- Next, our sentence continues with the phrase I myself also am persuaded of you, my brethren Paul was completely convinced of their salvation because of the witness of their life which was spoken of in other parts of the Roman empire.
- Next, our sentence continues with the phrase that ye also are full of goodness this means that they had a God-changed life that others could see.
- Next, our sentence continues with the phrase filled with all knowledge they knew and obeyed the word of God Some knowledge only comes from personal experience such as how to ride a bicycle. Since they were filled with all knowledge, that included knowledge that comes from personal experience. And, since Paul is writing about knowledge of the word of God, they also had the knowledge which only comes from obeying the word of God.
- Next, our sentence continues with the phrase able also to admonish one another this phrase is given after the prior phrases because only people who have fulfilled the prior phrases can do this phrase.
- Please see the note for 15:8 under Jesus Christ for more details.
15:15-16 is a single sentence which which says why Paul wrote to them in spite of knowing their testimony and spiritual knowledge.
- Our sentence starts with the phrase Nevertheless, brethren this means: 'Even though you are able to admonish one another'.
- Next, our sentence continues with the phrase I have written the more boldly unto you in some sort this means that Paul wrote more directly from God than what others in their church might talk to them. That is: Paul was directed to write this letter of doctrine so that they, and us, would have a clear, and written, set of instructions on how to make the offering up of the Gentiles (to) be acceptable (to God), being sanctified by the Holy Ghost In other words, obeying the doctrines of this epistle will make our life acceptable to God and will make us sanctified by the Holy Ghost.
- Next, our sentence continues with the phrase as putting you in mind this means to make them, and us, think about the things written. Our memory is not reliable. Try to remember a sermon that you heard a month ago. While some sermons might stick with us, most won�t. However, we do not lose the written and preserved word of God therefore, Paul wrote this epistle for the exact reason why it is taught today.
- Next, our sentence continues with the phrase because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles Paul was the apostle to the Gentiles. He was the highest human authority from God to us. Therefore, God used Paul to give us this epistle of doctrine and tell us to retain and obey it.
- Next, our sentence continues with the phrase ministering the gospel of God this is what Paul dedicated his life to do and it is what God wants each of us to do.
- Next, our sentence continues with the phrase that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost this phrase was already dealt with. This is why Paul dedicated his life to the service of God and it was why God had Paul write this epistle.
- Please see the note for 15:16 under Jesus Christ for more details.
15:17 says: I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
- First, notice that Paul wrote: I may glory�in those things which pertain to God He did not glory in anything related to the world, such as a position or fame, nor of his flesh, such as some physical prowess. The only things which we should glory in are things which pertain to God.
- Next, notice that Paul wrote that he did glory through Jesus Christ that is: he personally entered into his relationship with Jesus Christ, and remained in that relationship, so that those things which pertain to God could be done through that relationship.
- Finally, Paul wrote: I have therefore He had this relationship, and those things which pertain to God, because God gave him his position and he did what God wanted him to do with his position. This is in spite of all that he was required to suffer. Likewise, if we do what God wants us to do, within the position that God gave to each of us, then we also might glory�in those things which pertain to God.
- Please see the note for 15:17 under Jesus Christ for more details.
15:18-19 is a single sentence which tells us that Paul did not dare boast of the things which would make him look good to sinful men.
- Our sentence starts with the word: For. Forthey 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. He goes on to write that he did not dare to write about the miracles or other things because then people would look at Paul instead of looking to God. Yes, we read about these things in the Book of Acts, but that was written by Luke. Good luck finding such in Paul�s writing. Yes, he did write such things but he worder it as: I knew a man and did not directly name himself.
- Next, our sentence continues with the phrase 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, through mighty signs and wonders, by the power of the Spirit of God Yes, Paul is acknowledging that God did these things by me, but he is not giving any details. And, he is writing these things only to explain the rest of our sentence.
- The rest of our sentence says: so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ this tells us everywhere Paul went and what he did everywhere he went. His doing this is why God gave Paul the position that God gave to him. Likewise, God gives each of us a position and spiritual gifts to do the job that God assigns to us.
- Next, please note that what Paul preached was the gospel of Christ). This is 'the good news that Christ can spiritually mature the child of God'. Yes, the epistles which mainly give us the gospel of Christ contains how to be saved, but that truth is presented as: 'This is how God saved you and He saved you with the intention of your spiritual growth'. Too many churches are mainly spiritual nurseries with most people who are not spiritual babies being lost and ministers of devils. The question should be: �What percentage of the church members are actively engaged in building the kingdom of God?�.
- Please see the notes for 15:18 and 15:19 under Christ for more details.
15:20-21 tells us how Paul did his job. It also tells us how we are supposed to do our own God-given jobs.
- Our sentence starts with the phrase Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation Very few people who claim to be saved want to dedicate their life to the service of God. And, most of those few want to go to someone�s ministry and get a staff position working themselves up through various positions and ministries until they are the head preacher of a large work which was another man's foundation that is not what God wants for most of His people. Yes, after Bible School people need to take a staff position to get experience. Even Paul worked on staff at Antioch. However, as clearly written in this sentence, that was not the end goal of Paul and oo many of God's ministers miss God's plan for their life by accepting such a 'safe' position.
- Next, our sentence continues with the phrase But as it is written this lets us know that what follows is a quote from the Bible. However, in most cases where the Old Testament is quoted, the speaker / writer expects the listener / reader to consider the quote within the context where it is found and understand the true message of the quote.
- Next, our sentence continues with the phrase To whom he was not spoken of, they shall see: and they that have not heard shall understand this is a reference to Isaiah 52:15 where God promised that the gospel would go to the Gentiles as a result of the crucifixion. It is also a reference to Isaiah 65:1 where God says that the Gentiles would seek Him after the Jews turned to a perverted religion.
- Please see the note for 15:20 for more details.
15:22 tells us why Paul had been much hindered from going to them.
- For (Here's why) I have been much hindered from coming to you.
- These people were already saved and serving God. Satan wanted to prevent Paul from going to them and preaching the gospel of Christ because it would help them to mature spiritually and have a firm foundation for their doctrine and religion. Satan doesn't like people getting saved but he really doesn't like saved people to receive the gospel of Christ because then they start taking sound doctrine to others. They multiply where immature saved people don't multiply or produce spiritual bastards (Hebrews 12:8).
15:23-24 is a single sentence that tells us how Paul had determined that he could visit them and what his future pl and were. As all of our pl and should be, Paul's were subject to change by God and Paul made it to Rome, just not the way he planned.
- Our sentence starts with the phrase But now having no more place in these parts, and having a great desire these many years to come unto you the things which hindered Paul�s pl and were removed.
- Next, our sentence continues with the phrase Whensoever I take my journey into Spain, I will come to you Paul is telling them his plan. Unfortunately, things don�t always go as we plan. Still, we need to make pl and for how best to serve God.
- Next, our sentence continues with the phrase for I trust to see you in my journey, and to be brought on my way thitherward by you Paul expected financial, fellowship and prayer support as a missionary. All missionaries should be able to rely upon God's peoplefor these things.
- Next, our sentence continues with the phrase if first I be somewhat filled with your company this is Paul�s plan for fellowship.
15:25 continues Paul's pl and that he started telling about in 15:23. Our sentence says: But now I go unto Jerusalem to minister unto the saints. Paul did make it to Rome, but not the way that he planned. He also did not get to go to Spain.
15:26 tells us why Paul was going to Jerusalem. Our sentence says: For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem the saved in Jerusalem were being punished by God because they refused to let God change their doctrine even though God had made it clear, to the church, three times that their doctrine was wrong. Now, mission works are trying to help them and they refused to be thankful but, instead, blamed Paul for their trouble. Here we see typical sinful human reaction. Instead of being thankful for help and getting right with God, whey blamed their problems on Paul.
15:27 has two sentences which tell us that we should provide money (and other carnal things) to those people who provide us with spiritual things such as how to get saved and how to grow spiritually. This verse tells us that others were doing what God taught was the right thing to do. When we're in trouble or our loved ones are in trouble we want to go to the preacher and have him tell us what the word of God says to do and have him pray for us. Why? Because he can get answers from God when we can't. He can because he spends time in prayer and Bible study that we don't. We don't spend time raising crops or butchering animals. We have no problem paying those people who do the work to make food available at the store. That's the basic idea of trade. They pay us for what we do that they don't and we pay them for what they do that we don't. Even so we are to pay those who spend time doing spiritual things for us that we don't or can't. (Please see Acts 11:27-30; 1Corinthians 9:11; 2Corinthians 8:1-15; Galatians 6:6-10; Philemon 1:19 and associated notes for more details on this verse and principles.)
- Our first sentence starts with the phrase It hath pleased them verily that is: them of Macedonia and Achaia were pleased with the chance to help the mother church.
- Next, our sentence continues with the phrase and their debtors they are this phrase adds why them of Macedonia and Achaia were pleased with the chance to help the mother church.
- Our second sentence starts with the phrase For if the Gentiles have been made partakers of their spiritual things It explains why they were debtors they had been made partakers of their (the Jerusalem church) spiritual things What most people fail to realize is that spiritual things are far more valuable than carnal things therefore, people who exchange carnal things for spiritual things end up being debtors.
- Next, our sentence continues with the phrase their duty is also to minister unto them in carnal things this was their God-given way to repay their debt.
15:28 continues Paul's stating His pl and to go to Spain after he takes the money help from missionary churches to Jerusalem.
- Our sentence says: When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain Here we see Paul�s plan to start a mission work in Spain after he went to Jerusalem. And, even though the work at Rome was still a mission work, he expected the spiritually mature leaders of that work to support his mission effort.
- The word: fruit is best understood based upon Philippians 4:17 (�Not because I desire a gift: but I desire fruit that may abound to your account�). We get fruit added to our Heavenly account when we support missions work, but only if those works are producing true results for the kingdom of God.
- This is something that we all need to think about. The U.S. has been sending missionaries to many fields around the world for 150 years or more. These fields still need our missionaries and our money. When the first century church started missions, they were sending out their own missionaries and help was sent back to the mother church in the same generation as the first missionary reached them. In other words, the mission works had people who were spiritually mature enough to support further mission works. The people at Rome, whom this letter was written to, were expected to support Paul going further to start another mission work
- We are to be 'fruit inspectors' and verify that the mission works are producing true Godly fruit True Godly fruit is promised to remain.
15:29 is explained in the note for this verse under Christ.
15:30-32 is a single sentence that is Paul�s last instructions in this epistle and is a summary of all that was written earlier in the epistle.
- Our sentence starts with the word: Now this means: 'After understanding what was written prior to this'.
- Next, our sentence continues with the phrase I beseech you, brethren Paul is begging them, as spiritually mature saved people, to do what he can not order them to do.
- Next, our sentence continues with the phrase for the Lord Jesus Christ's sake, and for the love of the Spirit Here we read why they should do as asked. The Lord Jesus Christ and the Spirit are two different members of the Trinity and each has a different relationship to the saved. Paul is begging based upon each of these relationships which they have.
- Next, our sentence continues with the phrase that ye strive together with me in your prayers to God for me there is more power in communal prayer than there is in prayer by an individual. Paul had many prophets telling him that tribulation and bonds awaited him at Jerusalem. They told him to not go and, yet, he went because that was God's will for his life. We would not have the prison epistles if Paul did not go.
- Next, our sentence continues with the phrase That I may be delivered from them that do not believe in Judaea Notice that Paul did not write that he would be lost. He wanted to be delivered from the saved people who refused to believe the truth of the word of God which corrected their religious traditions.
- Next, our sentence continues with the phrase and that my service which I have for Jerusalem may be accepted of the saints.
- When Paul got there, (Acts 21:17-40), he reported God blessing the work in the mission field and he presented the money from the new converts.
- The elders dismissed all of the work of God and reported that many thousands of Jews there are which believe; and they are all zealous of the law (they were all zealous for their religious traditions which went against the word of God.
- Their concern was that: the multitude must needs come together they were not interested in correcting doctrinal error but wanted to compromise with unhappy lost people and carnal believers who did not want the accept true doctrine which corrected their errors.
- The service which I(Paul) had for Jerusalem was not accepted of the saints because they preferred compromise with unbelievers (them that do not believe in Judaea) over submitting to the will of God.
- Next, our sentence continues with the phrase That I may come unto you with joy by the will of God, and may with you be refreshed this was the end result that Paul desired. He did not receive it because it was not the will of God However, instead of being upset, Paul accepted the will of God and did what he could to continue to build the kingdom of God.
15:33 tells us Paul�s conclusion on the subject of this chapter.
- Our first sentence says: Now the God of peace be with you all.
  - Some people can expect the God of peace to be with them and those churches which follow Christ can expect the God of peace to be with the church even if some members are too spiritually immature to truly follow Christ However, those (people and churches) who refuse to follow Christ, as Paul specifies in this epistle, can not expect the God of peace to be with them.
  - Our sentence starts with the word: Now this means: 'After you do what was requested to help build the kingdom of God'. God may not answer our prayers as we request, but if we pray, as requested, and are sincere in our efforts to build the kingdom of God, then we can have peace because we did what we could.
  - Next, our sentence continues with the phrase the God of peace be with you all If we are doing all that we can to obey the doctrine of this epistle, and especially we are obeying the doctrine of this chapter, then we should have the peace of God and should have peace with God (Please see the notes for these phrases in the Word Studies.) If we do not have these types of peace then we are being disobedient or we lack true Biblical faith because worry and upset are the opposite of true Biblical faith And, quite often, this lack of peace is because people are fighting over things that this chapter tells us to not fight over.
- Our second sentence, in this verse, says: Amen this doubles the prior sentence.

One outline for this chapter (from Treasure of Scripture Knowledge) is:

15:1 : The strong must bear with the weak.
15:2 : We must not please ourselves.
15:3-6 : for Christ did not so.
15:7 : but receive one another, as Christ did us all.
15:8-14 : both Jews and Gentiles.
15:15-27 : Paul excuses his writing.
15:28-29 : and promises to see them.
15:30-33 : and requests their prayers.

C15-S1 (Verse 1) What to do after getting the doctrine of Chapter 14 right.

We then that are strong ought to bear the infirmities of the weak,
and not to please ourselves..

Please notice that this sentence starts out with We. Paul is telling others to do what he himself has done. He is not laying a burden on others that he himself refused to bear.

Next, please notice that Paul lays this burden on those people that are strong . Lots of people want to proclaim how strong they are spiritually but do not want to take this responsibility that comes with such a claim. Those people who make such a claim while refusing the responsibility prove that they are vain and full of pride. We find forms of the word strong / strength occurring 601 times in 556 verses of the Bible, 58 times in 56 verses of the New Testament but only 3 times in Romans (4:20; 5:6 and our current sentence). While we all know that there are different measures of strength (physical, tensile, spiritual, etc), each of these verses tell us about spiritual strength. For example, 4:20 says, He (Abraham) staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God. That sentence uses Abraham to teach us how to be spiritually strong in faith. Then 5:6 tells us For when we were yet without strength, in due time Christ died for the ungodly . It, obviously, tells us how to get spiritual strength. (Please see the notes for those sentences for more details.) thus, when our current sentence says We then that are strong, it is talking about those people who have experienced getting spiritual strength from Christ, and know how to get more and know how to use that spiritual strength to build up their faith like Abraham did.

Our sentence also tells us that the strong ought to bear the infirmities of the weak in order to show the character of Christ (as 15:3 says). It also provides a transition from chapter 14 which taught us about the weak brother and how the strong isn't to argue with the weak brother but also isn't to let the weak brother judge him. Our sentence then tells us that the spiritually strong need to put up with the needs of the spiritually weak. Further, our sentence says and not to please ourselves. Thus, it is a choice between bearing the infirmities of the weak and pleasing ourselves, we are told to bear the infirmities of the weak.

Please see the note for Romans 8:26 for links to all place in the Bible where any form of the word infirm is used along with the definition from Webster's 1828 and a short note on each verse. Thompson Chain Topics provides links to infirm as 'Mt 8:17; Lu 5:15; 13:11; Joh 5:5; 2Co 12:10; Ga 4:13; 1Ti 5:23; Heb 4:15' Nave's Topical Bible provides links to infirmity as 'PHYSICAL: Moses exempt from: De 34:7. Caleb: Jos 14:11.' International Standard Bible Encyclopedia defines infirmity as 'in-fur'-mi-ti (dawah, chalah, machalah; astheneia): this word is used either in the singular or plural (the latter only in the New Testament) and with somewhat varying signification. (1) As sickness or bodily disease (Joh 5:5; Mt 8:17; Lu 5:15; 8:2; 1Ti 5:23). In the last instance the affections seem to have been dyspeptic, the discomfort of which might be relieved by alcohol, although the disease would not be cured thereby. It is probable that this condition of body produced a certain slackness in Timothy's work against which Paul several times cautions him. In Lu 7:21 the Revised Version (British and American) has "diseases," which is a better rendering of the Greek noson, used here, than the King James Version "infirmities." (2) Imperfections or weaknesses of body (Ro 6:19; 2Co 11:30 the King James Version; 2Co 12:5,9-10 the King James Version; Ga 4:13). (3) Moral or spiritual weaknesses and defects (Ps 77:10; Ro 8:26; 15:1; Heb 4:15; 5:2; 7:28). in this sense it is often used by the classic English writers, as in Milton's "the last infirmity of noble minds"; compare Caesar,IV , iii, 86. the infirmity which a man of resolution can keep under by his will (Pr 18:14) may be either moral or physical. In Lu 13:11 the woman's physical infirmity is ascribed to the influence of an evil spirit.'

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used. When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for 2Corinthians 10:3-6 about the word strong. The functional definition is: ' Having physical active power, or great physical power; having the power of exerting great bodily force; vigorous'.

Forms of the word bear (verb) occur 352 times in 335 verses of the Bible, 91 times in 88 verses of the New Testament and, in Romans, in 2:4, 15, 3:25, 8:16, 9:1, 10:2, 11:18, 13:4, 9 and our current sentence. This word is used in the Bible to mean 'to carry a load over a period of time'. Sometimes, it includes pain, suffering and other things such as what a woman goes through when she bears a child. However, other times it is not suffering but a requirement that we must meet such as when 1Corinthians 15:49 says, And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

Please see above, within this note, about the word infirm.

Please see the note for Romans 14:2 for links to every verse, in Romans, which uses the word weak along with a short note for each and the definition from Webster's 1828 . Please also see the note for 1Corinthians C4S12 about this word. The functional definition is: 'The primary sense of the root is to yield, fail, give way, recede, or to be soft. 1. Having little physical strength; feeble'.

Forms of the word please occur 279 times in 272 verses of the Bible, 74 times in 73 verses of the New Testament and, in Romans in 1:32; 8:8; our current sentence, 2, 3, 26, 27. Please notice that most of these occurrences are in our current chapter. in this chapter Paul is addressing mature Christians and reminding us that the pleasure of others is what God wants us to concentrate on and not our own pleasure. Please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about this word. The functional definition is: 'To excite agreeable sensations or emotions in; to gratify'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'strong. Ro 4:20; 1Co 4:10; 2Co 12:10; Eph 6:10; 2Ti 2:1; 1Jo 2:14 ought. Ro 14:1; 1Co 9:22; 12:22-24; Ga 6:1-2; 1Th 5:14 please. Ro 15:3 General references. exp: Le 11:22; 2Sa 10:11; Php 2:4.'.

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C15-S2 (Verse 2) Let every one of us please his neighbour for his good to edification.

This sentence adds more detail to the prior sentence when it says for his good to edification. This sentence isn't just instructing us to be a nice person and have the neighbour like you. This sentence isn't telling us to be a 'doormat to be walked on'. The to edification means to teach them how to be Godly. Yes, we need to put up with The reproaches of them that reproached thee as this next sentence tells us t. However, there is a limit.

God brought punishment upon the Jews after they kept refusing His message and kept trying to destroy His church. God has destroyed several cultures after the people kept refusing to hear His message. Matthew 10:14 and Mark 6:11 and Luke 9:5 tell us that Jesus said And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. There are people who say that we should never give up on people but while we are wasting our time trying to reach someone who refuses to listen, we aren't finding the person who will listen. One of the reasons that 15:3 uses Christ is because we need the personal guidance of Christ to know when to give up on people. If someone refuses to hear the message that God is trying to give them then, at some point, we need to move on to someone who will listen and leave them with their troubles until they get an attitude adjustment. It's one thing to help the enemy after he stops trying to kill you but it's something else to help the enemy why he is still actively trying to destroy your side. That's called being a traitor. Yes, we need to Please our neighbour but we also need to keep in mind God's qualification of for his good to edification. If we can't give our neighbour Godly edification then we need to find another neighbour who will receive Godly edification.

Please see the note for Romans 7:12 which has links to every verse, in Romans, which uses the word good along with the Webster's 1828 definition and an explanation why the definition that I use for good, when dealing with the Bible, is: 'that which comes from God'. It should be easy to see how my definition fits within this sentence. Please also see the note for Romans 15:1 which has links to every place in Romans where forms of the word please are used.

The only other place that Romans uses neighbour is in 13:9 and 13:10 where we read 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. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. However, we find forms of the word neighbour occurring 157 times in 144 verses of the Bible and occurring 21 times in the New Testament (Matthew 5:43; Matthew 19:19; Matthew 22:39; Mark 12:31, 33; Luke 1:58; 10:27, 29, 36; 14:12; 15:6, 9; John 9:8; Acts 7:27; Romans 13:9; 13:10; our current sentence; Galatians 5:14; Ephesians 4:25; Hebrews 8:11; James 2:8. Probably the best known is in Matthew 22 and Mark 12 and Luke 10 where Jesus taught about the two greatest commandments of God and gave the parable of the 'Good Samaritan'. Of course, we all know that we are supposed to be like the 'Good Samaritan'. Lots of people like to claim that they are and while they might do things like 'help the little old lady across the street', the fact is that the 'Soul Winning' ministries are the most neglected in the church. Our sentence tells us that our goal is to be for his good to edification. Doing things like 'helping the little old lady across the street' does not accomplish this God given goal unless it is used to actually do 'Soul Winning'. The most important way that we can obey the command in this sentence is to be involved in 'Soul Winning' ministries. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

Please see the note for Romans 15:1 which has links to every place in Romans where forms of the word please are used. Please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about this word. The functional definition is: 'To excite agreeable sensations or emotions in; to gratify'.

Please see above, within this note, about the word neighbour.

Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used and see the note for Romans 7:12 for links to every place in Romans where the word good is used. Please also see the note for 2Corinthians 5:10 about the word good. The functional definition is: 'what comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

We find forms of edification in only 19 verses of the Bible, and the links to those verses is in the note for 14:19 along with the definition from Webster's 1828 . The functional definition for this word is: 'To instruct and improve the mind in knowledge generally, and particularly in moral and religious knowledge, in faith and holiness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 14:19; 1Co 9:19-22; 10:24,33; 11:1; 13:5; Php 2:4-5; Tit 2:9-10'.

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C15-S3 (Verse 3) Here is our example to follow.

First Step: Look at the example from Christ .

For even Christ pleased not himself;.

Second Step: Look at instructions from Scripture.

but,
as it is written,
The reproaches of them that reproached thee fell on me..

This sentence quotes Psalms 69:9 which says For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Therefore, this verse is directly linking this instruction to the verse which prophesied (For the zeal of thine house hath eaten me up) that Jesus would cleanse the Temple. In the Gospels we see the religious leaders getting rich by perverting God's Word and causing a reproach to fall upon God. When Jesus delivered God's message of 'Don't Do that!!' in a nice way, they ignored Him. The more clear He became in the message, the angrier they got. When He made a whip and delivered the message in a way that could not be ignored, then the reproaches of them that reproached thee fell on me and the religious leaders decided that it was time to 'kill the messenger'.

This sentence gives us the reason for helping our neighbour and bearing the infirmities of the weak when it says For (Here's why) even Christ pleased not himself. The note for This verse in the Lord Jesus Christ Study explains why this sentence uses Christ and not some other role, or combination of roles, that belong to the Son of God. Basically, the Bible uses Christ when it is talking about something that is given only to saved people and then only some of the saved people. Christ teaches us spiritual maturity. Those saved people who have not received the lesson, or who refuse to receive the lesson, do not get the blessing that comes after the lesson. in this particular sentence, we see Christ pleased not himself tied directly to the verse which prophesied that Jesus Christ would make a whip and drive out the money changers who were in the Temple. The note for this sentence in the Lord Jesus Christ Study explains how this action by Christ is our example of how we are to Please (our) neighbour for his good to edification. However, I expect a lot of saved people to not understand because of the spiritual maturity required to understand this particular lesson.

In our current sentence tells us that this prophecy was fulfilled by Christ before His death on the cross. Please also see the Doctrinal Study called Significant Events in the New Testament for links to prophecies that were fulfilled and referenced in the New Testament outside of the Gospels.

His message edified (see note for prior sentence) the people who were willing to hear it and brought damnation upon all who closed their minds and refused to think about God's message. Only those people who received the message were pleased, but that is what we are to do according to this sentence which puts Christ as our example and uses this particular incident as the particular example that we are to follow.

Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the note for Romans 3:9-11 which has links to every place in Romans that uses the phrase it is written along with other info on that phrase. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written.

Please see the note for 1Timothy 3:7 about the word reproach. The functional definition is: 'To censure in terms of opprobrium or contempt'.

Please the note for C11-S15 about the word fall. Please also see the notes for 1Timothy 3:6 about this word. The word fell. is the past-tense form of the word fall. The functional definition is: 'To drop from a higher place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. Ps 40:6-8; Mt 26:39,42; Joh 4:34; 5:30; 6:38; 8:29; 12:27-28; 14:30,31; 15:10; Php 2:8 the. Ps 69:9,20; 89:50-51; Mt 10:25; Joh 15:24 General references. exp: Ps 89:50; 1Co 10:33; Php 2:5.'.

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C15-S4 (Verse 4) Why we should verify doctrine with Scripture.

For whatsoever things were written aforetime were written for our learning,
that we through patience and comfort of the scriptures might have hope..

This sentence starts with For and tells us why we should verify doctrine with Scripture, as our prior sentence instructed us to do. It tells us that the scriptures (Bible / whatsoever things were written aforetime) were written for our learning (to teach us how to act and what attitudes to have and not just to have a mental exercise) that we through patience and comfort (of course, we will not get the blessings of God without going through His patience and His comfort that only comes from our learning from the scriptures) that we...might have hope (that we will have the motivation to act as God wants us to act for blessings that will come after we act based upon our assurance of reward with that assurance being based upon the character of God. Of course, the Bible teaches about the character of God and lets us know that He wants to bless the obedient.

Our sentence gives us the reason for obeying a command where we were told to follow the example that Christ gave us. 1Corinthians 1:22-24 tells us For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Of course, a sign has to be current enough to be seen. Meanwhile, Acts 17:21 tells us (For all the Atheni and and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) thus, what passed for wisdom among the Greeks was also some new thing. Notice that both Jews and Greeks seek something current (sign and...wisdom). However, 1Corinthians 1:22-24 says that they would not get what they were really seeking because they were looking at the wrong thing and seeking to gain what they really needed by using the wrong methods.

Meanwhile, our current sentence tells us that we can get what they were seeking by looking at whatsoever things were written aforetime. (Webster's 1828 dictionary defines aforetime as 'adv. afore and time. In time past; in a former time.') Notice that Jesus said For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. (Mark 13:22). Signs and new things can fool anyone. However, Scriptures, which were written aforetime have been examined every possible way by many people and if they did not match the character of God then they would have been rejected. In fact, that's why we reject something that's been 'lost for hundreds of years'. God promises to keep his commandments to a thousand generations (Deuteronomy 7:9; 1Chronicles 16:15; Psalms 12:7; Psalms 105:8). Simply put: if God has not preserved / kept it available to every generation, then it isn't Scripture. (Please see the Study called False for some of the many ways that devils and people teach false things using the Bible or a man written 'version' of the Bible.)

Returning to our sentence with the knowledge that whatsoever things were written aforetime means God's preserved written Word that has been available to every generation, we now see that the Bible was written for our learning. Notice that it did not say 'for our obedience' or 'for our promises'. Yes, there are things in the Bible that we are to learn from which do not directly apply to us. Lots of good people believe the erroneous doctrine that 'every promise in the Book is mine'. That's the basis of the doctrinal error which claims that God took the promises made to the Jews as a nation and transferred them to the church. In our current epistle we read For the gifts and calling of God are without repentance (11:29). That means God did not repent and take away those promises but God gave us different ones and while these promises are not to us, we can still learn about God's character from them. Further, as explained elsewhere on this site, the true Biblical Old Testament that was replaced by the New Testament (Hebrews 9) is only the religious part of the Mosaic Law. While we no longer have a Temple and no longer bring blood sacrifices, learning about that part of the Mosaic Law helps us to understand Hebrews and what was involved in the sacrifice of Jesus Christ. Therefore, these parts of the Bible which we do not have to obey are still there for our learning.

Forms of the word patient are found 49 times in 46 verses of the Bible, but only in this sentence and the next sentence. The note for Romans 5:3-5 provides links to every verse which uses the word patience along with a small note on each verse. That note does not include other forms of the word such as patient and patiently. The readers can look up those additional words if they find them necessary for their study. As that note says, our next sentence tells us that patience is a character trait of God. Thus, if we are to receive the hope that is offered in our current sentence then we must receive this character trail of God which our current sentence tells us to go through the way that we do that is by learning what the Bible teaches us about the character of God.

Next we are told to add (and) comfort of the scriptures to our patience. Notice that this phrase includes of the scriptures, which means we are not to get our comfort elsewhere if we want to receive true Biblical hope. Forms of the word comfort are found 131 times in 119 verses of the Bible, 47 times in 42 verses of the but the only other place it is found in Romans is Romans 1:12. There we read That is, that I may be comforted together with you by the mutual faith both of you and me. thus, the comfort offered within Romans requires us to receive our comfort of the scriptures for the expressed purpose of having Biblical hope which results in a life of faith whereby other saved people may be comforted together with you by the mutual faith both of you and (them). Bottom line: if we are not willing to live by faith then the scriptures will not give us comfort or hope.

Within the Bible, the word hope is an action verb that is like faith except where faith is based upon a promise found in the word of God, hope is based upon the character of God. Yes, it is 'that which is not seen' based upon Romans 8:24, but God 'is not seen' and God saves us, which is what 8:24 is actually talking about. So 'that which is not seen' is not whatever nebulous thing you want to plug in but is God and our true Biblical hope is based upon the character of God. Returning to our current sentence we see that we might (not guaranteed) have hope through patience and comfort of the scriptures. The scriptures let us learn about the character of God but we must apply patience to actually study them and listen to what the Holy Spirit is teaching us from them instead of just accepting what some man said that he found there without our even verifying his claims. When we actually do that we find that God is a Capitalist and not a Communist. He rewards those who dotrust and obey' and punishes those who refuse to do so because some man promised that 'we will all be in eternal bliss living in mansions in heaven' (Communistic version of heaven). The people who truly receive the hope of this sentence will do the commands of this chapter.

We find forms of the word aforetime in: Nehemiah 13:5; Job 17:6; Isaiah 52:4; Jeremiah 30:20; Daniel 6:10; John 9:13; Romans 15:4. Webster's 1828 defines this word as: 'adv. afore and time. In time past; in a former time'.

Forms of the word learn are found 70 times in 67 verses of the Bible, 34 times in 33 verses of the New Testament but only found in this sentence and in 16:16, within Romans. Please see the note for 1Corinthians 14:31 about the word learn. The functional definition is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned.

Please see the notes for Romans C5S2; Colossians C1S3 about the word patience. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'. Please also see the note for Romans C12S8 about the word patient.

Please see the note for Philippians 2:1 about the word comfort. The functional definition is: 'To strengthen; to invigorate; to cheer or enliven'.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word scripture and provides the definition from Webster's 1828 . The functional definition, of the word scripture, is: 'the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts'.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

Please see the note for Romans 8:24 which has links to every place in Romans where the word hope is used. As pointed out there, I urge the reader to prayerfully read each of the sentences in Romans that use the word hope, with the accompanying notes that are in this Study. All of them are doctrinally significant and many are complex sentences. Please also see the notes for 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. The functional definition is: 'hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, where faith is based upon a promise found in the word of God, hope is basaed upon the character of God when there is no written promise found'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whatsoever. Ro 4:23-24; 1Co 9:9-10; 10:11; 2Ti 3:16-17; 2Pe 1:20-21 for our learning. Rather, "for our instruction." that. Ro 5:3-5; 8:24-25; 12:12; Ps 119:81-83; Heb 6:10-19; 10:35-36; Jas 5:7-11; 1Pe 1:13 General references. exp: Jer 30:2; Lu 21:19; Joh 20:30; Ro 4:23.'.

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C15-S5 (Verse 5-6) We are to have unity based upon the hope of the prior sentence.

Equivalent Section: We are to think about each other the way that Christ Jesus does.

Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus :.

Equivalent Section: We are to glorify God the Father in unity with other saved people.

That ye may with one mind and one mouth glorify God ,
even the Father of our Lord Jesus Christ..

This sentence says that our thinking has to be matched to the thinking of Christ Jesus so that we can glorify God the way that God wants us to do. Please see the notes for 15:5 and for 15:6 in the Lord Jesus Christ Study for more details on the difference in the use of these names.

The word likeminded is only used in our current sentence; Philippians 2:2 and Philippians 2:20. (Please also see those other notes.). The word likeminded is defined by the equivalence of our sentence to be 'with similar mind and similar mouth'. Please see the note for 1Corinthians 1:10 for links which use mind with Jesus Christ. Please also see the notes for Romans 15:5-6 about the word likeminded. . Please also see the notes for Romans C11-S37; Romans C12-S2 about the use of the word mind within Romans.

Webster's 1828 dictionary defines the word consolation as: 'Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits; a comparative degree of happiness in distress or misfortune, springing from any circumstance that abates the evil, or supports and strengthens the mind, as hope, joy, courage and the like. Against such cruelties, with inward consolations recompensd. We have great joy and consolation in thy love. Philemon 7. 2. that which comforts, or refreshes the spirits; the cause of comfort; as the consolation of Israel. Luke 2'. The functional definition for this word is: 'Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits'. The word consolation is used in 18 verses which are:

Job 15:11 says: Are the consolations of God small with thee? is there any secret thing with thee?. This means: 'Does God basically ignore you or does God actually consider th4e things which you go through?'.
Job 21:2 says: Hear diligently my speech, and let this be your consolations.. This is the answer from Job to Zophar the Naamathite who gave Job a wrong religious argument.
Isaiah 66:11 says: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. This is part of a promise from God that God's people did not believe because it had not happened. This promise, basically tells us the have true faith, consider what God has already done and also consider that God is not done yet. Therefore, believe that God will fulfill His promise in His time and don't lose faith just because it is not yet time for God to fulfill His promise.
Jeremiah 16:7 says: Neither shall men tear themselves for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother. Here we see that consolation is given the surviving members of s family to comfort them at the time of a death.
Luke 2:24 says, And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. Here we see that the Messiah (Jesus Christ) is called the consolation of Israel.
Luke 6:24 says, But woe unto you that are rich! for ye have received your consolation. Here we see that the rich have already received consolation for the sorrows of life and can not expect to receive consolation in eternity.
Acts 4:36 says, And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, the son of consolation,) a Levite, and of the country of Cyprus, Barnabas was called The son of consolation because he was always giving comfort to people who were in sorrow.
Acts 15:31 says, Which when they had read, they rejoiced for the consolation. in this verse, consolation is used for the notice that Gentiles did not have to keep the religious part of the Mosaic Law and, it was supposed, that the doctrinal fight that could have split the church was resolved. While the doctrinal issue was not really resolved, the belief that it was brought comfort.
our current sentence tells us that real consolation comes from God.
2Corinthians 1:5 says, For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. this verse tells us that the consolation that comes from Christ abounds. In context, we learn that this consolation is God comforting us in all our tribulation.
2Corinthians 1:6 says, And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. this verse follows the one above and tells us that God may give us sufferings so that we can receive consolation at the salvation of others.
2Corinthians 1:7 says, And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. this verse follows the two above and tells us that we must be partakers of the sufferings before we can receive consolation.
2Corinthians 7:7 says, And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more. this verse tells us that Titus was suffering because of the sin that the Corinthian Church was allowing. However, he received consolation when they truly repented. Further, Titus brought this consolation to Paul.
Philippians 2:1-2 says, If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. these verse say a similar thing to our current sentence. That is: when we are likeminded, having the same love, being of one accord, of one mind then we bring consolation to others.
2Thessalonians 2:16-17 says, Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, Comfort your hearts, and stablish you in every good word and work. this sentence starts with Now to let us know that this statement is based upon all that Paul said in this chapter about the judgment that God will bring upon people who claim to be saved but are liars. Here we learn that our everlasting consolation and good hope through grace is based upon allowing God to stablish you in every good word and work.
Philemon 1:7 says, For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Paul wrote this epistle from the Roman prison where he was until his head was cut off. In the middle of that sorrow, he said that he received consolation from knowing the testimony of Philemon.
Hebrews 6:18 says, That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: this verse, with the context of the surrounding verses, lets us know that our consolation is based upon the word of God and upon the character of God. This consolation helps us in all of the sorrows of life and all of the tribulations we go through in order to have a true witness of the God caused changes that are part of a true Biblical salvation.

What we see in all of these verses is that there must be sorrow before there can be consolation. In addition, we find that true consolation comes from God and unless it comes directly from God, or through a person with a Godly testimony, the consolation will not last.

When we put this all together we see that God is patient with us and expects us to be patient with other saved people, like the prior chapter explained in great detail. This requirement from God will cause sorrow, but God then provides consolation to comfort us in our sorrow. God also provides learning in scriptures to let us know that we also will receive eternal consolation. However, that requires us to be likeminded one toward another according to Christ Jesus. The according to means He tells us how to do it. Since the Bible uses Christ Jesus for things that all saved are to do but which requires spiritual maturing after our initial profession, our sentence means that we must 'grow up' in order to obey this sentence. In addition, since our Second Equivalent Section uses Lord Jesus Christ, we can know that this is something that will come up at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11). Therefore, how much glory. That God gets from our being likeminded one toward another according to Christ Jesus will determine the amount of eternal consolation we each personally receive. Please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

Please see above, within this note, about the word consolation.

Please see the note for Mark 10:37 about the word grant. The functional definition for this word is: 'To admit as true what is not proved; to allow; to yield; to concede'.

We find forms of the word likeminded in: Romans 15:5; Philippians 2:2; Philippians 2:20. Webster's 1828 defines this word as: 'a. Having a like disposition or purpose. Rom. 15.'. Please see the note for 1Corinthians 1:10 for links which use mind with Jesus Christ. Please also see the note above about the word likeminded. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Matthew 7:24-25 about the word liken. Please also see the note for Philippians 2:5-8 about the word likeness.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition is: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word includes intention; purpose; design'. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about not being highminded. Please also see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together. Please also see the note for 1Corinthians 2:16 about the mind of Christ. Please also see the note for Romans 8:6 about being carnally minded. Please see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together and links to every place in the Bible where we find the words mind and Christ used together.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the note for Romans 15:17 which has links to where this epistle talks about glory. Please also see the notes for 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the God. Ro 15:13; Ex 34:6; Ps 86:5; 1Pe 3:20; 2Pe 3:9,15 exp: 2Co 1:3; 1Pe 5:10. consolation. 2Co 1:3-4; 7:6 grant. Ro 12:16; 2Ch 30:12; Jer 32:39; Eze 11:19; Ac 4:32; 1Co 1:10; 2Co 13:11; Php 1:27; 2:2; 3:16; 4:2; 1Pe 3:8 according to. or, after the example of. Ro 15:3; Eph 5:2; Php 2:4-5 General references. exp: Php 2:5.
with. Ro 15:9-11; Zep 3:9; Zec 13:9; Ac 4:24,32 the. Joh 10:29-30; 20:17; 2Co 1:3; 11:31; Eph 1:3; 1Pe 1:3'.

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C15-S6 (Verse 7) The results from the prior sentences which are to be seen everywhere.

Wherefore receive ye one another,
as Christ also received us to the glory of God..

This sentence tells us to receive ye one another in the exact same way as Christ also received us and this receiving is to be to the glory of God. Please note the ye of this sentence which makes this a personal command that is to 'each and every one of you personally'. Please see the note for 15:7 in the Lord Jesus Christ Study for more details on the use of Christ in this sentence. As explained there, Christ receives the repentant, and those saved people who 'trust and obey'. However, Christ does not receive lost people or saved people who are living in sin and refuse to truly Biblically repent.

This matches what we saw in the prior chapter which started out with Him that is weak in the faith receive ye, but not to doubtful disputations. the doubtful disputations come fRomans lead to doctrinal errors which excuse sins done by saved people. Saved people hold onto their sins based upon this erroneous doctrine and then wonder why they don't receive the blessings which are promised to all who are truly in Christ. When Christ also received us He did it through an ongoing personal relationship which requires us to do our part with the result being the glory of God. If our life is controlled by sin, then God is not getting His desired result and Christ does not receive us into a sinful relationship.

Please see the note for Romans intro about the word wherefore. The functional definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the notes for Romans 14:1 for links to every verse, in Romans, which uses the word receive along with a short note for each and the definition from Webster's 1828 .) the functional definition, of the word receive, is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'receive. Ro 14:1-3; Mt 10:40; Mr 9:37; Lu 9:48 as. Ro 5:2; Mt 11:28-30; Lu 15:2; Joh 6:37; 13:34 to. Ro 15:9; Eph 1:6-8,12,18; 2Th 1:10-12'.

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C15-S7 (Verse 8-9) The salvation of Gentiles was promised in the Old Testament.

Equivalent Section: Jesus Christ was a minister Who confirmed the promises made in the Old Testament.

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:.

Equivalent Section: Gentiles need to glorify God for his mercy which He promised to us in the Old Testament.

First Step: We are told what God expects.

And that the Gentiles might glorify God for his mercy;.

Second Step: We find this truth in the Old Testament.

as it is written,
For this cause I will confess to thee among the Gentiles,
and sing unto thy name..

This sentence is a single sentence divided by a colon, which makes the two verses equivalent. It starts with Now (after what was told us in in the prior sentences of this chapter). Then the First Equivalent Section says I say that Jesus Christ was a minister of the circumcision (He came from the Jews and Old Testament promises) for the truth of God (to reveal the truth of God) (and) to confirm the promises made unto the fathers (to fulfill prophecy). The Second Equivalent Section says And that the Gentiles might glorify God for his mercy (and that the non-Jews might be saved and glorify God for and all of the various forms of mercy that God gives) as it is written (which fulfils the prophecy of 2Samuel 22:50 and Psalms 18:49).

Thus, we see that the Second Equivalent section tells us the prophecy that the First Equivalent section said that Jesus fulfilled in order to confirm the promises made unto the fathers. In addition, we see that the Second Equivalent section tells us why Jesus Christ was a minister of the circumcision for the truth of God when it says that the Gentiles might glorify God for his mercy.

in this sentence we see Paul introduce a subject that goes against everything that Jews had been taught for hundreds of years. That is: that Gentiles would be brought into God's plan and that Jews could not 'lord it' over the Gentles because of their religion. Paul spends the next three sentences quoting additional Old Testament places where these promises were made. Thus, Paul is not giving us something new but revealing a truth that religion had first ignored then denied. While people might want to blame Judaism for this error, the truth is that all religions make this error.

In the definition found in the earlier note we saw that a minister is a 'chief servant'. Thus, God raised Jesus Christ above all other prophets and servants of God. When we see the phrase of the circumcision we have a direct reference to the religious part of the Mosaic Law. The book of Hebrews was written to give us a detailed explanation of how Jesus Christ fulfilled this role of being a minister of the circumcision (along with anything else people might claim about Hebrews.) As we saw in Acts 15 and explained in the Book Study on Galatians, only the religious part of the Mosaic law was replaced by the New Testament. This is part of what was done so that that the Gentiles might glorify God for his mercy. Notice that the first phrase of our sentence includes for the truth of God. The problem that the Jews had, and that many religious people have, is that Jesus Christ choose the truth of God when it went against their religious traditions. Thus, we see in this phrase that for is used to mean 'in order to fulfill' and the truth of God is that the gospel of God is meant for all men and not just one select group.

In both of the Old Testament verses which this note says that our current sentence quotes, we find God's salvation, deliverance and spiritual maturing to be the reason that the author was praising God and said I will confess to thee among the Gentiles. It is important to not only look us Old Testament verses which are quoted in the New Testament but to also read the context because usually, the verses quoted actually represents the truth found in the entire section of the Bible that is referenced. That is why the mercy mentioned in our sentence includes all of the ways that God extends mercy to us.

Please see the note for Romans C15S15 and 2Corinthians 2:17 for links to where speak is used in 2Corinthians along with the full dictionary definition and links from other commentators. The functional Biblical definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for Romans 11:1 about the phrase I say. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for 2Corinthians 3:12-14 about the word speech.

Please see the notes for Proverbs Study and Ephesians C4S7 about the word ministry. The functional definition is: 'This term is used in the Authorized Version to describe various officials of a religious and civil character. Its meaning, as distinguished from servant, is a voluntary attendant on another. In the Old Testament it is applied (1) to an attendance upon a person of high rank, Ex 24:13; Jos 1:1; 2Ki 4:43 (2) to the attaches of a royal court, 1Ki 10:5; 2Ch 22:8. comp. Psal 104:4 (3) to the priests and Levites. Ezr 8:17; Ne 10:36; Isa 61:6; Eze 44:11; Joe 1:9,13'. Please also see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister.

Please see the note for 4:10 which has links to all places in Romans that use any form of circumcision or uncircumcision. The functional definition, of the word circumcision, is: 'An outward sign of a spiritual covenant. It is used symbolically, by the word of God, for all who rely on keeping religious rules to make them right with God'. The main application found in the New Testament, is: 'the circumcised Jew but symbolically applies to all who rely on keeping religious rules to make them right with God'. The main application, of the word uncircumcision, found in the New Testament, is: 'the non-Jew but also symbolically applies to all who rely on faith to make them right with God'.

Please see the note for Galatians 3:15 for links to every place that the New Testament uses any form of the word confirm. The functional definition is: 'To make firm, or more firm; to add strength to; to strengthen'.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. Those notes have a considerable discussion about the promises of God. Webster's 1828 Dictionary defines this word as: 'a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please also see the note for Galatians 4:28 for links to every place in the Bible where we find forms of the word children occurring with forms of the word promise. Please also see the Section on Promises in the Doctrinal Studies called SignificantGospel Events and Significant New Testament Events.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please see the note for Romans 15:15-16 for links to all of the places in Romans where any forms of the word Gentile is used along with the definition from Webster's 1828 and notes from other commentators. The functional definition is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a christian; a heathen'. Please also see the note for Galatians C2-S4 about this word.

Please see the note for 9:14 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. In Chapter 9 we learn that God decides when He will give mercy and to whom He extends it to and he doesn't even want to hear our opinion. In Chapter 11 we read that how God provides salvation is through His mercy. In Chapter 12 we are told how to extend mercy to others. In Chapter 15 we are told to glorify God for his mercy. Please also see the note for Colossians C3S8 about this word. Please also see the notes for Romans 14:8-LJC; 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the note for 2John C1S7 about the word confess. The functional definition for this word is: 'a lifestyle which proves the faith that a person claims to have In the Bible confess includes the testimony that you live'. Please also see the note for 1Timothy 6:13-16 about the word confession. The functional definition for this word is: 'Confession is acknowledging something with a lifestyle. There are two applications of This word, one of which is apt to be overlooked. The one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. The other application of the term is a changed lifestyle due to the Lord Jesus'.

Please see the note for Matthew 26:30 about the words sing / sang / sung. The functional definition for this word is: 'Webster's 1828 defines this word as: 'v. i. pret. sung, sang; pp. sung. 1. to utter sounds with various inflections of melodious modulations of voice, as fancy may dictate, or according to the notes of a song or tune the noise of them that sing do I hear Ex. 32. 2. to utter sweet or melodious sounds, as birds. It is remarkable that the female of no species of birds ever sings. And singing birds in silver cages hung. 3. to make a small shrill sound; as, the air sings in passing through a crevice. O'er his head the flying spear sung innocent, and spent its force in air. 4. to tell or relate something in numbers of verse. Sing of human hope by cross event destroy'd.
SING, v. t. 1. to utter with musical modulation of voice. And they sing the song of Moses, the servant of God, and the song of the Lamb. Rev. 15. 2. to celebrate in song; to give praises to in verse. the last, the happiest British king, whom thou shalt paint or I shall sing. 3. to relate or rehearse in numbers, verse or poetry. Arms and the man I sing. While stretch'd at ease you sing your happy loves'. The words sang and sung ate past-tense forms of the word sing.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. The functional definition is: 'by way of the power associated with the name'. Please also see the note for 1Corinthians C1S4 about the phrase the name. Please also see the note for 1Peter 4:14-LJC about the phrase the name of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. Ro 3:26; 1Co 1:12; 10:19,29; 15:50 Jesus. Ro 9:4-5; Mt 15:24; 20:28; Joh 1:11; Ac 3:25-26; 13:46; Ga 4:4-5 for the. Ro 3:3; Ps 98:2-3; Mic 7:20; Lu 1:54-56,70-73; 2Co 1:20 truth. Ro 15:16; 9:23-24; 11:22,30; Isa 24:15-16; Joh 10:16; Eph 2:12-22; 3:1-8; 1Pe 2:9-10 General references. exp: Ps 117:2; Ac 15:15.
For. 2Sa 22:50; Ps 18:49 General references. exp: Ps 57:9; 113:3; 117:2; Isa 42:12; Ac 8:8; 15:15; Ro 3:29.'.

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C15-S8 (Verse 10) Second quote.

And again he saith,
Rejoice,
ye Gentiles,
with his people..

This sentence adds a quote of the following verses to what was said in the prior sentence.

Deuteronomy 32:43 is the end of the song from Moses just before God had him go up into the mountain before God took him to heaven. This is a prophecy about what Christ will do to all of the people joined to Satan when He returns to rule the Earth.
Psalms 66:1-4 is the start of a psalm about how God has defeated His enemies and saved His people.
Psalms 67:3-4 says Let the people praise thee, of God; let all the people praise thee. of let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. When He returns to govern the nations upon earth, there will be no sin because He will kill the sinner immediately with no appeal.
Psalms 68:32 is part of a Psalm that praises God for His strength. He will overcome all of His enemies.
Psalms 97:1 says the LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. this psalm goes on to praise God for being greater than any other being including those which are called gods.
Psalms 98:3 is a psalm about the salvation that God offers to the whole Earth. It ends with Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.
Psalms 138:4-5 is part of a psalm that praises God for the personal nature of salvation and for all of the ways that God blesses the saved in personal ways. This psalm ends with The LORD will perfect that which concerneth me: thy mercy, of LORD, endureth for ever: forsake not the works of thine own hands.
Isaiah 24:14-16 Follows the first verses of this chapter where Isaiah describes destruction of the whole Earth such as we hear about happening during the Great Tribulation. In the midst of all of this destruction we read They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from the sea. Wherefore glorify ye the LORD in the fires, even the name of the LORD God of Israel in the isles of the sea.
Isaiah 42:10-12 is a Messianic Psalm that starts with Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. It says I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. It also includes Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them, which, of course, is the basis of Paul telling us that we are a new creature. Then our verses tell us Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. Let them give glory unto the LORD, and declare his praise in the islands.. Thus, we see that all of the Earth, even the smallest and most remote, are to praise God for the change He brings into our lives with salvation.

Please see the note for Romans 12:10-13 for verses, in Romans, which use forms of the word rejoice. As we can see with these verses, especially if we actually look at the context of them in the Old Testament, that we Gentiles have much to praise God for. That praise includes the salvation offered to by a God Who does not limit His salvation to the Jews, no matter how much they wanted to be filled with pride and think of themselves as an exclusive people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 32:43; Ps 66:1-4; 67:3-4; 68:32; 97:1; 98:3-4; 138:4-5; Isa 24:14-16; 42:10-12 exp: Ps 113:3; Ac 8:8; 15:15; Ro 3:29.'.

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C15-S9 (Verse 11) All the peoples of the world are to praise the Lord.

First Step: All saved people are to praise the Lord.

And again,
Praise the Lord,
all ye Gentiles;.

Second Step: As a result, all people should praise the Lord.

and laud him,
all ye people..

This sentence adds a quote of Psalms 117:1 to what was said in in the prior verses. This Psalm is very short (two verses) and to the point. It says O praise the LORD, all ye nations: praise him, all ye people. Forhis merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD.

The central truth of this Psalm is that his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Because of his merciful kindness, we have salvation offered to us in spite of our fathers, our culture and we ourselves turning our back upon God. Notice that our Psalm has a colon in this important phrase. That makes his merciful kindness equivalent to the truth of the LORD endureth for ever.

In context of our current chapter, we see Paul use this quote to show us that God offers His merciful kindness and His truth to us Gentiles in spite of all that the Jews did to exclude us. Simply put: all people are to praise the Lord because as Lord He prevents anyone from setting aside His truth or His merciful kindness or anything else that He decrees as Lord. If we could set aside His decrees as Lord, then he would not be Lord but we would be. Please see the Overview and the verses for Lord in the Lord Jesus Christ Study for more details on how the Bible uses the role of Lord.

We find the exact phrase of praise the Lord in Genesis 29:35; Leveticus 19:24; 1Chronicles 16:4; 23:30; 25:3; 1Chronicles 7:6; 20:19, 21-22; Ezra 3:10; Psalms 7:17; 22:26; 33:2; 102:18; 107:8, 15, 21, 31; 109:30; 111:1; 115:18; 117:1; 118:19; 135:3; 146:1-2; 147:12; 148:7; 150:6; Isaiah 12:4; 62:9; Jeremiah 33:11 and our current sentence. We find the exact phrase of praise ye the Lord in Judges 5:2; Ps 104:35; 105:45-106:1; 106:48; 111:1; 112:1; 113:1, 9; 116:19; 117:2; 135:1 1 21; 146:1, 10-147:1; 147:20-148:1; 148:14-149:1; 149:9-150:1; 150:6; Jeremiah 20:13. This is obviously something that should be done often and by everyone and upon many occasions and done in a personal way.

Webster's 1828 dictionary defines laud as 'v.t. L. laudo. to praise in words alone, or with words and singing; to celebrate.' this is the only place in the Bible where this word is used.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 117:1 exp: Isa 42:12; Ac 8:8; 15:15; Ro 3:29.'.

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C15-S10 (Verse 12) Fourth Scriptural reference.

First Step: Jesus Christ shall be King of the Gentiles.

And again,
Esaias saith,
There shall be a root of Jesse,
and he that shall rise to reign over the Gentiles;.

Second Step: The Gentiles shall trust Him because He is The Truth.

in him shall the Gentiles trust..

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is Root of Jesse.

This sentence adds a quote of Isaiah 11:1 to what has already been said in this chapter and adds this quote to earlier quotes. If we look at this chapter in Isaiah, which this quote is actually referencing, we see in detail what this sentence, and the outline notes, are saying in a summary form. This truth is also taught in: Genesis 49:10; Psalms 2:4-12; 22:27; 72:8-10, 17; 10; 42:1-4; 49:6; Daniel 2:44; 7:14; Micah 4:1-3; 5:4 Jeremiah 16:19; 17:5-7.

In our current sentence, we have a prophecy that has an application for the saved during the 'Church Age' but the full interpretation of it will not happen until the 1,000-years reign of Christ. Please also see the Doctrinal Study called Significant Events in the New Testament for links to prophecies referenced in the New Testament outside of the Gospels.

Romans 11 gives us a very important doctrinal teaching on the vine that has Christ as the root and us as the branches. It is the explanation of our current quote and explains how we have to let Christ live through our life if we want to experience the trust that is promised in our current sentence. Please notice that the trust is in the Second Step. That means that we have to do the First Step (let Him rise to reign over us) before we can do the Second Step. It takes time for something to rise and it takes time for us to personally let Christ rise to reign over us. However, we have a proportional relationship in this sentence whereby every time that we let Christ rise to reign over us more than we have in the past, we end up with a capacity for greater trust in Christ.

Please see the notes for Romans C11S22 and 1Timothy 6:10 about the word root. The functional definition is: 'The original or cause of anything'.

Please see the notes for Romans 14:9 for links to every verse, in Romans, which uses any form of the word rose / rise along with a definition. The functional definition is: ' to get up; to leave the place of sleep or rest or death'. Please also see the note for Colossians 2S7 about this word. Please also see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Please see the note for Romans C6S12 about the word reign. That note has links to every place in the New Testament where We find this word along with a small note on each usage. The functional definition is: 'To possess or exercise sovereign power or authority; to rule; to exercise government, as a king or emperor; or to hold the supreme power'.

Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust. The functional definition is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'There. Isa 11:1,10; Re 5:5; 22:16 exp: Zec 8:20; Col 3:11. and he. Ge 49:10; Ps 2:4-12; 22:27-28; 72:8-10,17; Isa 42:1-4; 49:6; Da 2:44; 7:14; Mic 4:1-3; 5:4 exp: Mt 12:18; Ac 8:39. in him. Jer 16:19; 17:5-7; Mt 12:21; 1Co 15:19; Eph 1:12-13; 2Ti 1:12 (margin) 1Pe 1:21 General references. exp: Ps 89:4; Mt 12:21; Ac 8:8; 15:15; Ro 3:29.'.

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C15-S11 (Verse 13) What to do Now based upon prior sentences.

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..

Our sentence has two promises. The first is that we can be filled you with all joy and peace. The second is that we may abound in hope. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, the first promise is dependent upon our believing what God, and the word of God tells us. And, that believing requires us to act upon that belief in order to prove that it is true. In addition, the second promise is dependent upon our putting our hope in the person and power of the Holy Ghost. (True Biblical hope is always based upon the character of the person Who gives us that hope).

This sentence starts with Now, which means after verifying that Jesus Christ did actually confirm the promises made unto the fathers. And, since He did that, we Gentiles might glorify God for his mercy which the Old Testament promised to the Gentiles. And, as the sentences from there to our current sentence tell us, we are to Praise the Lord and laud him and Rejoice because God has proven faithful to keep His promises and God made these promises to us Gentiles.

After Paul reminds us of these scriptural promises to us, our current sentence continues with the God of hope (the God Whose character backs the expectation of rewards for our acting in His service) fill you with all joy and peace (make us so full of joy and peace that it comes out in our every-day life) in believing (we receive these things while we are acting upon the belief that we claim) that ye may abound in hope (that our actions which show our belief in the character of God and our belief that God will reward that belief with an overflow of blessings which can exceed all of our expectations) through (ongoing continuous action) the power of the Holy Ghost (not our power or actions [Ephesians 2:10 ]).

Please note that this sentence is telling us what to do after (Now) Jesus Christ ministered in our life like we were told about in 15:8 and the other verses between it and our current sentence. Please also consider Paul's confession in Acts 9 and in Acts 26 along with what he said that he endured (2Corinthians 11:22-33) for the Gospel. If we keep that example in mind, then we should be able to understand what Paul is telling us to do in this sentence.

Our sentence is a promise that we can be likeminded one toward another according to Christ Jesus. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, please note the word according. This means that we are 'harmonizing with Christ Jesus'. In other words, we are following the example given by Jesus for how to live in the flesh (Please see the Study called What Did Jesus Do?) and we are learning the spiritual lessons that Christ teaches us. And, the sentences before this gave us a specific lesson from Christ which we are to learn and apply because our current sentence starts withe the word Now, which means: 'after you understand what came before this'.

1Corinthians 2:16 says: For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. And that verse, in 1Corinthians, is the end and summary of a chapter which explains the difference between man's wisdom and the wisdom of God. Therefore, in order to receive this promise, we need to abandon man's wisdom and receive the wisdom of God. In addition, our sentence says; That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. This is the purpose for God giving us this promise. IF we are not willing to use the gift in order to fulfill God's purpose for the gift then God has no reason for giving it to us.

Forms of the word fill occur 315 times in 308 verses of the Bible, 129 times in 126 verses of the New Testament and, in Romans, in 1:29; 8:4; 13:8, 10; our current sentence 15:14, 15:24. Webster's 1828 dictionary defines fill as 'v.t. Gr. allied perhaps to fold and felt; to stuff; L. pilus, pileus. We are told that the Gr. to approach, signified originally to thrust or drive, L. pello, and contracted, it is rendered to fill, and is full. 1. Properly, to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more; as, to fill a basket, a bottle, a vessel. Fill the water pots with water: and they filled them to the brim. John 2. 2. to store; to supply with abundance. Be fruitful, and multiply, and fill the waters in the seas. Gen. 1. 3. to cause to abound; to make universally prevalent. The earth was filled with violence. Gen. 6. 4. to satisfy; to content. Whence should we have so much bread in the wilderness, as to fill so great a multitude? Matt. 15. 5. to glut; to surfeit. Things that are sweet and fat are more filing. 6. to make plump; as, in a good season the grain is well filled. In the summer of 1816, the driest and coldest which the oldest man remembered, the rye was so well filled, that the grain protruded beyond the husk, and a shock yielded a peck more than in common years. 7. to press and dilate on all sides or to the extremities; as, the sails were filled. 8. to supply with liquor; to pour into; as, to fill a glass for a guest. 9. to supply with an incumbent; as, to fill an office or vacancy. 10. to hold; to possess and perform the duties of; to officiate in, as an incumbent; as, a king fills a throne; the president fills the office of chief magistrate; the speaker of the house fills the chair. 11. In seamanship, to brace the sails so that the wind will bear upon them and dilate them. Tofill out, to extend or enlarge to the desired limit. 1. to fill up, to make full. It pours the bliss that fills up all the mind. But in this and many other cases, the use of up weakens the force of the phrase. 2. to occupy; to fill. Seek to fill up life with useful employments. 3. to fill; to occupy the whole extent; as, to fill up a given space. 4. to engage or employ; as, to fill up time. 5. to complete; as, to fill up the measure of sin. Matt. 23. 6. to complete; to accomplish. And fill up what is behind of the afflictions of Christ. Col. 1.
FILL, v.i. 1. to fill a cup or glass for drinking; to give to drink. In the cup which she hath filled, fill to her double. Rev. 18. 2. to grow or become full. corn fills well in a warm season. A mill pond fills during the night. 3. to glut; to satiate. Tofill up, to grow or become full. the channel of the river fills up with sand, every spring. FILL, n. fulness; as much as supplies want; as much as gives complete satisfaction. Eat and drink to the fill. take your fill of joy. The land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety. Lev. 25 '. The other form of this word found in Romans is fulfill. Webster's 1828 dictionary defines fulfil as 'v.t. A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise. 2. to accomplish what was intended; to answer a design by execution. Here nature seems fulfilled in all her ends. 3. to accomplish or perform what was desired; to answer any desire by compliance or gratification. He will fulfill the desire of them that fear him. Ps. 145. 4. to perform what is required; to answer a law by obedience. If ye fulfill the royal law according to the scripture, thou shalt love thy neighbor as thyself, ye do well. James 2. 5. to complete in time. Fulfill her week. Gen. 29. 6. In general, to accomplish; to complete; to carry into effect.'

Please see the note for Romans 14:23 which has links to every place in Romans where forms of the word joy are used. Please also see the note for 1John C1S2 about this word. The functional definition is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.

Please see the note for Romans 12:18 which has links to every verse, in Romans, which uses the word peace along with a short note for each and the definition from Webster's 1828 . The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please also see the notes for Galatians C1-S1 and Jude 1:1 about this word. Please also see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

Please see the note for Romans 10:14 for links to every place in Romans that uses any form of believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity'. In addition, the difference between a 'head belief' and a true 'heart belief' is that a true 'heart belief' causes a person to act upon what they claim to believe. Further, the word believeth is: 'an ongoing lifestyle heart based belief'. Any so-called belief, which does not result in a changed life is only a 'head belief' and does not receive the promised blessings of a true Biblical belief. . In the Bible, belief is contrasted with unbelief. Please see the note for Romans 3:3 for links to every place in Romans that uses any form of unbelief. Please also see the note for Romans C3S5 and Hebrews 3:7-12 about the word unbelief. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do.

The word abound means 'great or overflowing supply'. Please see the note for Romans 5:20 for links to every place in the Bible where any forms of the word abound is used. The functional definition is: 'Not bound. Allowed to expand without limit'.

Please see the notes for Romans 7:12; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please also see the note for 1John C2S25 about the phrase Holy One.

Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. There is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, but I can not specify what that doctrinal difference is at this time. Both are identifiers of the third Person within the Trinity. Please see the link for God's Holy Spirit for links to the various applications where this other identifier of the third Person is used. The phrase Holy Ghost only occurs within the New Testament.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the God. Ro 15:5; Jer 14:8; Joe 3:16; 1Ti 1:1 exp: 1Pe 5:10. fill. Ro 14:17; Isa 55:12; Joh 14:1,27; Ga 5:22; Eph 1:2; 5:18-19; 2Th 2:16-17; 1Pe 1:8 exp: Eph 4:10. abound. Ro 5:4-5; 12:12; 2Co 9:8; Heb 6:11 General references. exp: Mt 12:21; Ro 3:29.'.

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C15-S12 (Verse 14) Paul's personal feelings about the missionaries already in Rome who are starting a church.

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..

This sentence starts with And, which means it is added to the prior verse. then our sentence continues with I myself (Paul personally knew their testimony) also am persuaded of you, my brethren (Paul was completely convinced of their salvation because of the witness of their life which was spoken of in other parts of the Roman empire) that ye also are full of goodness (their testimony after their initial profession was that each and every one off them personally had the Godly trait of goodness) and that they were filled with all [Godly] knowledge and that they were able also to admonish (correct and be corrected by) one another.

The word fill has a meaning that should be self-evident. in this sentence Paul did not say that they had a little bit of goodness or only a little bit of knowledge. People had to be filled with both before they were qualified to admonish the brethren.

This is what Paul said that they were full of goodness. He also said that they were filled with all knowledge. The combination of the two is what allowed them to be able also to admonish one another. Lots of people want to admonish other people but they lack God's goodness or the knowledge that comes from God. Therefore, they are not qualified.

It has been noted before that true Biblical knowledge requires personal experience. Hebrews 5:8 tells us Though he were a Son, yet learned he obedience by the things which he suffered;. Hebrews then goes on to explain that the Son of God is our high priest because He had this personal experience and God the Father did not. God the Father was never a weak physical human being. Since even the Son of God had to experience things in order to know them, then we can conclude that the knowledge which Paul is talking about in this sentence, and the knowledge that the entire Bible talks about, is based upon personal experience. Since Paul says that they were filled with all knowledge, and no one person can experience everything in life, this knowledge had to be spread among the people who were at Rome. That meant that when Paul said that they were able also to admonish one another, he was talking about the particular person who had Biblical knowledge, which was based upon personal experience, was to admonish the person without the personal Biblical knowledge. Thus, we see that it is proper for a woman to admonish a church leader in some things. Please see the note for Romans 10:19 for links to every place in Romans where forms of the word know are used. A comparison with the use of this word in other places within the Bible will show the truth of what I am saying.

Please see the note for Romans 8:38-39 for links to verses which use the word persuaded along with the definition from Webster's 1828 dictionary. As it says there, persuaded is defined as: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced.' When someone is persuaded it may take a lot of work or it may be easy, but that does not prove that what they believe is true. Please also see the note for Romans 14:5 for additional explanation of this word and for links to verses which show us how someone is persuaded.

Paul uses brethren here because the people that he is addressing are the truly saved are. Please see the note for Romans 1:13 for links to every place that Romans uses brethren or brother or sister. Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition is: 'Replete; having within its limits all that it can contain'. Please also see the note for Colossians 2S6 about the word fullness.

Please see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used and for links to every place in Romans where the word good is used. As noted there: God's goodness is 'a fruit of the Spirit which is given to saved people, and denied to the lost, to cause the saved to show God's love to a lost and dying world so that they will want to get saved. We also see warning of punishment to God's children who refuse to show his goodness to a lost and dying world so that they will want to get saved. Finally, we see that God's goodness is to bring Him glory from our life as it leads us to true Biblical repentance and causes us to have God's knowledge and to be light in the Lord and to walk as children of light and to prove what is acceptable unto the Lord'. Please also see the note for Romans 7:12 for links to every place in Romans where the word good is used. Please also see the note for 2Corinthians 5:10 about the word good. The functional definition is: 'what comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for Romans 10:19 for links to every place in Romans where forms of the word know is used. Please also see the notes for 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The word admonish only occurs 12 times in the Bible. Those verses are: Ecclesiastes 4:13; 12:12; Jeremiah 42:19; Acts 27:9; our current sentence; 1Corinthians 10:11; Ephesians C6S3; Colossians 3:16; 1Thessalonians 5:12; 2Thessalonians 3:15; Titus 3:10; Hebrews 8:5. Webster's 1828 dictionary defines admonish as 'v.t. L. admoneo, as and moneo, to teach, warn, admonish. 1. to warn or notify of a fault; to reprove with mildness. Count him not as an enemy, but admonish him as a brother. 2Thess. 3. 2. to counsel against wrong practices; to caution or advice. Admonish one another in psalms and hymns. Col. 3. 3. to instruct or direct. Moses was admonished of God, when he was about to make the tabernacle. Heb. 8. 4. In ecclesiastical affairs, to reprove a member of the church for a fault, either publicly or privately; the first step of church discipline. It is followed by of, or against; as, to admonish of a fault committed, or against committing a fault. It has a like use in colleges.' In all of the verses, which use the word admonish, we find the concept of 'education' but it is a type of 'education' which comes after an error has been made and the person being trained needs to be made aware of their error before they can do correctly. The functional definition for this word is: 'To teach, warn; To warn or notify of a fault; to reprove with mildness'.

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C15-S13 (Verse 15-16) The exception to Paul's opinion of their testimony is what comes from Jesus Christ.

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 ,
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..

This sentence starts with Nevertheless, brethren, which ties it to the prior sentence and provides an exception to what was said there. (Webster's 1828 dictionary defines Nevertheless as 'adv. Not the less; notwithstanding; that is, in opposition to anything, or without regarding it')

in this sentence Paul is saying to them: even though you are able to admonish one another, I have written (in the epistle to the Romans) the more boldly unto you in some sort (more directly from God than what others in your church might talk to you) as putting you in mind (to make you think about the things written) because of the grace that is given to me of God (because Paul was the apostle to the Gentiles) That I should be the minister of Jesus Christ to the Gentiles (I have the responsibility of delivering messages from Jesus Christ to the Gentiles. (Please see the note for This sentence in the Lord Jesus Christ Study for more details on the use of Jesus Christ within this sentence. Please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.)

In addition, to Paul saying that what comes from Jesus Christ is more important than the personal opinion of any man, including Paul, he also says that the most important message is gospel of God. Please see the Word Study on Gospel, along with the Gospel Flowchart in order to understand the differences between various Biblical Gospels and the relationships that exist between them. Most people, including most preachers, do not realize that the Bible tells us that there are several gospels, which are not Matthew, Mark, Luke and John.

Please notice that the last couple of phrases in our sentence tells us that in order for the offering up of the Gentiles (to) be acceptable, the Gentiles must be sanctified by the Holy Ghost. Unfortunately, many people believe the perverted lie from Satan which claimed to be the true Biblical gospel while also claiming that sanctified by the Holy Ghost is 'a good idea but not required'. Our sentence says otherwise.

Basically, in this section, Paul is telling these people who started this church in Rome that they can get blessings from God because of their own personal relationship with Him and their living righteous lives. In spite of that truth, there was another consideration that Paul wanted to make them aware of. Paul had a position, as the minister of Jesus Christ to the Gentiles, and responsibility, to be ministering the gospel of God, given to him from God. Within that position and responsibility, Paul was doing what God expected him to do. That is the basic message of this sentence.

Please notice that we have an order to these phrases, evewn though they are not separated by semicolons. After the Nevertheless, Paul says brethren. He had to get saved before other saved people became his brethren. Then he says I have written the more boldly unto you in some sort. We each must become bold in our ministry for God if we wish to be effective and to become a leader. Next Paul says as putting you in mind. We need to focus our thoughts on others more than ourselves if we are to be used by God. In that, we need to remember 15:2 which says Let every one of us please his neighbour for his good to edification. As the notes for that sentence and the ones that followed it mentioned, we do this by following our example from Christ where He drove out those people teaching false doctrine.

The next phrase of our sentence is because of the grace that is given to me of God and we always need to keep in mind that we are doing a ministry of God and not of religion. We have our ministry because of God's grace and not because of our own efforts or because of church or religion. This is a test that most people in full-time ministry fail at one time or another. Next our sentence says That I should be the minister of Jesus Christ to the Gentiles. With Paul's background as a Pharisee, the son of a Pharisee (Acts 23:6; Acts 26:5; Philippians 3:5), this would have been a most hateful ministry for him personally. He could have accepted this ministry only after he acknowledged the grace...of God and became dependent upon the grace that is given to me of God. Next our sentence tells us that he was ministering the gospel of God. Where the Jew's religion was rejected by the Gentiles, God is the same for everyone and the gospel of God would reach where religion was rejected. (Please see the nore for this verse in the Word Study on Gospel.)

After the gospel of God was effective in reaching lost people of other cultures, Paul offered them up with the hope that they would be acceptable. We have to realize that in our efforts to accomodate other cultures that we can not compromise the basic truths of God which are found in the Bible. The proof of Paul's ministry, and the proof that the Gentiles (were) acceptable is that they were sanctified by the Holy Ghost. Thus, we see the progression of Paul's ministry from his initial salvation through the sanctification of the people that he ministered to.

Even though we might be spiritually mature and acting the way that God wants us t, we still need reminders from time to time to double check things and verify that what we believe is on course is actually going the way that God wants it to go. The truth is that even the most spiritual of Christians need to hear preaching. Further, this epistle gives much preaching that we can't find in other New Testament epistles. Look at 15:15 which tells us I have written the more boldly unto you in some sort where 1Corinthians 3:1-2 says, And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. We have two totally different types of preaching in these epistles. At different times in our spiritual lives we need each of these types of truths revealed to us. And the truth is that many people 'water down' the truths of Romans to make them more acceptable to spiritually immature people.

Look at where 15:13 says, Now the God of hope fill you with all joy and peace in believing. The spiritually immature person wants to hear that they have an unqualified promise from God that they will be filled with all joy and peace. However, that isn't what is really said here. There is the qualifier of in believing which means that those people who aren't doing what the Bible means by believing do not have a promise of all joy and peace.

True Biblical believing requires action on our part. That's like Romans 8:16 tells us The Spirit itself beareth witness with our spirit, that we are the children of God. People who aren't sure of their salvation want verses that assure them but the truth is that those verses are a 'band-aid' at best. These people keep needing to be reassured time after time. The truth is that they won't have assurance until The Spirit itself beareth witness with their spirit. The rest of that sentence (8:16-17) includes if so be that we suffer with him, that we may be also glorified together. These people who keep needing reassurance have that need because they refuse to meet God's qualifier of if so be that we suffer with him.

Likewise, we find the same type of truth here that the people who don't have all joy and peace aren't meeting the true Biblical meaning of believing. However, these people in Rome were meeting that requirement. They also were abounding in hope and were filled with the power of the Holy Ghost. In addition, in 15:15 Paul acknowledged that they were each personally (ye) were full of goodness, filled with all knowledge, able also to admonish one another. Yet as spiritually mature as they were they still needed to be submitted to their God given authority.

In 15:16 Paul is saying that he is that God given authority as the minister of Jesus Christ to the Gentiles. They were being offered up for the service of God and were being sanctified by the Holy Ghost because they were in submission of their God given authority. There really is a difference to God when His people act on their own and when they act under the authority that God puts over them.

More than any other man, Paul was the authority that God gave to teach us Gentiles how to receive and maintain our personal relationship with the Son of God through His roles as Jesus and as Christ. That personal relationship is what the Bible identifies as true salvation and concerning that relationship, Paul really was the minister of Jesus Christ to the Gentiles. In that capacity, Paul gave us this book of doctrine.

Please see the notes for 1Corinthians 11:11 and Philippians 1:23-24 about the word nevertheless. The functional definition is: 'Not the less; notwithstanding; that is, in opposition to anything, or without regarding'.

Forms of the word write are used 429 times in 400 verses of the Bible, 207 times in 194 verses of the New Testament and, in Romans, in 1:17; 2:15; 2:24; 3:4; 3:10; 4:17; 4:23; 8:36; 9:13; 9:33; 10:15; 11:8; 11:26; 12:19; 14:11; 15:3; 15:4; 15:9; our current sentence; 15:21 and 16:27. Please see the note for Romans 3:9-11 which has links to every place in Romans that uses the phrase it is written along with other info on that phrase. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written.

We find forms of the word bold in Genesis 34:25; Job 16:3; Proverbs 28:1; Ecclesiastes 8:1; Mark 15:43; John 7:26; Acts 4:13, 29, 31; 9:27, 29; 13:46; 14:3; 18:26; 19:8; Romans 10:20; our current sentence; 1Corinthians 8:10; 2Corinthians 7:4; 10:1-2; 11:21; Ephesians 3:12; 6:19-20; Philippians 1:14, 20; 1Thessalonians 2:2; 1Timothy 3:13; Philemon 1:8; Hebrews 4:16; 10:19; 13:6; 1John 4:17. Webster's 1828 dictionary defines bold as 'a. 1. Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion. 2. Requiring courage in the execution; executed with spirit or boldness; planned with courage and spirit; as a bold enterprise. 3. Confident; not timorous. We were bold in our God to speak to you. 1 thess.2. 4. In an ill sense, rude, forward, impudent. 5. Licentious; showing great liberty of fiction or expression; as, the figures of an author are bold. 6. Standing out to view; striking to the eye; as bold figures in painting, sculpture and architecture. 7. Steep; abrupt; prominent; as a bold shore, which enters the water almost perpendicularly, so that ships can approach near to land without danger. Where the bold cape its warning forehead rears. Tomake bold, to take freedoms; a common, but not a correct phrase. to be bold is better'. The functional definition for this word is: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals. Requiring courage in the execution'.

Please see the note for 1Corinthians C3S13 about the word sort. The functional definition is: 'that which is thrown out, separated or selected'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'Bestowing; confering; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver.

Forms of the word Gentile are used 131 times in 123 verses of the Bible, 101 times in 93 verses of the New Testament and, in Romans, in 1:13; 2:9, 10, 14, 24; 3:9, 29; 9:24, 30; 11:11, 12, 13, 25; 15:9, 10, 11, 12, our current sentence, 18, 27; 16:4. Webster's 1828 dictionary defines Gentile as 'n. L. gentilis; from L. gens, nation, race; applied to pagans. In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a christian; a heathen. the Hebrews included in the term goim or nations, all the tribes of men who had not received the true faith,and were not circumcised. the Christians translated goim by the L. gentes, and imitated the Jews in giving the name gentiles to all nations who were not Jews nor christians. In civil affairs, the denomination was given to all nations who were not Romans. GEN'TILE, a. Pertaining to pag and or heathens'. The functional definition is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a christian; a heathen'. Please also see the note for Galatians C2-S4 about this word.

Torrey's Topical Textbook provides links to Gentiles as 'Comprehend all nations except the Jews. Ro 2:9; 3:9; 9:24. CALLED: Heathen: Ps 2:1; Ga 3:8. Nations: Ps 9:20; 22:28; Isa 9:1. Uncircumcised: 1Sa 14:6; Isa 52:1. Uncircumcision: Ro 2:26. Greeks: Ro 1:16; 10:12. Strangers: Isa 14:1; 60:10. Ruled by God: 2Ch 20:6; Ps 47:8. Chastised by God: Ps 9:5; 94:10. Counsel of, brought to nought: Ps 33:10. CHARACTERIZED AS: Ignorant of God: Ro 1:21; 1Th 4:5. Refusing to know God: Ro 1:28. Without the law: Ro 2:14. Idolatrous: Ro 1:23,25; 1Co 12:2. Superstitious: De 18:14. Depraved and wicked: Ro 1:28-32; Eph 4:19. Blasphemous and reproachful: Ne 5:9. Constant to their false gods: Jer 2:11. Hated and despised the Jews: Es 9:1,5. Often ravaged and defiled the holy land and sanctuary: Ps 79:1; La 1:10. ThE JEWS: . Not to follow the ways of: Le 18:3; Jer 10:2. Not to intermarry with: De 7:3. Permitted to have, as servants: Le 25:44. Despised, as if dogs: Mt 15:26. Never associated with: Ac 10:28; 11:2-3. Often corrupted by: 2Ki 17:7-8. Dispersed amongst: Joh 7:35. Excluded from Israel's privileges: Eph 2:11-12. Not allowed to enter the temple: Ac 21:28-29. Outer court of temple for: Eph 2:14; Re 11:2. Given to Christ as His inheritance: Ps 2:8. Christ given as a light to: Isa 42:6; Lu 2:32. Conversion of, predicted: Isa 2:2; 11:10. United with the Jews against Christ: Ac 4:27. The gospel not to be preached to, till preached to the Jews: Mt 10:5; Lu 24:47; Ac 13:46. First special introduction of the gospel to: Ac 10:34-45; 15:14. First general introduction of the gospel to: Ac 13:48-49; 15:12. Paul the apostle of: Ac 9:15; Ga 2:7-8. Jerusalem trodden down by, etc: Lu 21:24. Israel rejected till the fulness of: Ro 11:25.'

Thompson Chain Topics provides links to Gentiles as 'Conversion of: foretold: Ge 22:18; Ps 22:27; 86:9; Isa 9:2; 42:1; 49:6; 55:5; 60:3; Da 7:14; Ho 2:23; Mal 1:11; Eph 3:6. Examples of: Ac 10:45; 11:1; 13:48; 15:7; 18:6; 28:28; Ro 9:24; 15:9; Ga 3:14; Re 11:15; 15:4.'

Nave's Topical Bible provides links to Gentiles as 'UNCLASSIFIED SCIPTURES RELATING TO: Jer 10:2-3; Mt 6:7-8,31-32; Ac 14:16; 17:4,16-17,22-27; Ro 1:18-32; 2:1-15; 1Co 10:20; 12:2; Ga 2:15; Eph 2:12; 4:17-19; 5:12; 1Th 4:4; 1Pe 4:3-4. PROPHECIES OF thE CONVERSION OF: Ge 12:3,5; 22:18; 49:10; De 32:21; Ps 2:8; 22:27-31; 46:4,10; 65:2,5; 66:4; 68:31-32; 72; 86:9; 102:15,18-22; 145:10-11; Isa 2:2-5; 9:1-7; 11:1-10; 18:7; 24:16; 35; 40:4-11; 42:1-12; 45:6,8,22-24; 49:1,5-6,18-23; 54:1-3; 55:5; 56:3,6-8; 60:1,3-5,8-14; 65:1; 66:7-23; Jer 3:17; 4:2; 16:19-21; Eze 47:3-5; Da 2:35,44-45; 7:13-14; Ho 2:23; Joe 2:28-32; Am 9:11-12; Mic 4:3-4; Hag 2:7; Zec 2:10-11; 6:15; 8; 9:1,9-17; 14:8-21; Mal 1:11; Mt 3:9; 8:11; 12:17-21; 19:30; Mr 10:31; Lu 13:29-30; 21:24; Joh 10:16; Ac 9:15. CONVERSION OF: Ac 10:45; 11:1-18; 13:2,46-48; 14:27; 15:7-9,12-31; 18:4-6; 26:16-18; 28:28; Ro 1:5-7; 9:22-30; 10:19-20; 11:11-13,17-21; 15:9-12; Ga 1:15-16; 2:2; 3:14; Eph 3:1-8; Col 3:11; 1Th 2:16; 1Ti 3:16; 2Ti 1:11; Re 11:15; 15:4.'

International Standard Bible Encyclopedia provides links to Gentiles as 'jen'-tilz (goy, plural goyim; ethnos, "people," "nation"): Goy (or Goi) is rendered "Gentiles" in the King James Version in some 30 passages, but much more frequently "heathen," and oftener still, "nation," which latter is the usual rendering in the Revised Version (British and American), but it, is commonly used for a non-Israelitish people, and thus corresponds to the meaning of Gentiles." It occurs, however, in passages referring to the Israelites, as in Ge 12:2; De 32:28; Jos 3:17-4:1; 10:13; 2Sa 7:23; Isa 1:4; Zep 2:9, but the word (the words see / sightam) is the term commonly used for the people of God. In the New Testament ethnos is the word corresponding to goy in the Old Testament and is rendered "Gentiles" by both VSS, while (laos) is the word which corresponds to the words see / sightam. the King James Version also renders Hellenes, "Gentiles" in six passages (Joh 7:35; Ro 2:9-10; 3:9; 1Co 10:32; 12:13), but the Revised Version (British and American) renders "Greeks." the Gentiles were far less sharply differentiated from the Israelites in Old Testament than in New Testament times. Under Old Testament regulations they were simply non-Israelites, not from the stock of Abraham, but they were not hated or despised for that reason, and were to be treated almost on a plane of equality, except certain tribes in Canaan with regard to whom there were special regulations of non-intercourse. the Gentile stranger enjoyed the hospitality of the Israelite who was commanded to love him (De 10:19), to sympathize with him, "For ye know the heart of the stranger, seeing ye were strangers in the land of Egypt" (Ex 23:9 the King James Version). the Kenites were treated almost as brethren, especially the children of Rechab (Jg 1:16; 5:24; Jer 35). Uriah the Hittite was a trusted warrior of David (2Sa 11); Ittai the Gittite was captain of David's guard (2Sa 18:2); Araunah the Jebusite was a respected resident of Jerusalem. the Gentiles had the right of asylum in the cities of refuge, the same as the Israelites (Nu 35:15). they might even possess Israelite slaves (Le 25:47), and a Gentileservant must not be defrauded of his wage (De 24:15). they could inherit in Israel even as late as the exile (Eze 47:22-23). they were allowed to offer sacrifices in the temple at Jerusalem, as is distinctly affirmed by Josephus (BJ, II, xvii, 2-4; Ant, XI, viii, 5; XIII, viii, 2; XVI, ii, 1; XVIII, v, 3; CAp, II, 5), and it is implied in the Levitical law (Le 22:25). Prayers and sacrifices were to be offered for Gentilerulers (Jer 29:7; Baruch 1:10,11; Ezr 6:10; 1 Macc 7:33; Josephus, BJ, II, x, 4). Gifts might be received from them (2 Macc 5:16; Josephus, Ant, XIII, iii, 4; XVI, vi, 4; BJ, V, xiii, 6; CAp, II, 5). But as we approach the Christian era the attitude of the Jews toward the Gentiles changes, until we find, in New Testament times, the most extreme aversion, scorn and hatred. they were regarded as unclean, with whom it was unlawful to have any friendly intercourse. they were the enemies of God and His people, to whom the knowledge of God was denied unless they became proselytes, and even then they could not, as in ancient times, be admitted to full fellowship. Jews were forbidden to counsel them, and if they asked about Divine things they were to be cursed. All children born of mixed marriages were bastards. that is what caused the Jews to be so hated by Greeks and Romans, as we have abundant evidence in the writings of Cicero, Seneca and Tacitus. Something of this is reflected in the New Testament (Joh 18:28; Ac 10:28; 11:3). If we inquire what the reason of this change was we shall find it in the conditions of the exiled Jews, who suffered the bitterest treatment at the hands of their Gentile captors and who, after their return and establishment in Judea, were in constant conflict with neighboring tribes and especially with the Greek rulers of Syria. the fierce persecution of Antiochus IV, who attempted to blot out their religion and Hellenize the Jews, and the desperate struggle for independence, created in them a burning patriotism and zeal for their faith which culminated in the rigid exclusiveness we see in later times. H. Porter'

Fausset's Bible Dictionary provides links to Gentiles as 'Hebrew Gowy, "the nations" (or "pagan," derived from the Greek ethnee), as opposed to Israel (Ne 5:8). In Ge 10:5, "isles of the Gentiles," the term is used geographically in no invidious sense. In Ge 14:1, Tidal "king of nations" was probably chief of several nomadic wandering tribes of western Asia. In Jos 12:23 we read, "the king of the nations (the gentile foreigners) of Gilgal," the modern Moslem village Jiljule, six Roman miles N. of Antipatris. Goim is especially used of Galilee, bordering on and, even in Israelite times, much peopled with the Gilgal (Jg 4:2; Isa 9:1.) (See GALILEE.) "Greeks" in New Testament is used for Gentiles (Ac 14:1; 17:4; Ro 1:16; 10:12; 2:9-10; 1Co 10:32 margin). With all the superiority of the gentile great world kingdoms, in military prowess, commerce, luxury, and the fine arts, Israel stood on an immense moral elevation above them, in the one point, nearness to God, and possession of His revealed will and word (Ex 19:5-6; Ps 147:19-20; 148:14; Ro 3:1-2). But this superiority was in order that Israel, as priests unto God, might be mediator of blessings unto all nations (Isa 61:6). the covenant from the first with Abraham contemplated that "in his seed all the nations of the earth should be blessed" (Ge 22:18). the Jews in national pride failed to see this, and despised the Gentiles Rejecting Messiah, they were "broken oft" from the olive, that the Gentiles might be" grafted in" (Ro 11:11-35). "The times of the Gentiles" began with Judah's depression and captivity under Nebuchadnezzar, to whom God delegated the world empire (Jer 27:6-7), from whence Jeremiah's counsel to the Jews to submit to hint was true patriotism, not cowardice. Jerusalem has more or less been ever since "trodden down of the Gentiles," and shall be so "until the times of the Gentiles be fulfilled" (Lu 21:24). then shall the times of Israel begin with a glory eclipsing her past glory. "All Israel shall be saved." "The receiving of them shall be life from the dead" to the whole world (Mic 5:7; Isa 2:2-4; Re 11:2-15). the theocracy shall be restored with unparalleled splendor at the coming of Him "whose right it is: (Eze 21:27). the times of the gentile monarchies answer to Israel's seven times punishment (Le 26:18,21-24).'

Please see the note for 1Corinthians C8S7 about the word offer. The functional definition is: ' Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

please see the note for Romans 12:1 for links to verses in Romans which use the word acceptable along with the definition from Webster's 1828 . The functional definition is: 'hat may be received with pleasure; hence pleasing to a receiver; gratifying'. Please also see the note for 2Corinthians 5:9 about the word accept.

Forms of the word sanctified are used 71 times in 66 verses of the Bible with this sentence being the only use in Romans. This word is not doctrinally significant within Romans beyond this sentence. That is: we are acceptable sacrifices (the offering up of the Gentiles) only when we are being sanctified by the Holy Ghost. Webster's 1828 dictionary defines sanctified as 'Made holy; consecrated; set apart for sacred services.' please see the note for Jude 1:1 which has links to every verse in the Bible which uses a form of the word sanctified along with identifying several things which are sanctified.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Heb 13:22; 1Pe 5:12; 1Jo 2:12-14; 5:13; Jude 1:3-5 as. 1Ti 4:6; 2Ti 1:6; 2:14; Tit 3:1; 2Pe 1:12-15; 3:1-2 because. Ro 1:5; 12:3,6; 1Co 3:10; 15:10; Ga 1:15-16; 2:9; Eph 3:7-8; 1Ti 1:11-14; 1Pe 4:10-11; 2Pe 3:15
I should. Ro 15:18; 11:13; Ac 9:15; 13:2; 22:21; 26:17-18; 1Co 3:5; 4:1; 2Co 5:20; 11:23; Ga 2:7-8; Eph 3:1; Php 2:17; 1Ti 2:7; 2Ti 1:11 ministering. Ro 15:29; 1:1; Ac 20:24; Ga 3:5; 1Th 2:2,9; 1Ti 1:11; 1Pe 1:12 exp: Heb 1:14. offering up. or, sacrificing. Ro 12:1-2; Isa 66:19-20; 2Co 8:5; Php 2:17; 4:18; Heb 13:16; 1Pe 2:5 being. Ro 5:5; 8:26-27; Ac 20:32; 1Co 6:19; Eph 2:18,22; 1Th 5:23 General references. exp: Nu 7:62; Jer 33:18; Zep 3:10; Ro 3:29.'.

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C15-S14 (Verse 17) I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.

This sentence starts with I have therefore, which means that Paul had certain rights based upon what he said in prior sentences. in this sentence Paul is essentially saying 'I could really brag up a storm' but (as he says in the next sentence) I will not dare to speak of any of those things which Christ hath not wrought by me. Yes, Paul had the position and Christ worked through his life but Paul was always careful to not touch the glory of God and claim that he personally did anything. A car starter switch is a weak thing that is connected to the solenoid which really handles all of the power needed to start the car. The starter switch only gives the solenoid permission to do the work. Likewise, we don't do the work, even though the world sees it as us doing it. In truth, we only give permission for Christ to work though our lives and he does all of the actual work.

in this sentence, Paul is saying that because he had this position and authority that he mentioned earlier and because he had all of these works that Jesus Christ did through his life, he could 'really brag up a storm', but didn't dare to do so. He didn't because even though the Bible tells us to boast about how God works through us, God had done so much through Paul's life that people would take it as boasting about himself and not about Jesus Christ. While Paul had this problem, most of us would not have a similar problem because we have not let Jesus Christ do so much in our personal lives. The main problem that most people have is that they put the spotlight upon themselves and not Jesus Christ. Most people do not have to worry about the volume of what God did through their life but have to worry about the aim of the spotlight.

Please see the note for 15:17 in the Lord Jesus Christ Study for more details about the use of the name of Jesus Christ. Please see the Subject Study on Relational Prepositions for links to all verses in the Bible which use through Jesus Christ. (Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.) please see the note for Romans 3:27 for the use of the word boast within the Bible. While many claim that all boasting is wrong, what the Bible actually says is that all boasting about anything but God is wrong. The Bible actually encourages us to boast about the things that God does.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Forms of the word glory appear 538 times in 439 verses of the Bible. They appear 254 times in 220 verses of the New Testament. They appear 24 times in 23 verses of Romans. Each of those occurrences tell us something else about glory. The links to those verses (in Romans) are: 1:21; 1:23; 2:7, 10; 3:7, 23; 4:2, 20; 5:2; 5:3; 6:4; 8:17; 8:18; 8:21; 8:30; 9:4, 23; 11:36; 15:6, 7, 9, our current sentence and 16:27.

Webster's 1828 dictionary defines glory as ' n. L. gloria; planus; hence, bright, shining. Glory, then, is brightness, splendor. the L. floreo, to blossom, to flower, to flourish, is probably of the same family. 1. Brightness; luster; splendor. The moon, serene in glory, mounts the sky. Forhe received from God the Father honor and glory,when there came such a voice to him from the excellent glory. 2 Pet.1. in this passage of Peter, the latter word glory refers to the visible splendor or bright cloud that overshadowed Christ at his transfiguration. the former word glory, though the same in the original, is to be understood in a figurative sense. 2. Splendor; magnificence. Solomon, in all his glory, was not arrayed like one of these. Matt.vi. 3. the circle of rays surrounding the head of a figure in painting. 4. Praise ascribed in adoration; honor. Glory to God in the highest. Luke 2. 5. Honor; praise; fame; renown; celebrity. the hero pants for glory in the field. It was the glory of Howard to relieve the wretched. 6. the felicity of heaven prepared for the children of God; celestial bliss. Thou shalt guide me with thy counsel,and afterwards receive me to glory. Ps.73. 7. In scripture, the divine presence; or the ark, the manifestation of it. The glory is departed from Israel. 1 Sam.4. 8. the divine perfections or excellence. The heavens declare the glory of God. Ps.19. 9. Honorable representation of God. 1 Cor. 11.8. 10. Distinguished honor or ornament; that which honors or makes renowned; that of which one may boast. Babylon, the glory of kingdoms. Is.13. 11. Pride; boastfulness; arrogance; as vain glory. 12. Generous pride. GLO'RY, v.i. L. glorior, from gloria. Toexult with joy; to rejoice. Glory ye in his holy name. Ps.105. 1 Chron. 16. 1. to boast; to be proud of. No one should glory in his prosperity.'

Thompson Chain Topics provides links to glory as 'Christ's: Manifested at His Second Coming: Mt 16:27. Shared by his Believers: Mt 19:28; 24:30. Beheld upon the Mount: Lu 9:32. Revealed in the Incarnation: Joh 1:14. Possessed before the Foundation of the World: Joh 17:5,24; Heb 3:3. Ascribed by the heavenly Host: Re 5:12. Eternal: Ps 73:24; Ro 8:18; 2Co 4:17; Eph 1:18; 2Ti 2:10; 1Pe 5:1. God's : Ex 24:17; 40:34; 1Ki 8:11; Ps 8:1; 19:1; Lu 2:9; Ac 7:55; 2Co 3:18. Of Man, transient: Ps 49:17; Isa 5:14; 21:16; Eze 24:25; Ho 4:7; 9:11; Zec 11:3; 1Pe 1:24.'

Easton's Bible Dictionary provides links to glory as ' (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46). (3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9). (4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11). (5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10). (6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought.'

Morrish Bible Dictionary provides links to glory as 'There are eight different words in the Hebrew translated 'glory,' but some occur only once. the principal of them are: 1. hod, 'renown, glory,' anything for which a being is admired. It is applied to God, Ps 148:13; and to the horse. Job 39:20. 2. tipharah, tiphereth, 'splendour beauty, glory.' It is applied to God, Isa 60:19; to Israel, Isa 46:13; the crown that wisdom gives, Pr 4:9; the hoary head, Pr 16:31, etc. 3. kabod, 'weight, honour, glory' (the word commonly used). It is frequently applied to God, as in 'the God of glory,' Ps 29:3; to Jehovah as 'the King of glory,' Ps 24:7-9; 'the glory of Jehovah' that appeared on Mount Sinai, and that filled the tabernacle, Ex 24:16-17; 40:34-35, and will fill the future temple, Eze 43:2-5; also the glory pertaining to Israel, and to the Gentiles in the past and the future. 1Sa 4:21-22; Isa 66:12. In the N.T. the word is δόξα, 'esteem, honour, excellency of mind, body,' etc. It is applied to created things, as the sun, moon, and stars, 1Co 15:41; also to man as the 'glory of God.' 1Co 11:7. the moral glory of the Lord Jesus Christ shone out in all His pathway on earth. Joh 1:14; 11:40. He speaks of the glory He had from eternity with the Father, and His acquired glory which He will graciously share with His joint heirs. Joh 17:5,22,24. Every tongue shall confess His lordship to the glory of God the Father. Php 2:11. His glory will be revealed on earth, and He will be hailed 'King of kings and Lord of lords.' Mt 25:31; 1Pe 4:13; Re 17:14; 19:16. He is 'the Lord of glory.' 1Co 2:8. Glory belongs to God: He is the God of glory. Ac 7:2; 2Co 4:6,15. In Him all the divine attributes shine in infinite perfection. Christians in acknowledging this, and owning that from Him come all their blessings, joyfully ascribe unto Him "Praise and honour, glory and power, for ever and ever." Ro 11:36; Ga 1:5; 1Ti 1:17; 2Ti 4:18, etc. the same is ascribed to the Lord Jesus by the saints, and will be by every creature. Rev. 5. Glory is often used as expressive of the proper distinction of a person, or of a company: as the glory of the Father, Ro 6:4; of the Word, Joh 1:14; of the children of God, Ro 8:21; and even of inanimate bodies heavenly and earthly, 1Co 15:40-41. Each has its own glory, and such glory is evidently not transferable; for if it could be transferred or communicated, it would lose its specially distinctive force. But glory may be in the nature of distinction confered, as upon a creature by a superior, and even upon the Lord Himself, viewed as in the place of Man; as on the mount of transfiguration, and at the right hand of God. 2Pe 1:17; 1Pe 1:21. And this is distinction in which others may in measure be permitted to share. Joh 17:22. Glory may properly attach to a person even under an exterior by which it is not expressed. this was evidently the case with Christ when on earth: the flesh which He assumed in becoming Man served to veil His glory. In the same way the glory of the children of God is not yet manifest, and until it is manifest the glory is the exultation of the heart. this idea is not infrequently found in the Psalms. And further, this thought of glory hidden brings us to the glory of God, which, in its full expression, is the effulgence or display of Himself in the accomplishment of His counsels, in hope of which Christians rejoice. these counsels hid in God constitute, as one may say, His glory; and in their result they fully display His wisdom, love, and power. Meanwhile they have come to light through Christ being at the right hand of God, and the Holy Ghost given. We have now the light of the knowledge of the glory of God in the face of Jesus Christ. The visible manifestation of glory seems connected with light: it was so on the mount of transfiguration. Mt 17:2. God dwells in "light which no man can approach unto." 1Ti 6:16. In the new Jerusalem the glory of God lightens it, "and the Lamb is the light thereof." Re 21:23. When the Lord Jesus was revealed to Saul at his conversion, he was blinded by 'the glory of that light,' Ac 22:11, but only that divine light might shine into his soul.'

Nave's Topical Bible provides links to glory as 'God is, to his people: Ps 3:3; Zec 2:5. Christ is, to his people: Isa 60:1; Lu 2:32. The gospel ordained to be, to saints: 1Co 2:7. Of the gospel exceeds that of the law: 2Co 3:9-10. The joy of saints is full of: 1Pe 1:8. SPIRITUAL: Is given by God: Ps 84:11. Is given by Christ Joh 17:22. Is the work of the Holy Spirit: 2Co 3:18. ETERNAL: Procured by the death of Christ: Heb 2:10. Accompanies salvation by Christ: 2Ti 2:10. Inherited by saints: 1Sa 2:8; Ps 73:24; Pr 3:35; Col 3:4; 1Pe 5:10. Saints called to: 2Th 2:14; 1Pe 5:10. Saints prepared unto: Ro 9:23. Enhanced by afflictions: 2Co 4:17. Present afflictions not worthy to be compared with: Ro 8:18. Of God's people shall be rich and abundant: Isa 60:11-13. The bodies of saints shall be raised in: 1Co 15:43; Php 3:21. Saints shall be, of their ministers: 1Th 2:19-20. Afflictions of ministers are, to saints: Eph 3:13. TEMPORAL: Is given by God: Da 2:37. Passes away: 1Pe 1:24. The devil tries to seduce by: Mt 4:8. Of hypocrites turned to shame: Ho 4:7. Seek not, from man: Mt 6:2; 1Th 2:6. Of the wicked is in their shame: Php 3:19. Ends in destruction: Isa 5:14. OF GOD: Exhibited in Christ: Joh 1:14; 2Co 4:6; Heb 1:3. Exhibited in his name: De 28:58; Ne 9:5. His majesty: Job 37:22; Ps 93:1; 104:1; 145:5,12; Isa 2:10. His power: Ex 15:1,6; Ro 6:4. His works: Ps 19:1; 111:3. His holiness: Ex 15:11. Described as great: Ps 138:5. Eternal: Ps 104:31. Rich: Eph 3:16. Highly exalted: Ps 8:1; 113:4. Exhibited to Moses: Ex 34:5-7; 33:18-23. Stephen: Ac 7:55. The people of God: De 5:24; Ps 102:16. Enlightens God's people: Isa 60:1-2; Re 21:11,23. Saints desire to behold: Ps 63:2; 90:16. God is jealous of: Isa 42:8. The earth is full of: Isa 6:3. The knowledge of, shall fill the earth: Hab 2:14'

Torrey's Topical Textbook provides links to glory as 'God is, to His people: Ps 3:3; Zec 2:5. Christ is, to His people: Isa 60:1; Lu 2:32. The gospel ordained to be, to saints: 1Co 2:7. Of the gospel, exceeds that of the law: 2Co 3:9-10. The joy of saints is full of: 1Pe 1:8. SPIRITUAL: Is given by God: Ps 84:11. Is given by Christ: Joh 17:22. Is the work of the Holy Ghost: 2Co 3:18. ETERNAL: Procured by the death of Christ: Heb 2:10. Accompanies salvation by Christ: 2Ti 2:10. Inherited by saints: 1Sa 2:8; Ps 73:24; Pr 3:35; Col 3:4; 1Pe 5:10. Saints called to: 2Th 2:14; 1Pe 5:10. Saints afore prepared to: Ro 9:23. Enhanced by present afflictions: 2Co 4:17. Present afflictions not worthy to be compared with: Ro 8:18. Of the Church shall be rich and abundant: Isa 60:11-13. The bodies of saints shall be raised in: 1Co 15:43; Php 3:21. Saints shall be, of their ministers: 1Th 2:19-20. TEMPORAL: Is given by God: Da 2:37. Passeth away: 1Pe 1:24. The devil tries to seduce by: Mt 4:8. Of hypocrites turned to shame: Ho 4:7. Seek not, from man: Mt 6:2; 1Th 2:6. OF thE WICKED: Is in their shame: Php 3:19. Ends in destruction: Isa 5:14.'

Please also see the notes for 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please see the Study called Relational Prepositions for more verses which use the word through with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link. The functional definition is: 'the relationship is a barrier until we enter it on one side and come out on the other side of the relationship in order to receive the blessings'.

Please see the note for Romans 4:1 about the word pertain. The functional definition is: 'To belong; to be the property, right or duty of'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whereof. Ro 4:2; 2Co 2:14-16; 3:4-6; 7:4; 11:16-30; 12:1,11-21 in. Heb 5:1 General references. exp: 1Co 1:29.'.

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C15-S15 (Verse 18-19) Paul pointed to Christ instead of pointing to himself.

First Step: Paul would only speak about what Christ did through him.

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,
Through mighty signs and wonders,
by the power of the Spirit of God;.

Second Step: What Christ did through Paul.

so that from Jerusalem,
and round about unto Illyricum,
I have fully preached the gospel of Christ..

This sentence tells us that Paul didn't claim things that Christ did through other men as a basis for his own authority. Some men will say 'our church is doing these things', while the things are actually done by certain people within the church. They then claim that they represent the church and that the blessings from God, for those works by other men, show God's approval of their doctrine. That way, some people will claim personal authority based upon the blessings of God which result from the work done by other people. Some missionaries will even claim credit for the work of God done through people they had nothing to do with, figuring that no one will go to the mission field and verify their word. However, Paul only claimed the things that Christ did through him and used those works as the basis for the gospel of Christ that he preached. The gospel of Christ is the 'good news' that Christ can change your life after your profession through your personal relationship with Him. This includes all that the Bible says about the blessings given to those saved people who are in Christ and have Christ in them.

This sentence has three important notes in other studies which provide considerations not included here. They are in: the Lord Jesus Christ Study, the Word Study on Spirit, and the Word Study on Gospel. Please also see those notes for their perspectives.

Webster's 1828 dictionary defines dare as 'v.i. pret. durst. to have courage to any purpose; to have strength of mind or hardihood to undertake anything; to be bold enough; not to be afraid; to venture; to be adventurous.' the word dare is only used in:

Job 41:10 None is so fierce that dare stir him up: who then is able to stand before me?
Romans 5:7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
Our current sentence.
1Corinthians 6:1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
2Corinthians 10:12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.

Our dictionary definition also tells us that durst is an equivalent word to dare. Looking in the Bible, we cas see that durst is used for the past-tense of the same action verb as dare, with dare being used in the present-tense. We see durst is used in:

Esther 7:5 Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so?
Job 32:6 And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion.
Matthew 22:46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.
Mark 12:34 And when Jesus saw that he answered discreetly, he said unto him, thou art not far from the kingdom of God. And no man after that durst ask him any question.
Luke 20:40 And after that they durst not ask him any question at all.
John 21:12 Jesus saith unto them, come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
Acts 5:13 And of the rest durst no man join himself to them: but the people magnified them.
Acts 7:32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. then Moses trembled, and durst not behold.
Jude 1:9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee.

We find forms of the word speak occurring 667 times in 621 verses of the Bible, 222 times in 199 verses of the New Testament, and in Romans, in: 3:5; 6:19; 7:1; 10:6; 11:13 and our current sentence. Please also see the note for 2Corinthians 2:17 for links to where speak is used in 2Corinthians along with the full dictionary definition and links from other commentators. The functional Biblical definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'.

Forms of the word wrought occur in 101 times in 98 verses of the Bible, in 23 verses of the New Testament, and in Romans, only within our current sentence and in Romans 7:8. Webster's 1828 dictionary defines wrought as 'pret. and pp. of work. raut. 1. Worked; formed by work or labor; as wrought iron. 2. Effected; performed. She hath wrought a good work upon me. Matthew 26. 3. Effected; produced. He wrought the public safety. A great change was wrought in his mind. This wrought the greatest confusion in the unbelieving Jews. 4. Used in labor. The elders of that city shall take a heifer that hath not been wrought with. Deuteronomy 21. 5. Worked; driven; as infection wrought out of the body. Not used. 6. Actuated. Vain Morat, by his own rashness wrought-- 7. Worked; used; labored in. the mine is still wrought. 8. formed; fitted. He that hath wrought us for the self-same thing is God. 2 Corinthi and 5. 9. Guided; managed. Not used. 10. Agitated; disturbed. My dull brain was wrought with things forgot. Wrought on or upon, influenced; prevailed on. His mind was wrought upon by divine grace. Wrought to or up to, excited; inflamed. their minds were wrought up to a violent passion. She was wrought up to the tenderest emotion of pity.'

In the first phrase of our sentence, we see the words defined above, and dealt with in the Lord Jesus Christ Study, to create a double-negative phrase. The second negative, of this phrase, could be said as 'those things which Christ hath wrought through other people or that were never wrought or were wrought by someone other than Christ'. However, the phrase used is less wordy and is clear to those people who use their brain to think about what is actually said. The problem is that this creates a double-negative phrase, and even many professional computer programmers have trouble with 'Not Logic'. Paul could have said 'I am only going to talk about what Christ wrought through me', but that would not let us know, by implication, that people who teach doctrinal error use 'what Christ did not wrought or that Christ wrought through someone else', as the basis of their claimed authority. Thus, we have a deliberate use of a double-negative phrase to make God's people think, and to reveal the truth to those people who will search for it with the help of the Holy Ghost while hiding the truth from others, and to convey a message with less words than another form of speech would require.

Simply put: only trust the doctrine coming from people who base their authority on what Christ and wrought through their personal life and don't trust doctrine coming from people who base their authority on what Christ has wrought through someone else or that was not wrought by Christ.

In our second phrase we see to make the Gentiles obedient. Please see the note for 15:15-16 which has links to every place in Romans where forms of the word Gentiles are used along with the definition from Webster's 1828 and references from several other commentators. Basically, the Bible uses Gentiles for non-Jews and lost people who have not accepted the Gospel. Please also see the note for Romans 6:12 which has links to where Romans talks about obedience and disobedience. It also has links to where the New Testament talks about reign. In that sentence we are told to not obey the reign of sin.

This phrase has the main action verb of this First Step. Since the main action of the Second Step is I have fully preached the gospel of Christ, the barest essence of this sentence that people who fully preach the gospel of Christ will make the Gentiles obedient (to the teachings of the gospel of Christ). This is the opposite of 'Say a prayer to Jesus and then get a mansion in heaven while you live for Hell'. When we put our first and second phrases together, we see that Paul had things which Christ hath...wrought by me because he had fully preached the gospel of Christ which resulted in making the Gentiles obedient. Meanwhile, there were other people who were claiming authority based upon the work of others, because Christ hath not wrought things by them, and that was because they had not fully preached the gospel of Christ and they made excuses for justifying the disobedience of their followers.

So now we get into our third phrase of the First Step where we see how (by) Paul did what he did and how others failed to do the same thing. Paul says he did it by word and deed. Forms of the word word occur 1247 times in 1181 verses of the Bible, 304 times in 287 verses of the New Testament and, in Romans, in 9:6, 9:9; 10:8, 10:17, 10:18; our current sentence and 16:18. In chapters 9 and 10 Paul pointed out the difference between those who were trusting in what religion said as opposed to those who were trusting in what is really said in the word of God (see the note for 9:6-7). He also distinguished religion from the word of promise (9:9). Further, in 10:8 Paul explains the word of faith and at 10:17 he comes back to the word of God and makes a distinction between word of God and the word of religious leaders.

We already saw that our Second Step, with the gospel of Christ, is dependent upon this Step, and we find it in the word of God. Yes, that was written by Paul but we see many places in Paul's writing where He directly quoted or reference the word of God. This is evident by our finding phrases like it is written within Paul's writing. In addition, we find that Paul's writings are completely based upon Scriptures. That is evident, within this Study, by all of the Old Testament references used to support notes for sentences of Romans. Thus, we can see that this phrase uses word for Scripture and for what the Holy Ghost showed Paul from Scripture. This is, again, opposed to the teachings of others who based their doctrines on religious traditions.

In addition, to word, our phrase says that Paul used deeds. As already discussed, Paul lived what he preached and received blessings from God that others did not have because they did not live what they preached.

The next two phrases, of our First Step, say Through mighty signs and wonders, by the power of the Spirit of God. Paul didn't just say 'look at the miracles that I've had' but he showed that they came from God and not from a devil.

This leaves us with our Second Step. As already mentioned, the phrase from Jerusalem, and round about unto Illyricum encompasses Paul's travels as can be found in the Book of Acts and is drawn on the 'Maps Section' of many Bibles. The phrase I have fully preached the gospel of Christ lets us know that Paul preached everything that is involved in the gospel of Christ. (Please see the notes for this verse in the Lord Jesus Christ Study and in the Book Study on Gospel for more details about this phrase.) Basically, Paul fully preached the gospel of Christ literally everywhere that he went and received blessings from God that others did not receive because they refused to fully preach the gospel of Christ. If we want the type of blessings that Paul received, we also must fully preach the gospel of Christ. Please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

Please see above, within this note about the word dare.

Please see the note for Romans 15:18-19 which is the only other place where Romans used the word wrought. That note has the definition from Webster's 1828 . The functional definition is: ' Worked; formed by work or labor; as wrought iron. Effected; performed'.

Please see the note for Philippians 2:12 about the word obey. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please see the note for Romans 6:12 which has links to where Romans talks about obedience and disobedience. It also has links to where the New Testament talks about reign. In that sentence we are told to not obey the reign of sin. Please see the note for 1:1-2 about obey / obedience. Please also see the note for 2Corinthians C2S9 about the word obedience. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for Romans C1S16 about the word disobedient. Please also see the note for Romans C1S16 about the phrase disobedient to parents. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for Romans C6S12 about the word disobedience. The functional definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority'.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

Please see the note for 2Corinthians 12:12 about the word sign. The functional definition is: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11'.

Please see the note for 2Corinthians 12:12 about the word wonder. The functional definition for this word is: 'That emotion which is excited by novelty, or the presentation to the sight or mind, of something new, unusual, strange, great, extraordinary, or not well understood; something that arrests the attention by its novelty, grandeur or inexplicableness'. Please also see the note for Matthew 7:22 about the word wonderful. Webster's 1828 defines this word as: 'a. Adapted to excite wonder or admiration; exciting surprise; strange; astonishing. Job 42.'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to this nameans other titles for Jesus.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

Please see the note for Romans 16:25-27 which gives links to every place in Romans that uses any form of the word preach and provides the definition from Webster's 1828 . Please also see the notes for 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans C10S17 about the word preacher.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Pr 25:14; 2Co 10:13-18; 11:31; 12:6; Jude 1:9 which. Mr 16:20; Ac 14:27; 15:4,12; 21:19; Ga 2:8; 1Co 3:6-9; 2Co 3:1-3; 6:1 to make. Ro 1:5; 6:17; 16:26; Mt 28:18-20; Ac 26:20; 2Co 10:4-5; Heb 5:9; 11:8 by word. Col 3:17; 2Th 2:17; Jas 1:22; 1Jo 3:18 General references. exp: Pr 8:1; Ac 19:11; 2Co 12:12.
mighty. Ac 14:10; 15:12; 16:18; 19:11-12; 2Co 12:12; Ga 3:5; Heb 2:4 by the. Mt 12:28; Ac 1:8; 1Co 12:4-11; 1Pe 1:12 exp: 2Co 6:6. so that. Ro 15:24; Ac 9:28-29; 13:4-5,14,51; 14:6,20,25; 16:6-12; 17:10,15; 18:1,19; 19:1; 20:2,6 Illyricum. Illyricum, or Illyria, was a country of Europe, lying N. and N. W. of Macedonia, on the eastern coast of the Adriatic gulf, opposite Italy. It was distinguished into two parts; Liburnia north, now Croatia; and Dalmatia south, still retaining the same name. the account of Paul's second visit to the peninsula of Greece, Ac 20:1-2, says Dr. Paley, leads us to suppose that, in going over Macedonia, he had passed so far to the west, as to come into those parts of the country which were contiguous to Illyricum, if he did not enter Illyricum itself. the history and the Epistle therefore so far agree; and the agreement is much strengthened by a coincidence of time; for much before the time when this epistle was written, he could not have said so, as his route, in his former journey, confined him to the eastern side of the peninsula, a considerable distance from Illyricum. fully. Ro 1:14-16; Ac 20:20; Col 1:25; 2Ti 4:17 General references. exp: Ps 102:22; Pr 8:1; Mr 13:10; Ac 19:11; 1Co 4:20; 2Co 12:12.'.

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C15-S16 (Verse 20-21) Why Paul ministered like he did.

Equivalent Section: Paul deliberately separated his work from the work of others.

Yea,
so have I strived to preach the gospel,
not where Christ was named,
lest I should build upon another man's foundation:.

Equivalent Section: Paul preached salvation to people who had not heard it before.

But as it is written,
To whom he was not spoken of,
they shall see:.

Equivalent Section: Paul preached how to understand.

and they that have not heard shall understand..

This sentence continues the subject from the sentence (and the note) that preceded it by starting with an agreement (Yea) and then goes further than the prior sentence went on the same subject. In the note for that prior sentence we saw that a double-negative was used to imply that people who built upon another man's foundation, while claiming credit for that other man's foundation, were preaching doctrinal error. There is no problem with building upon another man's foundation, if you give him credit for his work. However, these people were stealing the credit for other people's work because God was not rewarding their doctrinal error. Therefore, Paul wanted to make a clear distinction between the doctrine that God gave him, and the error that these other men were preaching. As a result, Paul went to extremes to show the difference between them and him. Since there were plenty of places in the world where there were people to whom he was not spoken of, Paul sought them to make them see and...understand.

In our First Equivalent Section we see that 'Paul deliberately separated his work from the work of others'. Our phrase starts with so (after the Yea,), which tells us that this is a result of the prior sentence. In that sentence we saw that others were taking credit for work that was actually done by other men. As a result, Paul wanted to be completely separated from them and their error. That is why he strived to preach the gospel, not where Christ was named. That way, no one could accuse him of stealing credit for someone else's work.

As explained in the note for this sentence within the Word Study on Gospel, the gospel in this sentence is the gospel of the Lord Jesus Christ because (almost?) all people that Paul went to needed to get saved first and then grow spiritually afterwards. The prior sentence specifically said the gospel of Christ and that sentence was talking about to make the Gentiles obedient, by word and deed. Obedience is taught after a person's initial salvation, which is different than what this sentence is talking about.

The Word Study on Gospel looks at the us 11 different gospels found in the Bible and, based upon how the Bible uses the word gospel, shows the similarities and differences. The Gospel Flowchart is a visual representation of these relationships. In general, the gospel of Christ is the main emphasis that is preached on a Wednesday night while the gospel of the Lord Jesus Christ is the emphasis of a Sunday mourning. That is, Wednesday night and the gospel of Christ emphasize spiritual maturity of professing Christians and 'how to get saved' might not even be mentioned. However, Sunday mourning and the gospel of the Lord Jesus Christ contain a good amount on spiritual maturity but always contain a clear presentation of 'how to get saved' and often contain things related to the Son of God's role as Lord, such as 'Judgment Day is coming'.

Returning to our First Equivalent Section we see the phrase lest I should build upon another man's foundation. This is explained in a good sized note within the Lord Jesus Christ Study. Basically, Paul did not want to build upon a foundation that had errors in it and he did not want all of the problems that are associated with correcting those errors. Paul had enough problems keeping people who taught doctrinal error away from the people that he had led to truth.

Our Second Equivalent Section has Scriptural references which show how God showed Paul that he was to act this way. Our Second Equivalent Section says But as it is written, to whom he was not spoken of, they shall see: and they that have not heard shall understand. this is a reference to Isaiah 52:15 where God promised that the gospel would go to the Gentiles as a result of the crucifixion. It is also a reference to Isaiah 65:1 where God says that the Gentiles would seek Him after the Jews turned to a perverted religion. Everywhere that Paul went he first tried to win the Jews, until Acts 13:46 where it says Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

The lesson to us is that we need to take the gospel to people who have no witness instead of trying to grow our churches by stealing members from other churches or God may very well scatter our church. When Paul and Barnabas tried to reach people who believed doctrinal error they kept getting problems and religious people who tried to kill them. When they went to people who had not been taught error, their message might be accepted or rejected, but people did not try to kill them for religious reasons.

Please see the note for Philippians 2:17 about the word yea. The functional definition is: ' word that expresses affirmation or assent. It sometimes introduces a subject, with the sense of indeed, verily, truly, it is so'.

Please see the note for Romans C15S25 about the word strive. The functional definition is: 'To make efforts; to use exertions; to endeavor with earnestness; to labor hard; applicable to exertions of body or mind'.

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the worde builder.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for 1Corinthians C3S12 about the word foundation. The functional definition is: 'The basis or ground work, or anything; that on which anything stands, and by which it is supported'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 for links to every verse in Romans which uses hear. The functional definition is: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded'. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition for this word is: 'under and stand. the sense is to support or hold in the mind. 1. to have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration. 2. to have the same ideas as the person who speaks, or the ideas which a person intends to communicate'. Please see the note for Matthew 13:14 about the word understood. The functional definition for this word is: 'The past tense of understand'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'so. 2Co 10:14-16 build. 1Co 3:9-15; 2Co 10:13-16; Eph 2:20-22 General references. exp: Pr 8:1.
General references. Isa 52:15; 65:1 exp: Pr 8:1.'.

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C15-S17 (Verse 22) For which cause also I have been much hindered from coming to you.

This sentence starts with For and tells us why Paul was much hindered from coming to you. The people already at Rome, whom Paul was writing to, were already saved and serving God. Satan wanted to prevent Paul from going to them and preaching the gospel of Christ because it would help them spiritually and provide a firm foundation for their doctrine and religion. Satan doesn't like people getting saved but he really doesn't like saved people to receive the gospel of Christ because then they start teaching sound doctrine to others. People who have good doctrine get others saved and they don't multiply or produce spiritual bastards (Hebrews 12:8).

In addition, to that reason, Paul was busy winning souls and helping to bring spiritual maturity to the people he was already ministering to. The people at Rome really didn't need help beyond this letter and they didn't need Paul to show up and take over. Thus, Paul was also hindered by higher priorities. Look at our next sentence which starts out with But now having no more place in these parts. The But tells us he is still speaking about the same subject as this sentence while going in a different direction. Paul has been very busy but now he finds that he has no more place in these parts. Therefore, he is looking for where the Lord will lead him next. Notice that our next sentence says that Paul pl and on only visiting them and not staying. Thus, Paul is recognizing that they are doing just fine without him and he is only giving then a written letter of doctrine to help them keep doing the right thing.

Webster's 1828 dictionary defines hinder as 'a. comp. of hind. that is in a position contrary to that of the head or for part; designating the part which follows; as the hinder part of a wagon; the hinder part of a ship, or the stern. Acts 27.' Notice that this is the definition of an adjective and not of a verb. The Bible uses this word as an adjective and as a verb. As a verb, it means 'to hold back from going a different way as when someone is put in the back of a wagon and has no say in where the driver takes them'. The Bible uses forms of this word as an adjective in: 2Samuel 2:23; 1Kings 7:25; 2Chronicles 4:4; Psalms 78:66; Joel 2:20; Zechariah 14:8; Mark 4:38; Acts 27:41. The Bible uses forms of this word as a verb in: Genesis 24:56; Numbers 22:16; Ezra 6:8; Nehemiah 4:8; Job 9:12; 11:10; Isaiah 14:6; Luke 11:52; Acts 8:36; our current sentence; 1Corinthians 9:12; Galatians 5:7; 1Thessalonians 2:18; 1Peter 3:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Ro 1:13; 1Th 2:17-18 much. or, many ways, or, oftentimes.'.

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C15-S18 (Verse 23-24) Paul's pl and for the future.

Equivalent Section: Why he is making plans.

First Step: Paul's motivation.

But now having no more place in these parts,
and having a great desire these many years to come unto you;.

Second Step: Paul's plan.

Whensoever I take my journey into Spain,
I will come to you:.

Equivalent Section: What Paul expects to accomplish with his plans.

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..

This sentence tells us how Paul had determined that he could visit them and what his future pl and were. As all of our pl and should be, Paul's were subject to change by God and Paul made it to Rome, just not the way he planned.

None of us know the future and God often hides details from us and we often blind ourselves to unpleasant things which are indicated to be in our future. in this sentence Paul is not talking revealed doctrine. Obviously, Paul was just as fallible as the rest of us when he was working on his own power and did not have revelation from God to work from. in this situation, Paul still demonstrates what we should each personally do. He found out what would bring the most glory to God and planned to do it. God was done with him where he was at so he found a place that the gospel had not been taken to and planned to go there just as soon as he finished current tasks. Those tasks caused a change in his life that he did not know about because he did not plan on getting arrested and beheaded. However, within the limits of what Paul did know, he planned for the best what to serve the Lord.

It should be obvious to everyone what Paul means by having no more place in these parts. Back in 15:18-19 Paul said from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Therefore, the place where Paul had no more...part was from Jerusalem, and round about unto Illyricum. He had a part in preaching the gospel of Christ, but no longer did. Therefore, he was looking for a new place and planned on going into Spain to see if the Lord would make a place for him there.

In our Second phrase of the First Step we see Paul say and having a great desire these many years to come unto you. This is not just something off the top of his head or something that he flippantly decided to be because he had nothing better to do and he was bored. Paul had been praying about this these many years but the work of the ministry that the Lord gave him took precedence. Our next sentence tells us But now I go unto Jerusalem to minister unto the saints. Thus, he was not completely free but the Lord had not given him any direction beyond that trip so Paul was making his own pl and for how he believed he could best serve the Lord. He wanted them to know that he had not forgotten them, just could not get there earlier.

Now that we have covered Paul's motivation, we look at the Second Step with Paul's plan. He uses Whensoever because he is not sure of an exact date. He does not know what will happen on his way to Jerusalem or what will happen while he is there, but he knows that 'life happens'. Therefore, Paul is doing what we all should do. He is making pl and based upon hope but is not locking them in so that he does not get upset when interruptions happen. However, while he is not sure about the date he is sure about his plan to see them. He did do this, only he did it as a prisoner and not as a free man. We all need to remember that the Lord has complete control of our lives.

Our Second Equivalent Section starts with for and tells us why Paul is making these plans, which is what he says in the remainder of this Equivalent Section. This we see that the expected result is the equivalent of the plan to accomplish that result. This section contains an if. If something prevents Paul from being somewhat filled with your company, then he does not expect to be brought on my way thitherward by you and he doubts that he will see you in my journey. However, if he is somewhat filled with your company, then he expects the rest to happen. That is what he means by I trust. He has confidence in the result if the conditions happen that he expects to happen. However, he is also realistic enough to realize that conditions may not happen the way that he pl and and knows if that happens then the rest will also fall through.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

Please see the note for Luke 1:7 about the word year. Easton's Bible Dictionary defines this word as: 'Heb shanah, meaning "repetition" or "revolution" (Ge 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. the Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. the month Tisri is now the beginning of the Jewish year'.

Forms of the word trust occur 190 times in 187 verses of the Bible and in the New Testament, in Matthew 12:21; 27:43; Mark 10:24; Luke 11:22; 16:11; 18:9; 24:21; John 5:45; Romans 15:12, our current sentence; 1Corinthians 16:7; 2Corinthians 1:9-10, 13; 3:4; 5:11; 10:7; 13:6; Ephesians 1:12, 13; Philippians 2:19, 24; 3:4; 1Thessalonians 2:4; 1Timothy 1:11; 4:10; 5:5; 6:17, 20; Philemon 1:22; Hebrews 2:13; 13:18; 1Peter 3:5; 2John 1:12; 3John 1:14. Webster's 1828 dictionary defines trust as ' n. 1. Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person. He that putteth his trust in the Lord shall be safe. Prov.29. 2. He or that which is the ground of confidence. O Lord God, thou art my trust from my youth. Ps.71. 3. Charge received in confidence. Reward them well, if they observe their trust. 4. that which is committed to one's care. Never violate a sacred trust. 5. Confident opinion of any event. His trust was with th' Eternal to be deem'd Equal in strength. 6. Credit given without examination; as, to take opinions on trust. 7. Credit on promise of payment, actual or implied; as, to take or purchase goods on trust. 8. Something committed to a person's care for use or management, and for which an account must be rendered. Every man's talents and advantages are a trust committed to him by his Maker, and for the use or employment of which he is accountable. 9. Confidence; special reliance on supposed honesty. 10. State of him to whom something is entrusted. I serve him truly, that will put me in trust. 11. Care; management. 1 Tim.6. 12. In law, an estate, devised or granted in confidence that the devisee or grantee shall convey it, or dispose of the profits, at the will of another; an estate held for the use of another. TRUST, v.t. to place confidence in; to rely on. We cannot trust those who have deceived us. He that trusts every one without reserve, will at last be deceived. 1. to believe; to credit. Trust me, you look well. 2. to commit to the care of, in confidence. Trust your Maker with yourself and all your concerns. 3. to venture confidently. Fool'd by thee, to trust thee from my side. 4. to give credit to; to sell to upon credit, or in confidence of future payment. the merchants and manufacturers trust their customers annually with goods to the value of millions. It is happier to be sometimes cheated, than not to trust. TRUST, v.i. to be confident of something present or future. I trust to come to you, and speak face to face. 2 John 12. We trust we have a good conscience. Heb.13. 1. to be credulous; to be won to confidence. Well, you may fear too far--Safer than trust too far. Totrust in, to confide in; to place confidence in; to rely on; a use frequent in the Scriptures. Trust in the Lord, and do good. Ps.37. They shall be greatly ashamed that trust in graven images. Is.42. Totrust to, to depend on; to have confidence in; to rely on. The men of Israel--trusted to the liars in wait. Judges 20 '.

Torrey's Topical Textbook provides links to trust as 'God is the true object of: Ps 65:5. The fear of God leads to: Pr 14:26.
ENCOURAGEMENTS TO: the everlasting strength of God: Isa 26:4. The goodness of God: Na 1:7. The loving-kindness of God: Ps 36:7. The rich bounty of God: 1Ti 6:17. The care of God for us: 1Pe 5:7. Former deliverances: Ps 9:10; 2Co 1:10. Should be with the whole heart: Pr 3:5. Should be from youth up: Ps 71:5.
OF SAINTS IS: Not in the flesh: Php 3:3-4. Not in themselves: 2Co 1:9. Not in carnal weapons: 1Sa 17:38-39,45. In God: Ps 11:1; 31:14; 2Co 1:9. In the word of God: Ps 119:42. In the mercy of God: Ps 13:5; 52:8. In Christ: Eph 3:12. Through Christ: 2Co 3:4. Grounded on the covenant: 2Sa 23:5. Strong in the prospect of death: Ps 23:4. Fixed: 2Sa 22:3; Ps 112:7. Unalterable: Job 13:15. Despised by the wicked: Isa 36:4,7. Forever: Ps 52:8; 62:8; Isa 26:4. Saints plead, in prayer: Ps 25:20; 31:1; 141:8. The Lord knows those who have: Na 1:7. Exhortations to: Ps 4:5; 115:9-11.
LEADS TO: Being compassed with mercy: Ps 32:10. Enjoyment of perfect peace: Isa 26:3. Enjoyment of all temporal and spiritual blessings: Isa 57:13. Enjoyment of happiness: Pr 16:20. Rejoicing in God: Ps 5:11; 33:21. Fulfilment of all holy desires: Ps 37:5. Deliverance from enemies: Ps 37:40. Safety in times of danger: Pr 29:25. Stability: Ps 125:1. Prosperity: Pr 28:25.
. KEEPS FROM: Fear: Ps 56:11; Isa 12:2; Heb 13:6. Sliding: Ps 26:1. Desolation: Ps 34:22. Tobe accompanied by doing good: Ps 37:3. Blessedness of placing, in God: Ps 2:12; 34:8; 40:4; Jer 17:7.
. OF thE WICKED: Is not in God: Ps 78:22; Zep 3:2. Is in idols: Isa 42:17; Hab 2:18. Is in man: Jg 9:26; Ps 118:8-9. Is in their own heart: Pr 28:26. Is in their own righteousness: Lu 18:9,12. Is in vanity: Job 15:31; Isa 59:4. Is in falsehood: Isa 28:15; Jer 13:25. Is in earthly alliances: Isa 30:2; Eze 17:15. Is in wealth: Ps 49:6; 52:7; Pr 11:28; Jer 48:7; Mr 10:24. Is vain and delusive: Isa 30:7; Jer 2:37. Shall make them ashamed: Isa 20:5; 30:3,5. Shall be destroyed: Job 18:14; Isa 28:18. Woe and curse of false: Isa 30:1; 31:1-3; Jer 17:5. Of saints--Illustrated: Ps 91:12; Pr 18:10. Of the wicked--Illustrated: 2Ki 18:21; Job 8:14. Of saints--Exemplified: David, 1Sa 17:45; 30:6. Hezekiah, 2Ki 18:5. Jehoshaphat, 2Ch 20:12. Shadrach, etc. Da 3:28. Paul, 2Ti 1:12. Of the wicked--Exemplified: Goliath, 1Sa 17:43-45. Benhadad, 1Ki 20:10. Sennacherib, 2Ch 32:8. Israelites, Isa 31:1.'

Please see the note for Titus 2:13 about the word journey. Easton's Bible Dictionary defines this word as: '(1.) A day's journey in the East is from 16 to 20 miles (Nu 11:31). (2.) A sabbath-day's journey is 2,000 paces or yards from the city walls (Ac 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex 16:29. (See sabbath.)'.

Please see above, within this note, about the word trust. Please also see the note for Philippians 3:4-6 about this word.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'To accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'.

Please see the note for John 6:5 about the word company. The functional definition for this word is: 'To associate with; to frequent the company of. I wrote you not to company with fornicators. 1 Cor. 5.'. Please also see the note for Philippians 2:25 about the word companion. Please also see the note for Hebrews 6:9 about the word accompany. All of these words have a similar basic meaning while the technical details vary.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and. Ro 15:32; 1:10-12; 1Th 3:10; 2Ti 1:4
I take. Ro 15:28; Ac 19:21 Spain. Spain is a large country in the west of Europe, which anciently comprehended both Spain and Portugal, separated from Gaul or France by the Pyrenees, and bounded on every other side by the sea. and o. Ac 15:3; 21:5; 2Co 1:16; 3Jo 1:6 if. Ro 1:12; 1Co 16:5-7 filled. Rather, "gratified (or enjoy) your society," as emplestho frequently denotes. with your company. Gr. with you. Ro 15:32'.

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C15-S19 (Verse 25) But now I go unto Jerusalem to minister unto the saints.

This sentence continues Paul's pl and started in the prior sentence. (Please see the note above for the context.) the But this sentence starts with lets us know that it is continuing the same subject while going in a different direction. Where the prior sentence talked about future travel plans, this sentence states current travels. I'm sure someone else has, or can, claim a more accurate time than when Paul was on his way to Jerusalem for the last time, but I don't have enough interest to be bothered.

Here we see the last responsibility that Paul has to finish before he can do his pl and of the last sentence. Unfortunately, this last task will change everything for Paul and lots of other people. Please see the note for 13:4 for all of the verses within Romans which refer to minister. along with the definition from Webster's 1828 . As a minister, Paul is doing the job of a trusted servant because he is transporting a lot of money.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 15:26-31; Ac 18:21; 19:21; 20:16,22; 24:17; 1Co 16:1-3; Ga 2:10 exp: 1Co 16:4.'.

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C15-S20 (Verse 26) For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

This sentence continues Paul's pl and started in 15:23. Many preachers reference 2Corinthians 8:1-5 when preaching about this collection and talk about how the people in these churches were very poor and yet still gave to help other Christians. Those verses mention the churches of Macedonia but not the ones of Achaia. I have no fight about a claim for the churches of Achaia, but only am pointing out a truth for those who wish to be accurate. In addition, the next verse (our next two sentences) says It hath pleased them verily; and their debtors they are. forif the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. thus, we see that this collection was not for just any poor group but was specifically for people who had helped them spiritually. According to the Bible, God makes a major distinction between His children and the lost. Jesus said For ye have the poor always with you; but me ye have not always. (Matthew 26:11; Mark 14:17). Therefore, giving to collections for poor people in general does not have the spiritual reward that giving to help God's people has, and that is especially true about people who send out missionaries like the next verse in Romans says that these poor saints had done.

One other thing that needs to be noted is that Paul organized this collection and personally delivered it to Jerusalem. There, instead of receiving thanks, he was accused of doctrinal error by people that he had repeatedly proved were the ones teaching doctrinal error. Instead of straightening out those who were truly in error, like they did in Acts 15 but neglected to do since, they required Paul to do a religious ceremony. That led to Paul being arrested and beheaded and God destroying the Church of Jerusalem, the Temple, and all related to the false doctrine that got Paul killed. The bottom line is that when we can't say 'Thanks!' to someone who is helping us and may even be saving our life, there is something seriously wrong with our religious doctrine.

This is the only place in the Bible where we see the word contribution used. Many preachers have preached messages about this contribution and I will not try to add to that preaching.

We read about Macedonia in Acts 16:9-10, 12; 18:5; 19:21-22, 29; 20:1, 3; our current sentence; 1Corinthians 16:5; 2Corinthians 1:16; 2:13; 7:5; 8:1; 9:2, 4; 11:9; 13:14; Philippians 4:15; 1Thessalonians 1:7-8; 4:10; 1Timothy 1:3. In addition, Fausset's Bible Dictionary provides a description as 'The first country in Europe where Paul preached the gospel, in obedience to the vision of a man of Macedonia, saying "come over and help us." the Haemus (Balkan) range, separating it from Maesia, is on its N.; the Pindus, separating it from Epirus, on the W.; the Cambunian hills S. separating Macedonia from thessaly; thrace and the Aegean sea E. there are two great plains, one watered by the Axius entering the sea near thessalonica, the other by the Strymon which passes near Philippians empties itself below Amphipolis. Between lies Mount Athos, across the neck of which Paul often travelled with his companions. Philip (from whom Philippi is named) and Alexander were its most famous kings. When Rome conquered it from Perseus, Aemilius Paulus after the battle of Pydna divided it into Macedonia Prima, Secunda, Tertia, and Quarta. Macedonia Prima, the region E. of the Strymon, had Amphipolis as its capital, Macedonia Secunda, the region between the Strymon and Axius, had thessalonica. Macedonia Tertia, from the Axius to the Peneus, had Pella.
Macedonia Quarta, the remainder, had Pelagonia. In New Testament times the whole of Macedonia, thessaly, and a district along the Adriatic, was made one province under a proconsul at thessalonica the capital. the great Ignatian Road joined Philippians thessalonica, and led toward Illyricum (Ro 15:19). Philippi had supplanted Amphipolis in importance. Mention of Macedonia in this wide sense occurs Ac 16:9-12; 18:5; 19:21-22,29; 20:1-3; 27:2; Ro 15:26; 1Co 16:5; 2Co 1:16; 2:13; 7:5; 8:1; 9:2,4; 11:9; Php 4:15; 1Th 1:7-8; 4:10; 1Ti 1:3 (which last passage proves Paul accomplished the wish expressed in his first imprisonment, Php 2:24). Achaia S., Illyricum N.W., and Macedonia comprehended the whole region between the Danube and the southernmost point of the Peloponnese.
The Macedonian Christians are highly commended; the Bere and for their readiness in receiving the word, and withal diligence in testing the preached word by the written word (Ac 17:11); the thessaloni and for their "work of faith, labor of love, and patience of hope in our Lord Jesus," so that they were "examples" to all others (1Th 1:3,7); the Philippians for their liberal contributions to Paul's sustenance (Php 4:10,14-19; 2Co 9:2; 11:9). Lydia was the first European convert, and women were Paul's first congregation (Ac 16:13-14); so the female element is prominent at Philippi in the epistle to the Philippians as working for Christ (Php 4:2-3). How Christianity, starting from that beginning, has since elevated woman socially throughout Europe!' Other commentors provide links that match only some of the ones above or say more or less what Fausset's Bible Dictionary says while adding little that relates to the Bible.

We read about Achaia in Acts 18:12, 27; 19:21; our current sentence; 16:5; 1Corinthians 16:15; 2Corinthians 1:1; 9:2; 11:10; 1Thessalonians 1:7-8. In addition, Easton's Bible Dictionary provides a description as 'The name originally of a narrow strip of territory in Greece, on the north-west of the Peloponnesus. Subsequently it was applied by the Romans to the whole Peloponnesus, now called the Morea, and the south of Greece. It was then one of the two provinces (Macedonia being the other) into which they divided the country when it fell under their dominion. It is in this latter enlarged meaning that the name is always used in the New Testament (Ac 18:12,27; 19:21; Ro 15:26; 16:5, etc.). It was at the time when Luke wrote the Acts of the Apostles under the proconsular form of government; hence the appropriate title given to Gallio as the "deputy," i.e., proconsul, of Achaia (Ac 18:12).' Other commentors say essentially the same thing.

Please see the notes for Mark 12:42 and 2Corinthians 6:10 about the word poor. Easton's Bible Dictionary defines this word as: 'The Mosaic legislation regarding the poor is specially important. (1.) they had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). the rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) they shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). this word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Ac 11:27-30; 2Co 8-9; Ga 6:6-10 the poor. Pr 14:21,31; 17:5; Zec 11:7,11; Mt 25:40; 26:11; Lu 6:20; 14:13; 1Co 16:15; 2Co 9:12; Phm 1:5; Jas 2:5-6 General references. exp: Ro 15:25; Php 1:5.'.

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C15-S21 (Verse 27) Why the people of Macedonia and Achaia were glad to help the poor saints which are at Jerusalem.

First Step: they were glad to help.

It hath pleased them verily;.

Second Step: they realized their debt.

and their debtors they are..

This sentence tells us that we should provide money (and other carnal things) to those people who provide us with spiritual things such as telling us how to get saved and how to grow spiritually. This verse tells us that others were doing what God taught was the right thing to do. When we're in trouble or our loved ones are in trouble we want to go to the preacher and have him tell us what the word of God says to do and have him pray for us. Why? Because he can get answers from God when we can't. He can because he spends time in prayer and Bible study that we don't.

We don't spend time raising crops or butchering animals. We have no problem paying those people who do the work to make food available at the store. That's the basic idea of trade. They pay us for what we do that they don't and we pay them for what they do that we don't. Even so we are to pay those who spend time doing spiritual things for us that we don't or can't. (Please see Acts 11:27-30; 1Corinthians 9:11; 2Corinthians 8:1-15; Galatians 6:6-10; Philemon 1:19 and associated notes for more details on this verse and principles.)

Please see the note for Matthew 16:28 about the word verily and for the phrase verily, verily. When Jesus, or another Bible author, say or write the word verily, they are saying that they have verified the truth of what they are saying and they are also telling the listener / reader to also verify the truth of what they say or write. When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every place, where we see the phrase verily, verily, is a precept and is something which God will use as His law when He judges us.

Please see above, within this note, about the word verily.

Please see the note for 8:12 which has links to verses which use debt. The functional definition is: 'something owed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and. Ro 11:17; 1Co 9:11; Ga 6:6; Phm 1:19 General references. exp: Ro 15:25; Ga 6:6.'.

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C15-S22 (Verse 27) Why they had a debt.

For if the Gentiles have been made partakers of their spiritual things,
their duty is also to minister unto them in carnal things..

This sentence starts with For and tells us why the combination of the second prior sentence and the prior sentence said that them of Macedonia and Achaia had a debt to the poor saints which are at Jerusalem. Once more we see the Bible use an if where it would be easiest if most people think of it as since. This sentence really does have a conditional, but since all of the saved people at Macedonia and Achaia had met the conditional part of the if (by partaking of their spiritual things), the saved people at Macedonia and Achaia also had the result of the conditional (their duty is also to minister unto them in carnal things).

However, this sentence has an if, and not a since, because God wants us to know that this really is a conditional when applied to us. People who don't get saved don't partake of the spiritual things belonging to the Jews. Therefore, they don't owe the Jews anything. However, saved people do partake of the spiritual things belonging to the Jews and do owe them carnal support. This was all explained in Chapters 9 and 10. As a result, even if the entire rest of the world turns against the Jews, the truly saved have a debt to the Jews because our salvation, and all other spiritual things came through Jesus Christ, Who is a Jew, and through all of the Jews since Abraham. That is what the quotes at the beginning of the chapter were telling us.

The Bible tell us that we should partake in some things in:

Romans 11:17 : the the root and fatness of the olive tree (true salvation). Please see the note at this link for more details.
Our current sentence says that we should partake in spiritual things that come from God.
1Corinthians 9:10 : the hope that we sow. Please see the note at this link for more details.
1Corinthians 9:13 : those who serve the altar also participate in the results of the altar. Please see the note at this link for more details.
1Corinthians 9:23 : those who serve the gospel also participate in the results of the gospel. Please see the note at this link for more details.
1Corinthians 10:17 : the body of Christ. Please see the note at this link for more details.
1Corinthians 10:18 : those who serve the altar also participate in the results of the altar. Please see the note at this link for more details.
1Corinthians 10:21 : the Lord's table. Please see the note at this link for more details.
1Corinthians 10:30 : the glory of God. Please see the note at this link for more details.
2Corinthians 1:7 : the suffering and consolation of Christ.
Ephesians 3:6 : the promise of God's Holy Spirit in Christ by the gospel. Please see the note at this link for more details.
Philippians 1:7 : the grace of the people who led us to salvation and taught us things of God.
Colossians 1:12 : the inheritance of the saints in light.
1Timothy 6:2 : the benefits of salvation.
2Timothy 1:8 : the afflictions of the gospel according to the power of God. Please see the note at this link for more details.
2Timothy 2:6 : the fruits of our labor.
Hebrews 2:14 : flesh and blood.
Hebrews 3:1 : the heavenly calling.
Hebrews 3:14 : Christ.
Hebrews 6:4 : the Holy Ghost.
Hebrews 12:8 : chastisement as sons of God.
Hebrews 12:10 : God's holiness.
1Peter 4:13 : Christ's sufferings (and) joy. Please see the note at this link for more details. Please see the note at this link for more details.
1Peter 5:1 : the glory that shall be revealed. Please see the note at this link for more details. Please see the note at this link for more details.
2Peter 1:4 : the divine nature. Please see the note at this link for more details.
Proverbs 13:20 : wise men.

The Bible tell us that we should not partake in some things in:

Psalms 50:18 : theft and adultery. Please also see the Word Study on Adultery.
Matthew 23:30 : shedding the blood of the prophets.
1Corinthians 9:12 : anything that would hinder the gospel of Christ. Please see the note at this link for more details.
1Corinthians 10:21 : the table of devils. Please see the note at this link for more details.
5:7 : sins justified by erroneous doctrine. Please see the note at this link for more details.
1Timothy 5:22 : other men's sins.
2Peter 1:4 : the corruption that is in the world through lust..
2John 1:11 : erroneous doctrine. Please see the note at this link for more details.
Revelation 18:4 : the sins of false religion.
Numbers 16:26 : the sins of people doing a sin unto death.
Proverbs 1:10-17 : the enticements of sinners.
Proverbs 9:6 : foolishness.
Proverbs 13:20 : fools.

Webster's 1828 dictionary defines partake as 'v.i. pret. partook; pp. partaken. part and take. 1. to take a part, portion or share in common with others; to have a share or part; to participate; usually followed by of, sometimes less properly by in. All men partake of the common bounties of Providence. Clodius was at the feast,but could not partake of the enjoyments. 2. to have something of the property, nature, claim or right. The attorney of the duchy of Lancaster partakes partly of a judge, and partly of an attorney general. 3. to be admitted; not to be excluded.
PARTA'KE, v.t. to have a part in; to share. My royal father lives; Let every one partake the general joy. This is probably elliptical, of being omitted. 1. to admit to a part. Not used.' If the reader prayerfully reviews the verses provided here, along with the dictionary definition, they should see why I say that even if the entire rest of the world turns against the Jews, the truly saved have a debt to them.

If you study these references out you should see that even though one person does less of something than other people do, they still reap the same reward as everyone else. We see this principal in the law of man. If someone is killed in a felony the person who helped to plan the crime, but did not go to do it, is just as guilty of murder as the person who pulled the trigger. Think of how God held David guilty for the murder of Uriah. Basically, this sentence tells us to think about all of the consequences that will happen to the people of the prior sentence and realize that you will receive all of those consequences even if you participate 'only a little bit'. With this in mind, it should be clear why I say that Paul clearly says 'Don't do it!!'.

Our second phrase says their duty is also to minister unto them in carnal things. Of course, God included this phrase and verse in the Bible so that we would know that we also have a duty...to minister unto (those people who give us spiritual things) in carnal things.

We find duty in the Bible in:

Exodus 21:10 If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish.
Deuteronomy 25:5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.
Deuteronomy 25:7 And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.
2 Chronicles 8:14 And he appointed, according to the order of David his father, the courses of the priests to their service, and the Levites to their charges, to praise and minister before the priests, as the duty of every day required: the porters also by their courses at every gate: for so had David the man of God commanded.
Ezra 3:4 They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required;
Ecclesiastes 12:13 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.
Ezekiel 18:11 And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife,
Luke 17:10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
Our current sentence.

Webster's 1828 dictionary defines duty as 'n. 1. that which a person owes to another; that which a person is bound, by any natural, moral or legal obligation, to pay, do or perform. Obedience to princes, magistrates and the laws is the duty of every citizen and subject; obedience, respect and kindness to parents are duties of children; fidelity to friends is a duty; reverence, obedience and prayer to God are indispensable duties; the government and religious instruction of children are duties of parents which they cannot neglect without guilt. 2. forbearance of that which is forbid by morality, law, justice or propriety. It is our duty to refrain from lewdness, intemperance, profaneness and injustice. 3. Obedience; submission. 4. Act of reverence or respect. They both did duty to their lady. 5. the business of a soldier or marine on guard; as, the company is on duty. It is applied also to other services or labor. 6. the business of war; military service; as, the regiment did duty in Flanders. 7. Tax, toll, impost, or customs; excise; any sum of money required by government to be paid on the importation, exportation, or consumption of goods. An impost on land or other real estate, and on the stock of farmers, is not called a duty, but a direct tax.'

Thompson Chain Topics provides links to duty as 'Daily: Select Readings Ro 12; 1Th 5.15-28. Gathering the Manna: Ex 16:4; 1Ch 16:37; 2Ch 8:14; Ezr 3:4. Reading of "The Word": Ne 8:18. Performing of Vows: Ps 61:8. Prayer: Ps 88:9; 145:2. Watchfulness: Pr 8:34. Cross-bearing: Lu 9:23. Exhortation: Heb 3:13. Husbands': Ge 2:23-24; De 24:5; Pr 5:18; Ec 9:9; Mr 10:7; 1Co 7:11; Eph 5:25; 1Pe 3:7. Masters': Prompt Payment of Wages: Le 19:13; De 24:15. Consideration for Employees: Job 31:13-14. Refraining from threats: Eph 6:9. Just Dealing: Col 4:1. Neglect of: Jg 5:23; 21:8; Ne 3:5; 9:35; Mt 7:26; 25:27; Lu 12:47; Jas 2:14; 4:17. See Unfaithfulness. See Sins; Of Omission. Of Admonition: Ro 15:14; 1Co 4:14; Eph 6:4; Col 3:16; 1Th 5:14; 2Th 3:15; Tit 3:10. Of Giving Warning: 2Ch 19:10; Isa 58:1; Eze 3:18; 33:9; 1Th 5:14. Of Ministers: Isa 58:1; 62:6; Eze 4:4; Mt 28:19; Mr 16:15; Joh 21:16; Ac 5:20; 6:4; 14:22; 20:28; Ro 12:6-7,8; Eph 3:9; 1Ti 4:6; 2Ti 1:6; 2:15; Tit 1:5; 1Pe 5:2. Parental: to Teach: De 6:7,20; 21:19. ToTrain: Pr 22:6; Isa 38:19; La 2:19. ToProvide for: 2Co 12:14. ToNurture: Eph 6:4; Col 3:21. ToControl: 1Ti 3:4,12. ToLove: Tit 2:4. Pressure of: It burns Like an Inward Fire: Jer 20:9. It Calls like the Voice of a Lion: Am 3:8. It Binds the Soul to its Task: Lu 12:50. It Urges to Haste: Joh 9:4. It Makes the Message Imperative: Ac 4:20; 18:5; 20:22. It Sounds a Woe in the Ears of him who Falters: 1Co 9:16. Rulers': De 17:16; 2Sa 23:3; 2Ch 19:6; Ps 2:10-11; Pr 16:12; 20:28; 29:4,14. Servants': Obedience: Eph 6:5. Faithfulness: Col 3:22. Respect for Masters: 1Ti 6:1. Desire to Please : Tit 2:9. Patience in Hard Places: 1Pe 2:18. Three-fold: (Appropriation, formation, Donation): "Appropriation" (taking): Cup of Salvation: Ps 116:13. Instruction: Pr 4:13. Divine Strength: Isa 27:5. All of Life's opportunities: Lu 19:13. The Water of Life: Re 22:17. "Formation" (making): After the Divine Plan: Ex 25:40. A Perfect Example: Joh 13:15. Life to be Transformed, not conformed: Ro 12:2; 2Co 3:18. Danger of Old Ideals: 1Pe 1:14-15. "Donation" (giving): With a Free Hand: Mt 10:8. Give or Lose: Mt 16:25. The Blessedness of: Ac 20:35. As Stewards: 1Pe 4:10. ToBrethren: Impartial: De 10:19. Unselfish: Mt 22:39. Proof of Discipleship: Joh 13:35. Christ's Love the Standard of: Joh 15:12. Sincere: Ro 12:9; 13:9. Abounding: 1Th 3:12; Heb 13:1; Jas 2:8. Fervent: 1Pe 1:22; 1Jo 4:7. ToNeighbours. ToEnemies: Ex 23:4; Job 31:29; Pr 24:17; 25:21-22; Mt 5:44; Ro 12:20. ToNeighbours: Le 19:18; Mr 12:31; Ro 13:10; 15:1-2; Ga 5:14; Jas 2:8. ToStrangers: Ex 22:21; 23:9; Le 19:34; 25:35; Nu 35:15; De 10:19; 27:19; 31:12; Jer 7:6; Mt 25:35. Tothe Weak: Mt 25:35-36; Ac 20:35; Ro 14:1; 15:1; 1Co 8:11; 9:22; 1Th 5:14. Wives': Es 1:20; Pr 31:27; 1Co 7:10; Eph 5:22; Col 3:18; 1Ti 3:11; Tit 2:4; 1Pe 3:1.'

Nave's Topical Bible provides links to duty as 'OF MAN to GOD: De 6:5; 10:12-13; 11:1; 30:15-20; Jos 22:5; 23:11; Ps 31:23; Pr 23:26; Mt 4:10; 12:50; 22:21,36-40; Lu 17:10; 21:3-4; Joh 4:34; 6:38; 14:15,21; 15:14; Ac 4:19-20; 5:29; Jude 1:21. OF MAN to MAN : Le 19:18; Isa 58:6-7; Mt 7:12; 25:34-46; Lu 10:25-37.'

Please see above, within this note, about the word partakers.

The note for Galatians 6:1 in the Word Study on Spirit gives a link to every verse in the Bible with a unique application of spiritual things, along with a note on each verse explaining the application. Please also see the notes for Romans C8S1; Galatians C6S8; Hebrews 8:10-LJC about the word Spirit. Please also see the note for 1Peter C1S11 about the spiritual verses physical. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see this note for links to every usage in the Bible for the phrase spirit of the Lord. Please also see the note for Romans C11S13 about the phrase spirit of slumber.

Please see above, within this note, about the word duty.

Please see the note for Romans 8:6 which has links to everywhere that the Bible uses the word carnal along with the definition from Webster's 1828 and further notes. The functional definition for the word carnal is: 'According to the flesh; in a manner to gratify the flesh or sensual desire'. The application, in our sentence, is that the people who are ministered to are responsible for providing the physical needs of the minister.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ro 15:25; Ga 6:6.'.

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C15-S23 (Verse 28) The timing of Paul's plan.

When therefore I have performed this,
and have sealed to them this fruit,
I will come by you into Spain..

This sentence continues Paul's stating His pl and to go to Spain after he takes the money help from missionary churches to Jerusalem. This points out something that we all need to think about. We have been sending missionaries to many fields around the world for 150 years or more. These fields still need our missionaries and our money. When the first centaury church started missions, they were sending out their own missionaries and help back to the mother church in the same generation as the first missionary reached them. We are to be 'fruit inspectors ' and true Godly fruit is promised to remain. We hear how our missions programs are Godly, but the fact is that they are not producing the Godly fruit that we see here in this verse and the associated ones mentioned above.

Forms of the word perform occur 71 times in 69 verses of the Bible and, in the New Testament, in: Matthew 5:33; Luke 1:20, 45, 72; 2:39; Romans 4:21; 7:18; our current sentence; 2Corinthians 8:11; Philippians 1:6. Webster's 1828 dictionary defines perform as ' v.t. L. per and formo, to make. 1. to do; to execute; to accomplish; as, to perform two days' labor in one day; to perform a noble deed or achievement. 2. to execute; to discharge; as, to perform a duty or office. 3. to fulfill; as, to perform a covenant, promise or contract; to perform a vow. PERFORM', v.i. to do; to act a part. the player performs well in different characters. the musician performs well on the organ'.

Please see the note for 1Corinthians C9S5 about the word seal. The functional definition is: 'an evidence of their authenticity'.

The note for 1:13 gives links to places in Romans which use the word fruit. Please also see the note for 1Corinthians C9S10 about this word. The functional definition is: ' the produce of animals; offspring; young'. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the notes for Philippians 1:9-11; James 3:18 about the phrase fruit of righteousness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and. Php 4:17; Col 1:6 I will. Ro 15:24; Pr 19:21; La 3:37; Jas 4:13-15 exp: Heb 13:23. General references. exp: Ro 15:25; Php 2:24.'.

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C15-S24 (Verse 29) What Paul is sure about in his plans.

And I am sure that,
when I come unto you,
I shall come in the fulness of the blessing of the gospel of Christ..

This sentence is explained in the note for this verse in the Lord Jesus Christ Study. Basically, Paul was positive that he shall come in the fulness of the blessing of the gospel of Christ. The only problem was that the way he anticipated those blessings working out, and how Christ actually provided them were two different things. Paul planned on going to Spain, but couldn't do so because he was arrested and eventually beheaded. However, that didn't happen for a couple of years after he got to Rome. During that time he ministered the gospel of Christ to them and wrote a major portion of the New Testament. Thus, he was in the fulness of the blessing of the gospel of Christ, it is just that those blessings were for all people throughout all time instead of just being for a few people in Spain for a little time. Thank God that Christ knew the best way to provide blessings through Paul. In addition, when it seems that God is doing the wrong thing in your life, remember what Paul mush have wondered and look at the results. Remember, Paul probably did not know that he was writing Scripture when he wrote. Even so, we can not know the full extent of how God is using our life.

Please see the note for Colossians 2:9 about the word fulness. The functional definition is: 'the things and actions which make something full'.

Please see the note for Romans 12:10-13 for links to every place in Romans where the word bless is used. Please see the notes for 1Corinthians C10S13 and Galatians C3-S10. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. Please note: this is a different definition from what is commonly taught.

Please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 1:11-12; Ps 16:11; Eze 34:26; Eph 1:3; 3:8,19; 4:13 exp: Ro 15:25; Php 2:24.'.

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C15-S25 (Verse 30-32) Paul's request at the conclusion of this epistle.

First Step: Begging for prayers.

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;.

Second Step: Prayers for personal safety.

That I may be delivered from them that do not believe in Judaea;.

Third Step: Prayers for acceptance of ministry.

and that my service which I have for Jerusalem may be accepted of the saints;.

Fourth Step: Anticipated blessings.

That I may come unto you with joy by the will of God ,
and may with you be refreshed..

As shown by the sentence outline above, our sentence has four Steps. This entire sentence is a prayer request with the First Step saying how to pray and the last Step saying the hoped for results of prayer and the two middle Steps giving specific prayer requests.

The First Step tells us how to pray when it says ye strive together with me in your prayers. The ye means 'each and every one of you personally'. The together could have been left out of this sentence and it still would have made sense. Therefore, it is important because of 'Every Word Belief'. (Preachers can cover the application of that word :-).) the word strive is the main action verb of this Step. While the details are presented below, the main definition is 'to endeavor with earnestness; to labor hard'. He is not asking for some 'off the top of your head prayer' but is asking mature saints 'to labor hard' in order to help him in the spiritual warfare that he is heading into. The end result of his trip shows how legitimate his concerns were.

These prayers are to be to God and it can be easy to assume that is true without further consideration. However, we often lose awareness that we are in a spiritual battle and need reminders to keep our awareness of Whom we are praying to. Some people are praying to other spirits while still other people want to work in their own flesh and even more people want to accomplish ends which may not be deliberately opposed to our ends, and yet can cause opposition because the end they are seeking is different than the end we seek. Thus, we need to stay aware that our prayers are to God and not just into the air.

Yes, Paul's prayer request is for me, but we have to remember that he just said that he is going on what will be a deadly trip as the representative of all people contending for a personal relationship with Christ. In addition, he has had several prophets independently warn him of disaster, and he admitted to already knowing that because he is also a prophet. Further, he knows that he is going to people who are willing to kill him for their religious traditions and while they may be saved, they are being used by devils. That is why this Step has the phrases of for the Lord Jesus Christ's sake, and for the love of the Spirit.

The for means 'here's why'. We want to accomplish the Lord Jesus Christ's purpose (for the Lord Jesus Christ's sake) and we want to spread God's love that comes through the Holy Spirit (for the love of the Spirit). The reason why this sentence uses Lord Jesus Christ, and not just one of the roles of the Son of God, is explained in the note for this verse in the Lord Jesus Christ Study. Considerations about the use of Spirit, in this sentence, are covered in the note for this sentence within the Word Study on Spirit. Please also see below, within the word studies, for more links related to this word.

Please notice that Paul makes this request to brethren, and not just to anyone. Paul uses brethren here because he is writing this letter to his spiritual brethren and is explaining things that require a personal relationship to God in order to spiritually understand. James 5:16 tells us The effectual fervent prayer of a righteous man availeth much.

Moving on, we see that Paul doesn't just ask for these prayers but he says I beseech you. Not only is Paul begging people that he knows get their prayers answered, but he starts this sentence with Now. He is basically saying 'After all that I just gave you to help you spiritually'. Please also remember that he just talked about them of Macedonia and Achaia being pleased to be able to pay back a spiritual debt. In addition, we see forms of the word pray 547 times in 513 verses of the Bible, 174 times in 165 verses of the New Testament but only in 1:9; 8:26; 10:1; 12:12 and our current sentence, within Romans. With all that is preached about prayer, I am not going to try to define it or provide a definition from a dictionary. However, I will mention that within this epistle, twice Paul told about his prayer. Twice he told them to pray. This is his only request for prayer for himself and it is all based upon spiritual needs and his ability to do the ministry that has been given to him to do.

Webster's 1828 dictionary defines strive as ' v.i. pret. strove; pp. striven. G. this word coincides in elements with drive, and the primary sense is nearly the same. See Rival. 1. to make efforts; to use exertions; to endeavor with earnestness; to labor hard; applicable to exertions of body or mind. A workman strives to perform his task before another; a student strives to excel his fellows in improvement. Was it for this that his ambition strove to equal Cesar first, and after Jove? Strive with me in your prayers to God for me. Romans 15. Strive to enter in at the strait gate. Luke 8. 2. to contend; to contest; to struggle in opposition to another; to be in contention or dispute; followed by against or with before the person or thing opposed; as, strive against temptation; strive for the truth. My spirit shall not always strive with man. Genesis 6. 3. to oppose by contrariety of qualities. Now private pity strove with public hate, reason with rage, and eloquence with fate. 4. to vie; to be comparable to; to emulate; to contend in excellence. Not that sweet grove of Daphne by Orontes, and the inspird Castalian spring, might with this paradise of Eden strive.' forms of the word strive only occur in 29 verses of the Bible which are: Genesis 6:3; 26:20; Exodus 21:18, 22; Deuteronomy 25:11; 33:8; Judges 11:25; 2Samuel 22:44; Job 33:13; Psalms 18:43; 35:1; Proverbs 3:30; 25:8; Isaiah 41:11; 45:9; Jeremiah 50:24; Hosea 4:4; Matthew 12:19; Luke 13:24; Romans 15:20, our current sentence; 1Corinthians 9:25; Philippians 1:27; Colossians 1:29; 2Timothy 2:5, 14, 24; Titus 3:9; Hebrews 12:4.

We see forms of the word sake 316 times in 295 verses of the Bible, 84 times in 79 verses of the New Testament but only in 4:23; 8:36; 11:28; 13:5 and our current sentence, within Romans. Webster's 1828 dictionary defines sake as 'n. Heb. to press or oppress. the primary sense is to strain, urge, press or drive forward, and this is from the same root as seek, essay and L. sequor, whence we have pursue and prosecute. We have analogous words in cause, thing, and the L. res. 1. Final cause; end; purpose; or rather the purpose of obtaining. I open a window for the sake of air, that is, to obtain it, for the purpose of obtaining air. I read for the sake of instruction, that is, to obtain it. Sake then signifies primarily effort to obtain, and secondarily purpose of obtaining. the hero fights for the sake of glory; men labor for the sake of subsistence or wealth. 2. Account; regard to any person or thing. I will not again curse the ground any more for man's sake. Gen. 8. Save me for thy mercies' sake. Ps. 6.'

Thompson Chain Topics provides links to sake as 'For Christ's Sake: (some trials believers may be called upon to endure) General references to: Ac 5:41; 9:16; Ro 8:17,36; 2Co 1:7; 11:23; Php 3:10; 2Ti 2:12; Heb 11:25; Jas 5:10; 1Pe 2:20; 3:14; 4:16; 5:10. Persecution: Mt 5:11. Hatred: Mt 10:22. Loss of Life: Mt 10:39. Renunciation of Worldly Treasures: Mt 19:29. Suffering: Ac 9:16. Loss of Reputation: 1Co 4:10; 2Co 4:5. Death: 2Co 4:11; 12:10; Php 1:29.'

Moving on to our Second Step we see That I may be delivered from them that do not believe in Judaea. As has been mentioned in several places, Paul was delivered (to) them that do...believe but who had chosen the error of 'Old Time Religion' which went against the revealed will of God. In Acts 15 the church determined that Gentiles did not have to keep the religious part of the Mosaic Law. In Acts 21:20-21 we read And when they heard it, they glorified the Lord, and said unto him, thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. From there we read how they demanded that Paul do a religious ceremony instead of doing a proper investigation and putting out the brethren who told lies.

Proverbs 6:16-19 says: These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren.. Every one of these things apply to the saved people who told these lies against Paul. Because the church failed to correct them and kept letting prophets go out in their nameans teach doctrinal error about the traditions of the Mosaic Law, God destroyed the church when He had the Roman Army tear down the Temple so that the Jews could not continue this doctrinal error.

Continuing with our third Step we see and that my service which I have for Jerusalem may be accepted of the saints. (Please see the note for Romans 16:1 which has links to everywhere that the New Testament uses any form of the word saint along with a definition.) Notice that Paul adds this to the prior request by starting this Step with and. He knew that if he was not delivered then his service which I have for Jerusalem would not be accepted of the saints because people who have accepted doctrinal error and closed their minds will not accept any evidence from God. Consider when else in the history of the church we have heard of mission churches sending financial support to the 'Mother Church'. I believe the answer is 'never'. Yet these people refused to consider what was very evidently a work of God and evidence of God working in the lives of people at these churches where Paul was accused of teaching doctrinal error.

We are left with our Fourth Step where we are told about Paul's 'Anticipated blessings' if these saints at Rome prayed like Paul asked. Here Paul concludes with That I may come unto you with joy by the will of God, and may with you be refreshed. Notice that these anticipated blessings are shared between the people who pray and the recipients of the prayer. In addition, the intensity of the feelings for the blessings is (usually) proportional to the amount of effort put into the prayer.

Please see the note for Romans C12S1 about the word beseech. The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

Please also see the note for Romans 15:30-32 which is the only other place in Romans where any form of the word sake is used. The functional definition is: 'Final cause; end; purpose; or rather the purpose of obtaining'. Please also see the notes for 1Corinthians C9S16 and 2Corinthians 2:10-11 about this word. Please also see the note for Philippians 1:29-30 about the phrase sake, for His. Please also see the note for 2Corinthians 4:8-10 about the word forsake.

Please see the note for Romans 8:35 in the Lord Jesus Christ Study for links to every place that the Bible uses some form of love. Please also see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for 9:25 for links to every place that this epistle uses the word beloved. The functional definition is: 'be and loved, from love. Belove, as a verb, is not used. Loved; greatly loved; dear to the heart'.

Please see the note for Romans C15S25 about the word strive. The functional definition is: ' to make efforts; to use exertions; to endeavor with earnestness; to labor hard; applicable to exertions of body or mind'.

Please see the note for 2Corinthians C1S6 and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'. Please also see the message called: Paul's Prayer Requests, along with other Messages on prayer.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The functional definition for this word is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

Please see the note for Romans 16:18 which has links to every verse, in Romans, which uses any form of the word serve. The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for 2Timothy C1-S2 about this word. Please also see the note for Philippians 2:17 about the word service. Please also see the note for Romans 14:4 for links to every verse, in Romans, which uses the word servant along with the definition and a short note for each verse. Servant is dealt with separately from serve because one is the action verb and the other is the person who does the action. Please also see the notes for 1Corinthians C7S27 and Ephesians C6S4 about the word servant.

Please see the note for Romans 12:1 for links to verses in Romans which use the word acceptable along with the definition from Webster's 1828 . The word service is used 135 times in 119 verses of the Bible, 17 times in the New Testament and, in Romans in Ro 9:4; 12:1 and our current sentence. Each use in Romans is talking about a said doing service in obedience to God.

Please see the note for Philemon 1:7 about the word refresh. The functional definition is: 'Philemon 1:7 To give new strength to; to invigorate; to relieve after fatigue; as, to refresh the body. A man or a beast is refreshed by food and rest. Ex. 23'.

Please see the note for Philemon 1:7 about the word refresh. Webster's 1828 dictionary defines this word as: 'to cool; to allay heat. A dew coming after a heat refresheth. 2. to give new strength to; to invigorate; to relieve after fatigue; as, to refresh the body. A man or a beast is refreshed by food and rest. Ex. 23. 3. to revive; to reanimate after depression; to cheer; to enliven. forthey have refreshed my spirit and yours. 1Cor. 16. 4. to improve by new touches anything impaired. the rest refresh the scaly snakes. 5. to revive what is drooping; as, rain refreshes the plants'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for the. 2Co 4:5,11; 12:10; 1Ti 6:13-14; 2Ti 4:1 and for. Ps 143:10; Php 2:1 that. Ge 32:24-29; 2Co 1:11; Eph 6:19; Col 2:1; 4:12; 1Th 5:25; 2Th 3:1 General references. exp: Ro 15:25; Col 1:8; 1Th 5:25.
I may. Ac 21:27-31; 22:24; 23:12-24; 24:1-9; 25:2,24; 1Th 2:15; 2Th 3:2 do not believe. or, are disobedient. and that. Ro 15:25; 2Co 8:4; 9:1 accepted. Ac 21:17-26 General references. exp: Ro 15:25.
I may. Ro 15:23-24; 1:10-13; Ac 27:1,41-43; 28:15-16,30-31; Php 1:12-14 by the. Ac 18:21; 1Co 4:19; Jas 4:15 and may. Pr 25:13; 1Co 16:18; 2Co 7:13; 1Th 3:6-10; 2Ti 1:16; Phm 1:7,20'.

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C15-S26 (Verse 33) Now the God of peace be with you all.

This sentence tells us that Paul wishes the God of peace (to) be with you all and then the Amen of the next sentence doubles that blessing. The Now, which starts this sentence, means 'After all that Paul has said' and that he knows is accepted by true Christians. Such people can expect the God of peace be with them and those churches that follow Christ can expect the God of peace be with the church even if some members are too spiritually immature to truly follow Christ. However, those who refuse to follow Christ, as Paul specifies in this epistle, and especially in this chapter, can not expect the God of peace be with them.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the God. Ro 16:20; 1Co 14:33; 2Co 5:19-20; 13:11; Php 4:9; 1Th 5:23; 2Th 3:16; Heb 13:20 be. Ro 16:24; Ru 2:4; Mt 1:23; 28:20; 2Co 13:14; 2Ti 4:22'.

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C15-S27 (Verse 33) Amen.

This Amen provides the second saying that is needed to let us know that the doctrine of the prior sentence is something that all saved are to accept. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

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Romans Chapter 16 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.

links to sentences in this chapter:

C16-S1 (Verse 1-2), C16-S2 (Verse 3-4), C16-S3 (Verse 5), C16-S4 (Verse 5), C16-S5 (Verse 6), C16-S6 (Verse 7), C16-S7 (Verse 8), C16-S8 (Verse 9), C16-S9 (Verse 10), C16-S10 (Verse 10), C16-S11 (Verse 11), C16-S12 (Verse 11), C16-S13 (Verse 12), C16-S14 (Verse 12), C16-S15 (Verse 13), C16-S16 (Verse 14), C16-S17 (Verse 15), C16-S18 (Verse 16), C16-S19 (Verse 16), C16-S20 (Verse 17), C16-S21 (Verse 18), C16-S22 (Verse 19), C16-S23 (Verse 19), C16-S24 (Verse 20), C16-S25 (Verse 20), C16-S26 (Verse 20), C16-S27 (Verse 21), C16-S28 (Verse 22), C16-S29 (Verse 23), C16-S30 (Verse 23), C16-S31 (Verse 24), C16-S32 (Verse 24), C16-S33 (Verse 25-27), C16-S34 (Verse 27)'.

Our chapter theme is: 'Honor All Who Serve God'.

This chapter is about the practical and visible parts of our salvation that is to be seen in our everyday life. It tells how to deal with missionaries and strangers from other lands and has Paul's closing remarks. Many people are named here that are not named elsewhere. While men might not recognize our works, God does and uses this chapter to assure us of His record.

Please see the book called: SbS-Non-Preacher Missionaries, about many of the people named in this chapter, along with other similar people, who did missionary work even though they were not preachers.

This chapter is mainly closing remarks. Many people are named here that are not named elsewhere. While men might not recognize our works, God does and uses this chapter to assure us of His record.

Paul says to help Phebe with her business because she is the missionary delivering this epistle. Salute and greet those that Paul knows who have helped in the ministry. Love and encourage each other. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. Forthey 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. (Romans 16:17-18). While we are to love and encourage all who serve God, we are also to separate from people which cause divisions and offences contrary to the (true) doctrine of God.

in this chapter, we see people who were not preachers but who were doing the work of missionaries. God recognizes and rewards them by putting their names in the ever-lasting word of God. This chapter also names several preachers, but they are coauthors with Paul. This lets us know that the doctrine of this epistle was not just from Paul but was shared by all Godly preachers and churches of that day.

This chapter has greetings from Paul and from people where Paul is at. He says may the grace of our Lord Jesus Christ be with you, and may God stablish you and give praise and glory to God through Jesus Christ.

The most used non-prepositional word in this chapter is salute with 15 occurrences. The second most used non-prepositional word in this chapter is Christ with 11 occurrences. The third most used non-prepositional word in this chapter is Lord with 10 occurrences. Basically, this chapter is Christ and our Lord having Paul acknowledge (salute) people who were significant helpers in his ministry.

Below are summaries of each sentence which supports the chapter summary which was just given.

16:1-2 is a single sentence that tells us about Phebe.
- This sentence uses Lord because they do not know Phebe but she is on the same side in this spiritual warfare and is a citizen of the Lord�s kingdom. Paul is telling the Romans that Phebe isn't just saved but is serving the same Lord as they recognize and that how they treat her is a direct reflection of their Lord. According to history, at the time of this letter it was rare for women to own and run their own businesses. While their culture would teach them to take advantage of her and to treat her worse than they would a man, Paul is using Lord here to remind them that they will face judgment for their treatment of her. That judgment will be according to the Lord�s standards and not according to their cultural prejudices.
- Our sentence starts with the phrase I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea.
  - Paul commends ('To represent as worthy of notice, regard, or kindness; to speak in favor of; to recommend') Phebe because they don�t know her and he wants the people in Rome to treat her properly.
  - Paul writes that she is a servant of the church which is at Cenchrea. Later in this sentence he makes it clear that she is a business woman and her job is to earn money to support the ministry. She could be a servant of the church only if she gave at least 50% of her income to the Lord�s work. With all of the emphasis on preachers, most saved people don�t realize that they can also be a servant of the church by financially supporting the ministry.
- Next, our sentence continues with the phrase That ye receive her in the Lord, as becometh saints. Here is how they were to receive her as a church.
- Next, our sentence continues with the phrase and that ye assist her in whatsoever business she hath need of you. This is commanding them to help her earn money.
- Next, our sentence continues with the phrase for she hath been a succourer of many, and of myself also.
  - The word: for means that this phrase is telling them, and us, why they should obey the command of the prior phrase.
  - The word: succourer is defined as: 'helper'. She used her money to help Paul, and many others, to do the ministry.
  - Please see the note for 16:2 for more details.
16:3-4 is a single sentence sentence that tells us about a non-preacher couple who helped to start at least three churches, according to the Bible.
- Our sentence starts with the phrase Greet Priscilla and Aquila my helpers in Christ Jesus. Among other things, they helped others to mature spiritually (helpers in Christ Jesus) after those people became a child of God.
- Next, our sentence continues with the phrase 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. This tells us more than we read in other Bible references. God recognizes the sacrifices that all of His people make for the ministry.
- Please see the note for 16:3 under Christ Jesus.
16:5 has two sentences
- Our first sentence says: Likewise greet the church that is in their house. This is the true Biblical 'house church'. Saved people started Bible Study and worship services in their own house. When the group could afford a separate building, they then moved to the separate building. The current practice of rejecting the authority of a pastor, which is called a 'house church', is not Biblical.
- Our second sentence says: Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. Notice that this person was doing mission work in a foreign country. That is what it means to be the firstfruits unto Christ.
- Please see the note for 16:5 under Lord.
16:6-15 has greeting to several people. Please see the notes for these sentences, in the Book Study, for more details on these people.
16:16 has two sentences which tell us how to deal with other Godly people.
- Our first sentence says: Salute one another with an holy kiss. Please notice the word holy. This is not sexual but a culturally accepted way of expressing family love. This commandment is to be adjusted for customs in different cultures which accomplish the same purpose.
- Our second sentence says: The churches of Christ salute you. We are not to 'break fellowship' over trivial issues but are to encourage other churches which are truly teaching people to mature spiritually (churches of Christ).
- Please see the note for 16:16 under Christ.
16:17 gives us a warning about people who do the opposite of the people that Paul just sent greetings to.
- Our sentence starts with the word: Now. This means: 'after saluting all of these people that are in Christ or in the Lord'.
- Next, our sentence continues with the phrase I beseech you, brethren. Paul is begging the save to do this so that the church will not be destroyed.
- Next, our sentence continues with the phrase mark them which cause divisions and offences contrary to the doctrine which ye have learned ('not those who cause divisions from the popular people and not those who cause divisions from religious doctrine but from Bible doctrine') and avoid them (Paul writes to not try and convert them.). This phrase identifies the type of people that Paul is writing about and how the church is to deal with such people.
16:18 tells us why we are to obey the command of the prior sentence.
Our sentence starts with the word: for. This means that the current sentence tells us why we are to obey the command of the prior sentence.
- Our sentence starts with the word: for. This means that the current sentence tells us why we are to obey the command of the prior sentence.
- Next, our sentence continues with the phrase they that are such serve not our Lord Jesus Christ. Jesus said: He that is not with me is against me; and he that gathereth not with me scattereth abroad (Matthew 12:30; Luke 11:23).
- Next, our sentence continues with the phrase but their own belly. This is what they serve instead. This is symbolic language for any pursuit of the lusts of the flesh or desired from the world.
- Next, our sentence continues with the phrase and by good words and fair speeches deceive the hearts of the simple. This warns us about how these people operate.
- Please see the note for 16:18 under Lord Jesus Christ.
16:19 has two sentences which tells us of the obedience of the saved people in Rome.
- Our first sentence says: For your obedience is come abroad unto all men. Their obedience caused them to have a testimony.
- Our second sentence starts with the phrase I am glad therefore on your behalf. Their testimony was something to be proud of and was something that God would reward.
- Next, our sentence continues with the phrase but yet I would have you wise unto that which is good, and simple concerning evil. That is: know lots of ways to do that which is good but only know how to avoid that which is evil.
16:20 has three sentences which are, effectively, the last sentences of the body of this epistle. This sentence says Amen, which doubles what came before it and makes it part of the law of God.
- Our first sentence says: And the God of peace shall bruise Satan under your feet shortly. This promise is only made to saved people who are truly serving God's kingdom. God does this when we let Jesus Christ work through our life to do spiritual work.
- Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.
- Our second sentence says: The grace of our Lord Jesus Christ be with you. It is through His grace that the prior sentence is accomplished. In addition, we receive blessings in this world and everlasting blessings in heaven when we let Him work through our life.
- Please see the note for 16:20 Please see under Lord Jesus Christ.
16:21 names four saved people who were with Paul and also sent their salute. At least one was a preacher and agreed with the doctrine of this epistle. I assume that they also prayed regularly for these saved people at Rome.
16:22 is a greeting from the scribe.
- Paul used saved people to do the work of God.
- Please see the note for 16:22 under Lord.
16:23 names three saved people who were with Paul and also sent their salute. All of these people were involved in mission work but none were preachers.
16:24 says: The grace of our Lord Jesus Christ be with you all. Amen. This is Paul�s standard closing of his epistles. We should always wish other saved people to have blessings when we leave them.
16:25-27 is a complex sentence which recognizes that God is all powerful and recognizes how we can trust this truth. This truth is the basis of all that is in this epistle.
- Our sentence starts with the word: Now. This means: 'After you consider all that is in this epistle, acknowledge and praise God'.
- Next, our sentence continues with the phrase to him that is of power to stablish you according to my gospel.
  - When Paul writes according to my gospel, he is writing about all that he taught and that is in all of his epistles, including this epistle.
  - When Paul writes to him that is of power, he is acknowledging God, Who has all power.
  - When Paul writes to stablish you, he is telling us how to have a stablished life which is unshakeable. That is: believe and act on the gospel is a way that lets God work through your personal life.
- Next, our sentence continues with the phrase and the preaching of Jesus Christ. This is added to the prior phrase. This is the main thing that God wants us to do.
- Next, our sentence continues with the phrase according to the revelation of the mystery, which was kept secret since the world began. This is referencing the indwelling Holy Spirit, which is the main blessing of the New Testament and His ongoing presence is how God directs our personal life.
- Next, our sentence continues with the phrase But now is made manifest, and by the scriptures of the prophets. The New Testament is revealed in every possible way and fulfills prophecy.
- Next, our sentence continues with the phrase according to the commandment of the everlasting God. God is the Being Who gives all prophecy and God is the Being Who fulfills all prophecy.
- Next, our sentence continues with the phrase made known to all nations for the obedience of faith. This is why God gives and fulfills prophecy. And, it is why God reveals the word of God to all nations. It is so that we can know that the word of God comes from the most powerful Being that exists anywhere.
- Please see the Doctrinal Study called Significant Events in the New Testament for links to Prophecies, and Prophecies Fupfilled made in the New Testament outside of the Gospels.
- Next, our sentence continues with the phrase To God only wise. We are to recognize that God is the only source of true wisdom.
- Next, our sentence continues with the phrase be glory through Jesus Christ for ever. We give God glory by entering our ongoing personal relationship with Jesus Christ and continuing to do our part to maintain the relationship so that he can work through our live. And, we are to do this for ever.
- Our second sentence says: Amen. This doubles the worship of the prior sentence.
- Please see the note for 16:25 under Jesus Christ and the note for 16:27 under Lord Jesus Christ.

One outline for this chapter (from Treasure of Scripture Knowledge) is:

16:1-16 : Paul wills the brethren to greet many.
16:17-20 : and advices them to take heed of those which cause dissension and offences.
16:21-27 : and after sundry salutations ends with praise and thanks to God.

This chapter is about the practical and visible parts of our salvation that is to be seen in our everyday life and provides Paul's closing remarks. It tells how to deal with missionaries and strangers from other lands and has Paul's closing remarks. Many people are named here that are not named elsewhere. While men might not recognize our works, God does and uses this chapter to assure us of His record.

Paul says to help Phebe with her business because she is the missionary delivering this epistle. He also says to Salute and greet those whom Paul knows have helped in the ministry. He also instructs us to love and encourage each other and mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. He ends a wish for the grace of our Lord Jesus Christ be with you, and may God stablish you. He tells us to give praise and glory to God through Jesus Christ.

The most used non-prepositional word in this chapter is salute with 17 occurrences. The second most used non-prepositional word in this chapter is Christ with 11 occurrences. The third most used non-prepositional word in this chapter is Lord with 10 occurrences. Basically, this chapter is Christ and our Lord having Paul acknowledge (salute) people who were significant helpers in his ministry.

C16-S1 (Verse 1-2) First non-preacher missionary that Paul deals with.

Equivalent Section: Paul recommends that they help Phebe our sister.

I commend unto you Phebe our sister,
which is a servant of the church which is at Cenchrea:.

Equivalent Section: How they are to help her.

That ye receive her in the Lord,
as becometh saints,
and that ye assist her in whatsoever business she hath need of you:.

Equivalent Section: Why Paul recommends that they help her.

for she hath been a succourer of many,
and of myself also..

The sentence outline above should be clear enough, with the titles for the Equivalent Sections, that everyone should understand it. The only problem, that I can see, is that some people might want to claim that we have to Biblically received anyone who claims to be a visiting Christian while they do not have the testimony that we see for Phebe. Or, some might claim to be 'right with God' while they take advantage of a visiting Christian who does have a testimony similar to what we read about Phebe. Either reaction is wrong and a violation of the doctrine that we read in this sentence. Please notice that the command is to assist her in whatsoever business she hath need of you. That means to assist in things not directly tied to the church or the service of God. In addition, she is to be able to call on any of them (you) and expect personal (ye) assistance.

All that we can say for certain about Phebe is that she was 'a saved woman', she used her money and business to financially further the gospel, that she held an important position in the church but was not a minister, and that she personally hath been a succourer of many, and of myself (Paul) also.

Our Second Equivalent Section starts with: That ye receive her in the Lord. This is actually a command from Paul as the apostile to the Gentiles ('their highest human authority under God'). And, they are to do this as becometh saints ('acting like fully spiritually mature believers and servants of God'). Further, they were given explicite instructions to: assist her in whatsoever business she hath need of you.nbsp; (see paragraph above).

Paul instructed them to do this in the Lord. That is, she was being sent as a representative of the kingdom of God and they will be judged by the Lord for how they treat her. God's people should be able to go anywhere in the world where Godly saved people are and expect to receive assistance, protection and provision. In addition, the visiting saved person is to help in the local ministry if they can. Finally, all of this is to be done even though there is no personal relationship. It is to be done because all belong to the Lord.

The usage of the word sister, in the Bible, would give us a definition of 'a saved woman or a female child of the same parent as another identified person'. Forms of the word sister occur 135 times in 124 verses of the Bible and in 25 verses of the New Testament (Matthew 12:50; Matthew 13:56; Matthew 19:29; Mark 3:35; 6:3; 10:29-30; Luke 10:39-40; 14:26; John 11:1, 3, 5, 28, 39; 19:25; Acts 23:16; our current sentence; Romans 16:15; 1Corinthians 7:15; 9:5; Colossians 4:10; 1Timothy 5:2; James 2:15; 2John 1:13). Notice that there is only one other verse in Romans which uses sister. In most of these occurrences the Bible uses a definition of 'a female child of the same parent as another identified person'. However, the usage of several verses show us that sister was also used for 'a saved woman' because saved men would treat saved women the same way as they would a physical sister and saved women did not have to worry about being molested or taken advantage of by a spiritually mature saved man.

Since she held the business in her own name, and the custom of the time was to have all business in the name of the husband, even if it was completely run by the wife, there is a good chance that Phebe was not married. With what our sentence says about her handling of finances, and the custom of churches meeting in private homes in that day, she might have owned the property that the church met in. However, that would be speculation.

Several commentators make a big deal about the claim that servant means deaconess, within this sentence. However, there is no Biblical evidence for this translation and doing so only causes strife with people who insist that all deacons be male. Further, the International Standard Bible Encyclopedia provides evidence to contradict this claim. The fact is that a lot of doctrinal error is due to people claiming that the 'Greek' supports their error when they really are not qualified to make such a claim. If we stick to the English word of servant, we can see that she was doing something critical for the church but was not in a formal position such as people are when the Bible calls them a minister.

The city of Cenchrea is mentioned in this sentence and in Acts 18:18. Commentators identify it as 'A port of Corinth'. Since Paul first met Priscilla and Aquila at Corinth (Acts 18:2), and they traveled but probably did not know Phebe (because Paul had to commend her unto the church), there is a good chance that she was saved after Priscilla and Aquila left that area with Paul (Acts 18:18) after his first visit to Corinth after God used him to start the church in Corinth. According to our next sentence, Priscilla and Aquila were in Rome helping to start the church at Rome while Paul returned to the area of Corinth, met Phebe and was helped by her, and used her to deliver this epistle to the church at Rome.

Forms of the word commend only occur 22 times in 19 verses of the Bible which are: Genesis 12:15; Proverbs 12:8; Ecclesiastes 8:15; Luke 16:8; 23:46; Acts 14:23, 26; 15:40; 20:32; Romans 3:5; 5:8; our current sentence; 1Corinthians 8:8; 2Corinthians 3:1; 4:2; 5:12; 10:12, 18; 12:11. Webster's 1828 dictionary defines commend as 'v.t. 1. to represent as worthy of notice, regard, or kindness; to speak in favor of; to recommend. I commend to you Phebe our sister. Rom. 16. 2. to commit; to entrust or give in charge. Father, into thy hands I commend my spirit. Luke 23. 3. to praise; to mention with approbation. The princes commended Sarai before Pharaoh. the Lord commended the unjust steward. 4. to make acceptable or more acceptable. But meat commendeth us not to God. 1 Cor. 8. 5. to produce or present to favorable notice. The chorus had an occasion of commending their voices to the king. 6. to send or bear to. These draw the chariot which Latinus sends, And the rich present to the prince commends'. The functional definition for this word is: 'To represent as worthy of notice, regard, or kindness; to speak in favor of; to recommend'.

We find forms of the word saint is used 101 times in 98 verses of the Bible, 62 times in the New Testament and, in Romans, in 1:7; 8:27; 12:13; 15:25, 26, 31; our current sentence and 16:15. Webster's 1828 dictionary defines saint as 'n. L. sanctus. 1. A person sanctified; a holy or Godly person; one eminent for piety and virtue. It is particularly applied to the apostles and other holy persons mentioned in Scripture. A hypocrite may imitate a saint. Ps. 16. 2. One of the blessed in heaven. Rev. 18. 3. the holy angels are called saint. Deut. 33. Jude 14. 4. One canonized by the church of Rome.
SAINT, v.t. to number or enroll among saints by an official act of the pope; to canonize. Over against the church stands a large hospital, erected by a shoemaker who has been beautified, though never sainted.
SAINT, v.i. to act with a show of piety.' Once more we see that Webster's 1828 is a definition of human language and has definitions acceptable to men but which go against what the Bible literally means by the word saint. The Bible usage, and the meaning in this sentence is 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the note for 2Corinthians 1:1-2 for links from other commentators.

Forms of the word succour only appear in 6 verses of the Bible: 2Samuel 8:5; 18:3; 21:17; our current sentence; 2Corinthians 6:2; Hebrews 2:18. Webster's 1828 dictionary defines succor (slightly different spelling) as 'v.t. L. succurro; sub and curro, to run. Literally, to run to, or run to support; hence, to help or relieve when in difficulty, want or distress; to assist and deliver from suffering; as, to succor a besieged city; to succor prisoners. He is able to succor them that are tempted. Heb.2.
SUC'COR, n. Aid; help; assistance; particularly, assistance that relieves and delivers from difficulty, want or distress. My father Flying for succor to his servant Banister-- 1. the person or thing that brings relief. The city when pressed received succors from an unexpected quarter. The mighty succor which made glad the foe.'

Please see above, within this note, about the word commend.

Please see above, within this note, about Phebe.

Please see above, within this note, about the word sister. Please also see the note for Romans 1:13 for links to every place that Romans uses brethren or brother or sister. Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the notes for Romans 14:4 for links to every verse, in Romans, which uses the word servant along with a short note for each and the definition. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for 1Corinthians C7S27 and Ephesians C6S4 about the word servant. Please see the note for Romans 16:18 which has links to every verse, in Romans, which uses any form of the word serve. The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for 2Timothy C1-S2 about this word. Please also see the note for Philippians 2:17 about the word service. Please also see the note for Romans 14:4 for links to every verse, in Romans, which uses the word servant along with the definition and a short note for each verse. Servant is dealt with separately from serve because one is the action verb and the other is the person who does the action.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Please also see the note for Hebrews 12:18-24 about the phrase churches (plural). Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'.

We find Cenchrea omnly mentioned here and Acts 18:18. The functional definition for this word is: 'The eastern harbor of Corinth (i.e. its harbor on the Saronic Gulf) and the emporium of its trade with the Asiatic shores of the Mediterranean, as Lechaeum on the Corinthian Gulf connected it with Italy and the west. St. Paul sailed from Cenchrea'.

Please see the note for Philippians 1:27-28 about the word become. The functional definition is: 'In general, to suit or be suitable; to be congruous; to befit; to accord with, in character or circumstances; to be worthy of, decent or proper'.

Please see the notes for Romans 14:1 for links to every verse, in Romans, which uses the word receive along with a short note for each and the definition from Webster's 1828 . Please see the note for this sentence in the Lord Jesus Christ Study. Please see the note for Romans 12:10-13 which is the only other verse in Romans which uses the word business. It has links to all of the other verses in the Bible along with the definition from Webster's 1828 .

Please see the note for Romans C12S8 about the word business. Webster's 1828 dictionary defines this word as: 'n. biz'ness. See Busy. Employment; that which occupies the time, attention and labor of men, for the purpose of profit or improvement--a word of extensive use and indefinite signification. Business is a particular occupation, as agriculture, trade, mechanic art, or profession, and when used of a particular employment, the word admits of the plural number, businesses. Business is also any temporary employment. 1. Affairs; concerns; as, a man leaves his business in an unsettled state. 2. the subject of employment; that which engages the care and attention. You are so much the business of our souls. 3. Serious engagement; important occupation, in distinction from trivial affairs. It should be the main business of life to serve God, and obey his commands. 4. Concern; right of action or interposing. "What business has a man with the disputes of others?" 5. A point; a matter of question; something to be examined or considered. Fitness to govern is a perplexed business. 6. Something to be done; employment of importance to one's interest, opposed to amusement; as, we have no business in town. they were far from the Zidoni and and had no business with any one. 7. Duty, or employment that duty enjoins. A lawyer's business is to do justice to his clients. to do the business for a man, is to kill, destroy or ruin him'.

Please see the note for Philippians 4:19 about the word need. The functional definition is: 'Want; occasion for something; necessity; a state that requires supply or relief'. Please also see the note for Romans C13S8 about the phrase must needs.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'commend. 2Co 3:1 our. Mt 12:50; Mr 10:30; 1Ti 5:2; Jas 2:15; 1Pe 1:22-23 a servant. Lu 8:3; 1Ti 5:9-10 Cenchrea. Ac 18:18 General references. exp: Ex 35:25.
ye receive. Ro 15:7; Mt 10:40-42; 25:40; Php 2:29; Col 4:10; Phm 1:12,17; 2Jo 1:10; 3Jo 1:5-10 as. Eph 5:3; Php 1:27; 1Ti 2:10; Tit 2:3 for. Ro 16:3-4,6,9,23; Ac 9:36,39,41; Php 4:14-19; 2Ti 1:18 General references. exp: Ex 35:25.'.

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C16-S2 (Verse 3-4) Primary people in Rome according to Paul's estimation.

Equivalent Section: Whom to greet and why.

Greet Priscilla and Aquila my helpers in Christ Jesus :
Who have for my life laid down their own necks:.

Equivalent Section: Messages from Corinth area.

unto whom not only I give thanks,
but also all the churches of the Gentiles..

Please use the link in the sentence outline, above, to see the note for this sentence in the Lord Jesus Christ Study for more details on the use of the name of the Son of God within this sentence. Please also use the second link in the sentence outline, above, to see the note for this sentence in the Relational Prepositions Study. If the reader studies all of the Bible references for Priscilla and Aquila, then they can understand the type of testimony that people will have if they are truly in Christ Jesus. Among other things, this couple helped to start three (3) different churches. Therefore, people who are truly in Christ Jesus will have a personal testimony of being active in the ministry and of producing spiritual results for the kingdom of God.

Please notice that Paul greets these non-preachers before he mentions any preachers that he knows are there in Rome. These non-preacher missionaries helped to start at least 3 churches in the Bible. They helped with the church in Corinth. 1Corinthians 16:19 tells us that they had a church in their house in Asia. They were at Rome helping to start a church there. They were at Ephesus with Timothy when Paul wrote 2Timothy.

We read about Priscilla and Aquila in Acts 18, 1Corinthians 16:19 and here. 2Timothy 2:14 addresses Prisca and Aquila, who appear to be different people unless Aquila is the father and Prisca is a daughter named after Priscilla or Prisca is a nick-name for Priscilla.

Priscilla and Aquila are a married couple (Jews) who Paul met when he first went to Corinth (Acts 18) and established a church there. According to 1Corinthians 16:19, they had a church meeting in their home, even though they were tent makers and not a 'preacher' or 'missionary couple'. Later, they traveled with Paul to Ephesus and stayed there while Paul moved on. After that, they expounded unto him (Apollos) the way of God more perfectly (Acts 18:26). That is, they knew their doctrine well enough to straighten out a famous preacher.

In addition, our current sentence says 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 (16:4). Here were a couple of missionaries who proved that they were willing to die for their faith. They were active and influenced all the churches of the Gentiles. They took the 'Great Commission' as a personal command from God, which it is, and literally took the gospel to all of the world.

Paul continues, about Priscilla and Aquila, in 16:5 with Likewise greet the church that is in their house. this should end arguments that someone has to be an ordained preacher to start a church. This is consistent with Acts 11 where we see the church at Antioch started by non-preachers. Continuing on with Prisca and Aquila, we see that they had returned to their home city of Rome (Acts 18:2) and were obviously heavily involved in starting and/or building the church there.

So we see here an example of a non-preacher couple that is living by faith in Christ Jesus who were obviously important helpers of the ministry, soul winners, doctrinally sound and part of church planting teams. They are one of our examples of what God wants from all people that are in Christ Jesus. (Please follow the link to find at least 40 other places which use this phrase and let us know what the Bible considers to be necessary for this phrase to be applied to someone's life.)

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

We find forms of the words kinsman / kinsmen in: Numbers 5:8; Numbers 27:11; Ruth 2:1; Ruth 2:20; Ruth 3:9; Ruth 3:12-13; Ruth 4:1; Ruth 4:3; Ruth 4:6; Ruth 4:8; Ruth 4:14; Psalms 38:11; Luke 14:12; John 18:26; Acts 10:24; Romans 9:3; Romans 16:7; Romans 16:11; Romans 16:21. The Morrish Bible Dictionary defines this word as: 'Beside the common signification of this term for a male relative, it is used typically in reference to the Lord Jesus in His relationship with Israel. As their kinsman He has the right of redemption, and will undertake their cause in a future day, as Boaz did the cause of Naomi and Ruth. Ruth 2 � Ruth 4'. The functional definition for this word is: 'people of the same cultural group such as the Jews'.

Please see the note for 1Corinthians 12:28 for links to every verse in the New Testament which uses any form of the word help along with more information. The functional definition is: 'To aid; to assist; to lend strength or means towards effecting a purpose'. Please also see the note for 2Corinthians 8:23 about the word fellowhelper.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828 . Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see the note for Luke 17:2 about the word neck. Fausset's Bible Dictionary defines this word as: '"Lay down necks," i.e. risked their lives (Ro 16:4). Ps 18:40, "Thou hast given... necks of enemies," i.e. made them turn their backs in flight before me (Keil); so Ex 23:27, or enabled me to put my foot on their necks, subjecting them utterly to me; as Jos 10:24; 11:8,12; Ps 110:5. Isa 8:8, "he shall overflow, he shall reach even to the neck": when the waters reach the neck a man is near drowning; Sennacherib's overflowing hosts reached so far, but Jerusalem the head was not overflowed (Isa 30:28; Hab 3:13). the "stiff neck" is an image from oxen unpliant and casting the "yoke" off the neck (Ac 7:51; Mt 11:29). Contrast the yoke men must wear who reject Christ's easy yoke (De 28:48)'.

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The functional definition is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Greet. Had the notes of time in this epistle fixed the writing of it to any date prior to St. Paul's first residence at Corinth, the salutation of Aquila and Priscilla would have contradicted the history, because it would have been prior to his acquaintance with these persons. If they had fixed it during that residence at Corinth, during his journey to Jerusalem, or during his progress through Asia Minor, an equal contradiction would have been incurred because, during all that time, they were either with St. Paul, or abiding at Ephesus. Lastly, had they fixed this epistle to be either contemporary with the first epistle to the Corinthians, or prior to it, a similar contradiction would have ensued, for they were then with St. Paul. As it is, all things are consistent.�See Dr. Paley. Priscilla. Ac 18:2-17,26; 1Co 16:19; 2Ti 4:19 my. Ro 16:9; 1Co 16:16 General references. exp: Ex 35:25.
have. Ro 5:7; Joh 15:13; Php 2:30; 1Jo 3:16 laid. Jos 10:24; 2Sa 22:41; Mic 2:3 also. Ac 15:41; 16:5; 1Co 7:17; 16:1; 1Th 2:14; Re 1:4 General references. exp: Ex 35:25.'.

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C16-S3 (Verse 5) Likewise greet the church that is in their house.

This sentence is dealt with in the note above. The Likewise, which starts this sentence, means 'in the same manner' and connects this sentence to the prior. As mentioned in the note above, a missionary does not have to be a preacher to start a church, at least according to the Bible and this sentence.

Please also see the note for Mark 4:16-17 about the word likewise. The functional definition for this word is: 'adv. like and wise. In like manner; also; moreover; too. forhe seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Ps. 49'. Please also see the note for Romans 15:5-6 about the word likeminded. Please also see the note for Matthew 7:24-25 about the word liken. Please also see the note for Philippians 2:5-8 about the word likeness.

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the church. Mt 18:20; 1Co 16:19; Col 4:15; Phm 1:2'.

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C16-S4 (Verse 5) Each Next most important person in Rome according to Paul's estimation.

Salute my wellbeloved Epaenetus,
who is the firstfruits of Achaia unto Christ..

This is the only place in the Bible where this name appears, yet there are commentators who claim that what our Bible literally says about this person is wrong. Amazing! the note for 1:13 gives links to places in Romans which use the word fruit. In addition, firstfruits have a special meaning in the New Testament. Please see the note for Romans 8:23 which has links to every verse in the New Testament which uses the word firstfruits along with a small note about the use of firstfruits within each verse. Please see the note for 9:25 for links to every place that this epistle uses the word beloved.

In the Bible, firstfruits is not just the very first person to make a profession but includes all who get saved and join together to start the church. Many churches have people who originated from other parts of the world and it is common for someone in one area to receive the name of an honored ancestor from another area of the world. The basis for claiming that the Bible is wrong is that some 'scholar' said that this name did not match the names which were common to that region. In addition, it is claimed that Achaia is 'Asia in the Alexandrinus, Vaticanus, and Sinaiticus manuscripts'. Forthose readers who don't know, these three manuscripts are the most corrupt and come from a people that our Lord says that he hates (Revelation) because they claimed to 'know enough to correct the written Bible'. In addition, people who choose what these 3 manuscripts say when they disagree are rejecting the agreement of almost 5,000 manuscripts. That is what they call 'scholarship'.

What we really have here is another non-preacher who didn't have any religious or 'scholarship' credentials but who spiritually matured enough to become wellbeloved by Paul and to go to another part of the world to take the gospel there at a time that such travel could be literally deadly. Please reference Acts 4:13 which says Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. Paul choose a man whose life proved that he had been with Jesus. Commentator choose the 'well learned' as a basis for correcting the Bible that must be without error if your soul is to be saved. You choose who you want but realize that God will make you live with the results.

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my. Ro 16:8,12; 3Jo 1:1 who. Ro 11:16; 1Co 16:15; Jas 1:18; Re 14:4 Achaia. Ro 15:26; Ac 18:12,27; 2Co 1:1; 9:2'.

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C16-S5 (Verse 6) The next person is still a non-preacher.

Greet Mary,
who bestowed much labour on us..

This sentence has Paul's greeting to a lady named Mary, who bestowed much labour on us.. Notice the progression. Priscilla and Aquila did a lot for the Lord and were willing to be martyrs. Epaenetus was wellbeloved (encouraged Paul a lot). Now we read about Mary. This is a common nameans no way of identifying her with any other Mary or proving that she is not one of the other Mary that are in the Bible. What we read about her is that she bestowed much labour on us. We don't know anything personal about her. She appears to be the type of person who is always doing whatever she can for the pastor because he is the pastor and it does not matter what her personal feelings are about him. In fact, she might not have an opinion about him personally. The fact that the Lord put him in that position is sufficient. She is doing whatever she can to help God's man and the fact that he is God's man is sufficient reason all be itself.

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

Please see the note for 1Corinthians 13:3 about the word bestow. The functional definition is: 'give with no strings attached'.

Please see the note for 16:12 about the word labour. The functional definition, in this epistle, is: 'work of God's ministry'.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Ro 16:12; Mt 27:55; 1Ti 5:10 General references. exp: Ex 35:25.'.

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C16-S6 (Verse 7) Now we get to people who Paul did not personally work with in the ministry.

Salute Andronicus and Junia,
my kinsmen,
and my fellowprisoners,
who are of note among the apostles,
who also were in Christ before me..

This is the only place in the Bible where we read about these two people. However, God honored them. And, this assures us that God will also honor any saved person who serves Him in Christ. And, as our sentence tells us, such people will be truly willing to suffer and to go to prison, if God requires it, for their service to God. Our sentence also tells us that they were of note among the apostles. Saved people who are truly in Christ will have a good report from the church leaders.

The word kinsman is used 17 times in the Bible, including Romans 16:11, while the word kinsmen (plural) is used is only used 7 times in the Bible in Ruth 2:20; Psalms 38:11; Luke 14:12; Acts 10:24; Romans 9:3; our current sentence and Romans 16:21. While this word can mean physical family connections, within Romans Paul uses he word to mean the physical descendants of Israel. Thus, the phrase my kinsmen (probably) only means that they were Jews, since we see that particular usage within this epistle (Romans 9:3).

Please see the note for Word Study on Apostle for the use of this word within the Bible. One Encyclopedia indicate, but do not directly claim that these two might have been considered apostles. However, this sentence does not support that contention and they are 'pushing the interpretation' to support the point that they wish to make. (Within Romans, forms of apostle are found in 1:1, 5, 11:13 and this sentence.) A couple of other commentators claim '"and fellow prisoners, of note among the apostles" (in the wider sense than the Twelve: Ac 14:4, 14; 2Co 8:23; 1Th 2:6)'. The reference to 2Corinthians 8:23 does not use the word apostle, but the other references do use the word apostle for men other than the surviving 11 and Paul. Thus, the phrase who are of note among the apostles could be interpreted as meaning that they were among the apostles and were of note, or it could have meant that the surviving 11 and Paul and others who were called apostles. Thought well of them. Whatever interpretation that someone chooses to accept, it must be acknowledged that the apostles included more men than the surviving 11 and Paul.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. This wors is found only once within Romans. Thus, it is not a doctrinally significant word within Romans. Again, as we see with much of names and words found within Romans 16, we get all kinds of speculation with commentators about the use of this word. Probably the most reliable comment comes from Matthew Henry and says 'They were his fellow-prisoners. Partnership in suffering sometimes does much towards the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Ac 16:23. But Paul was in prisons more frequent (2Co 11:23), in some of which, it seems, he met with his friends Andronicus and Junia, yoke-fellows, as in other things, so in suffering for Christ and bearing his yoke.'

As for the use of Christ within this sentence, the note for this verse in the Lord Jesus Christ Study deals with it. As explained there, we can assume that these saints had a testimony better than many saved people have and their testimony showed a personal relationship with the Son of God which displayed spiritual maturity that occurs after our initial profession. In addition, Paul says that they were saved before him, but they are not as well-known. The true deeds of many saved people will not be known before the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11).

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'. Please see the Study called Relational Prepositions for more verses which use in with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

Please see the note for 2Corinthians 8:23 about the word fellowhelper. The functional definition is: 'preachers involved in the same ministry'. We can not say for positive that they were preachers but it is very likely since it was mainly preachers who were reported as being put in prison. Please also see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship.

Please see the note for Philemon 1:1 about the word prisoner. The functional definition is: 'A person under arrest or in custody of the sheriff, whether in prison or not; as a prisoner at the bar of a court'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'kinsmen. Ro 16:11,21 fellow prisoners. 2Co 11:23; Col 4:10; Phm 1:23; Re 1:9 who. Ga 2:2,6 were. Ro 8:1; Isa 45:17,25; Joh 6:56; 14:20; 15:2; 1Co 1:30; 2Co 5:17,21; Ga 1:22; 5:6; 6:15; Eph 2:10; 1Jo 4:13; 5:20'.

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C16-S7 (Verse 8) Greet Amplias my beloved in the Lord.

Amplias is not mentioned elsewhere in the Bible and even the commentators that I searched couldn't tell us anything about this person. However, we can be sure that God knew him and why he was included in the Bible. What's more, since Paul uses the phrase in the Lord, we know that this was a person who was obeying the laws of God and producing results which made him beloved by Paul. However, since Paul said in the Lord, and not in Christ, as he did for others in this chapter, we know that he was not beloved on a personal level. (That's the difference between being in the Lord and being in Christ. in the Lord is used for someone who obeys all of the rules and produces Godly results within the formalized structure that God has created. Meanwhile, in Christ is used for someone who produces the same results in a personal manner.)

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Ro 16:12; Mt 27:55; 1Ti 5:10 General references. exp: Ex 35:25.'.

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C16-S8 (Verse 9) Each phrase below has equal importance.

Salute Urbane,
our helper in Christ,
and Stachys my beloved..

The Bible does not mention Urbane anywhere else but look at what else Paul says about him and consider the notes for others mentioned in Romans 16 who aren't mentioned elsewhere. We see that they are listed among Christians who were noted for their spiritual maturity that was demonstrated by their lives even though they did not receive any recognition by anyone but God. This is our example of being in Christ. Commentators tell us that the name of Urbane means 'courteous'. Based upon what we have seen everywhere that the Bible uses Christ without including Lord or Jesus, we can assume that these saints had a testimony that not all saved had and their testimony showed a personal relationship with the Son of God.

Forms of the word help occur 190 times in 180 verses of the Bible, 23 times in the New Testament and, in Romans, in 8:26; 16:3 and our current sentence. Since 8:26 says that God's Holy Spirit helpeth our infirmities and 16:3 call Priscilla and Aquila my helpers in Christ Jesus, and their form of help was to be personally involved in helping to start at least 3 churches, we can assume that Urbane worked on a personal level to help others who were lost or weak in faith.

The Bible also does not mention Stachys anywhere else but several commentators say that his name is Greek and means 'spike; an ear of corn'. Please see the note for 9:25 for links to every place that this epistle uses the word beloved. This emotional word is attached to 4 people in this chapter in 16:5, 16:8, our current sentence and 16:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'our. Ro 16:2-3,21'.

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C16-S9 (Verse 10) Salute Apelles approved in Christ.

Apelles is another unknown whom some commentators speculate about based upon historical documents. This is supposed to be a Jewish name that means 'exclusion; separation'. Given how often God had Bible characters named for a significant life trait that they would have, we can assume that he was an example of true Biblical Christian separation which only comes from an ongoing personal relationship that is truly in Christ. Given all that the Bible says about the mutual exclusion of being in Christ and following the Mosaic Religious Law, we can assume that, while he obeyed the Law as a Jew, he relied upon personal separation for true spirituality and sanctification. Based upon what we have seen everywhere that the Bible uses Christ without including Lord or Jesus, we can assume that these saints had a testimony that not all saved had and their testimony showed a personal relationship with the Son of God.

Please see the note for Philippians 1:9-11 for links to every place in the Bible where we find forms of the word approve along with links from other commentators and a definition. The functional definition is: 'To entertain a favorable opinion concerning. The Biblical and archaic use conveys a much stronger meaning and is equivalent to its use in legal formalities of today, "to approve a bill"'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'approved. Ro 14:18; De 8:2; 1Co 11:19; 2Co 2:9; 8:22; Php 2:22; 1Ti 3:10; 1Pe 1:7 exp: 2Co 10:18; 13:7; 2Ti 2:15.'.

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C16-S10 (Verse 10) Salute them which are of Aristobulus' household.

Here is an example of why we need to be very careful about what commentators write. The name Aristobulus is supposed to mean 'best counselor'. One commentator claimed that Aristobulus must have been alive but absent because he was not personally greeted. That commentator indicated that this person allowed a lot of Christians to be in his household, and even possibly have allowed a church to meet in his house; all while he was not saved and in spite of all of the problems that Christians had at that time.

I believe it is far more likely that Paul knew of the Christians in the household but had not personally met the man who owned the household. In addition, since Paul did not mention anyone's name within that household, I imagine that he did not know any personally but knew that they were meeting as a church. in this chapter, Paul is not greeting everyone that he heard of but very specific people that he has personal knowledge of. However, Paul also greets churches that he has not met like he did to the churches of Galatia (Galatians 1:2).

In addition to Paul probably not knowing these people personally, we need to realize that, in the context of this chapter, God has Paul only name people who are saved. So the opinion, from the commentator, that Aristobulus must not have been saved and must not have been present, is pretty much guaranteed to be wrong. They had people meeting for at least a Bible Study in this house which was headed by Aristobulus. Since Paul did not name them, God did not want them named in His word. The mos5t likely reason is that they had not yet done anything to earn such an honor. However, since their meeting was noted, God wants to assure us that even before we do anything note worthy for His kingdom, He does know and recognize all of His true children.

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'.

Please see the note for Matthew 10:25 about the words household / householder. The Morrish Bible Dictionary defines the word household as: 'Those who dwell in a house under one head, including the wife and children, and embracing servants who were usually slaves. Ge 15:2-3; Lu 12:42; Ac 10:7; Php 4:22. We read of the baptism of whole households. Ac 16:15; 1Co 1:16. the Lord speaks of His disciples as His household, Mt 10:25; and saints are called the 'household of faith,' and the 'household of God.' Ga 6:10; Eph 2:19.'. Webster's 1828 defines the word householder as: 'The master or chief of a family; one who keeps house with his family. Matt.13.'. Please also see the note for 2Corinthians 5:1 about the word house. Besides the normal usage, this word is also used, symbolically within the Bible, for the descendants of a person. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of. 2Ti 4:19 household. or, friends.'.

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C16-S11 (Verse 11) Salute Herodion my kinsman.

The word kinsman is used 17 times in the Bible, including our current sentence, while the word kinsmen (plural) is used is only used 7 times in the Bible in Ruth 2:20; Psalms 38:11; Luke 14:12; Acts 10:24; Romans 9:3; 16:7 and Romans 16:21. While this word can mean physical family connections, within Romans Paul uses he word to mean the physical descendants of Israel. Thus, the phrase my kinsmen (probably) only means that they were Jews, since we see that particular usage within this epistle (Romans 9:3).

As explained in the note for 16:7 above, Paul uses kinsmen for Jews in this epistle. The Morrish Bible Dictionary defines this word as: 'Beside the common signification of this term for a male relative, it is used typically in reference to the Lord Jesus in His relationship with Israel. As their kinsman He has the right of redemption, and will undertake their cause in a future day, as Boaz did the cause of Naomi and Ruth. Ruth 2 � Ruth 4'. The functional definition for this word is: 'people of the same cultural group such as the Jews'. Several commentators claim that he is immediate family to Paul, but in those cases Paul uses an expression like sister's son like was done in Acts 23:16 and Colossians 4:10. Herodian supposedly means 'the song of Juno'. Some commentators speculate that he came from the household of the Herods that lived in the time of the Gospels. Other than his being a Jew that Pau8l knew and that Paul apparently cared about but not to the extent that he did others mentioned here, nothing is known about him. However, God thought enough about him to include his name in the Bible.

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C16-S12 (Verse 11) Another group of people who are obeying in the Lord.

Greet them that be of the household of Narcissus,
which are in the Lord..

In our sentence we see that Paul uses the phrase in the Lord, for the household of Narcissus. We know that these people were obeying the laws of God and producing results which made their testimony noteworthy. However, since Paul said in the Lord, and not in Christ, as he did for others in this chapter, we know that they were not beloved on a personal level. (That's the difference between being in the Lord and being in Christ. in the Lord is used for someone who obeys all of the rules and produces Godly results within the formalized structure that God has created. Meanwhile, in Christ is used for someone who produces the same results in a personal manner.) the best that commentators have is that this name occurs in some historical texts, but there is no indication that the historical figure is the same as mentioned here. The name of Narcissus is supposed to mean 'astonishment; stupidity '. This is also the name of a plant.

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

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C16-S13 (Verse 12) A couple of people who are working for the rewards promised by our Lord.

Salute Tryphena and Tryphosa,
who labour in the Lord..

Please notice that this sentence uses labour as the verb while the prior sentence used in the Lord. The Bible tells us that every word is chosen by God. in this sentence we see the action of these two people. In every church we find some people more active than most. While there are some 'hyper spiritual' people who claim that we should only serve God 'because we love Him', the truth is that our love is not sufficient when the going gets rough. Further, God knows that and promises blessings for obedience and even tells us to lay up for yourselves treasures in heaven, (Matthew 6:19-20). The commentators had nothing to say about these woman other than to speculate that they were 'deaconesses' on the assumption that a woman can not who labour in the Lord unless she is a 'deaconesses'. We are told that their names mean 'delicious; delicate'.

Please see the note for the next sentence about the word labour. Many people today believe that a 'missionary' must be a man called to preach but these 'missionary women' are outside of that religious restriction while remaining within the use of our Lord. In the end, we must accept what our Lord says and not what some religious doctrine says.

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'labour. Mt 9:38; 1Co 15:10,58; 16:16; Col 1:29; 4:12; 1Th 1:3; 5:12-13; 1Ti 4:10; 5:17-18; Heb 6:10-11 General references. exp: Ex 35:25.'.

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C16-S14 (Verse 12) Another unknown lady.

Salute the beloved Persis,
which laboured much in the Lord..

Once more we see Paul using beloved, which indicates strong personal feelings on his part. However, since we see that this word is attached to the phrase in the Lord, we know that his feelings were for what she did in the ministry and not for her personally. Her name is the same as the country of Persian, so several commentators assume that she is 'a Persian woman'.

We find forms of the word labour 145 times in 131 verses of the Bible, 55 times in 49 verses of the New Testament and, in Romans, only in 16:6, the prior sentence and this sentence. Probably the best known verse is Then saith he unto his disciples, the harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. (Matthew 9:37-38; Luke 10:2). While there is definitely a good sized study possible based upon what the Bible says about labour, it is better done elsewhere than in this chapter of Romans. Let it just be said that this lady, and Mary, did the true Biblical meaning of labour before this epistle was written while the two of the prior sentence were doing it at the time that this epistle was written. Many people today believe that a 'missionary' must be a man called to preach but these 'missionary women' are outside of that religious restriction while remaining within the use of our Lord. In the end, we must accept what our Lord says and not what some religious doctrine says.

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C16-S15 (Verse 13) A man with a special position.

Salute Rufus chosen in the Lord,
and his mother and mine..

This Rufus has the same name as a Rufus whose father bore the cross for Jesus Christ. While it is possible, it is not known if both Bible references deal with the same man. The name of Rufus means 'red'. This was a common name for slaves who burned easily. In addition, some commentator claim that the phrase his mother and mine mean that the mother of Rufus treated Paul like a son and Paul adopted her as a mother. While this is all interesting and possible speculation, it is still only speculation. As with these other people in this chapter, the main message is that God records the accomplishments of people that are not highly regarded by other men.

Our sentence says that Rufus was chosen in the Lord, but does not say what he was chosen for. It is possible that he was chosen to be the first pastor of these people because he is the last person at Rome who is named as being in the Lord and often the person with the highest position is named last. However, that is more speculation. What we can say is the Jesus said For many are called, but few are chosen. (Matthew 20:16; Matthew 22:14). We also know that Revelation 17:14 says, These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. thus, we can know that Rufus was special, was faithful and met God's requirements to be chosen.

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'.

Please see the note for 2Timothy 2:4 about the word choose. The functional definition is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'.

Please see the note for Mark 1:30 about the word mother. Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rufus. Mr 15:21 chosen. Mt 20:16; Joh 15:16; Eph 1:4; 2Th 2:13; 2Jo 1:1 his. Mt 12:49-50; Mr 3:35; Joh 19:27; 1Ti 5:2'.

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C16-S16 (Verse 14) This sentence names several other people that Paul knew who were active in the church at Rome.

Salute Asyncritus,
Phlegon,
Hermas,
Patrobas,
Hermes,
and the brethren which are with them..

Paul uses brethren here because he is writing this letter to his spiritual brethren and because each of these people, and the people with them, qualify for the Biblical title of brethren. Paul is writing to the brethren because within this epistle he is explaining things that require a personal relationship to God in order to be understand.

The name Asyncritus supposedly means 'incomparable'. The name Phlegon supposedly means 'burning or blazing or zealous'. The name Hermas supposedly means 'Mercury (the name of the messenger of the Greek deities) or gain or refuge '. The name Patrobas supposedly means 'paternal or pursues the steps of his father'. The name Hermes supposedly is another variation of 'Mercury (the name of the messenger of the Greek deities) '. Several people attribute a literary work to Hermas that other commentators say probably was written by another person of the same name. The work in question has heresy and is completely out of character with what we can know about the people who are named in this chapter. Patrobas was supposedly linked with Caesar's household and we know that there were Christians in Rome who were in Caesar's household, so this is possible.

There are rumors about each name that various commentators mention, and the sources that they cite make those rumors questionable. However, a creative preacher could make a good message about the meaning of these names and how each of these attributes should be in the testimony of every Christian.

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and. Ro 8:29; Col 1:2; Heb 3:1; 1Pe 1:22-23'.

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C16-S17 (Verse 15) This sentence names several other people that Paul knew who were active in the church at Rome.

Salute Philologus,
and Julia,
Nereus,
and his sister,
and Olympas,
and all the saints which are with them..

The best that the commentators can guess about Philologus is that he must have been important because his name is next to Julia in this sentence and Julia is a name found as part of the imperial household in histories. The name Julia supposedly means 'downy; soft and tender hair; feminine of Julius'. Only tradition says anything about Nereus, and his sister. They, supposedly, started a house church within the household of Caesar and he was supposedly a martyr. The name Olympas supposedly means 'heavenly '. Beyond that there is only the assumption that the people named in this sentence formed one type of sub-group and that the people in the prior sentence formed another type of sub-group. This is based upon sentence structure. Thus, we see that I am not the first to use sentence structure for analysis.

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'.

Please see the notes for Romans C16S1; 2Corinthians C1S1 and Colossians C1S1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people. These were every day people we find in all churches throughout the world yet God thought they were special enough to save them, use them and mention them in His Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and all. Ro 16:2; 1:7; Isa 60:21; Eph 1:1; 1Pe 1:2'.

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C16-S18 (Verse 16) Salute one another with an holy kiss.

As mentioned at the start of this chapter, salute is the most used non-prepositional word in this chapter and occurs in 16:5, 7, 9, 10, 11, 12, 13, 14, 15, our current sentence, 21, 22, 23. Webster's 1828 dictionary defines salutation as 'The act of saluting; a greeting; the act of paying respect or reverence by the customary words or actions; as in inquiring of persons their welfare, expressing to them kind wishes, bowing, etc. Luke 1. Mark 12. In all public meetings and private addresses, use the forms of salutation, reverence and decency usual among the most sober people.' Of course, Paul uses salute as the active verb form of salutation and not some other application of the word salute. Thus, we are to great and leave other Christians with an expression of affection.

Please see the note for 7:12 which has links to where Romans uses holy along with Webster's 1828 definition. in this sentence we are to give a holy kiss, is not lustful and coveys the greeting of a holy God. We first see kiss mentioned in the Bible in Genesis 27:26 which says And his father Isaac said unto him, Come near now, and kiss me, my son. forms of the word kiss occur 48 times in 46 verses of the Bible. In the New Testament we see this word used in:

Matthew 26:48 says, Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast..
Matthew 26:49 says, And forthwith he came to Jesus, and said, Hail, master; and kissed him..
Mark 14:44 says, And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely..
Mark 14:45 says, And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him..
Luke 7:38 says, And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment..
Luke 7:45 says, Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet..
Luke 15:20 says, And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him..
Luke 22:47 says, And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him..
Luke 22:48 says, But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?.
Acts 20:37 says, And they all wept sore, and fell on Paul's neck, and kissed him,.
Our current sentence.
1Corinthians 16:20 says, All the brethren greet you. Greet ye one another with an holy kiss..
13:12 says, Greet one another with an holy kiss..
5:26 says, Greet all the brethren with an holy kiss..
1Peter 5:14 says, Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen..

Please notice the qualifier of holy before the word kiss. This was the way, in their culture, of expressing love and concern for another person. Judas Iscariot betrayed Jesus with a kiss (Matthew 26:48; Mark 14:44; Luke 22:47-48). Jesus rebuked the religious man by saying Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. (Luke 7:45). The people of the early church understood that to Greet one another with an holy kiss had spiritual significance and to do so when it was not sincere was to condemn themselves to the same classification as Judas Iscariot and the Pharisee named Simon.

Webster's 1828 dictionary defines kiss as 'v.t. 1. to salute with the lips. 2. to treat with fondness; to caress. The hearts of princes kiss obedience. 3. to touch gently. When the sweet wind did gently kiss the trees. KISS, n. A salute given with the lips; a common token of affection.' As can be seen in the verses above, kiss is used only as an (supposedly) affectionate greeting within the Bible.

Please also see the note for Philippians 4:21 for definitions which have explanations of the cultural applications and for links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. Ac 20:37; 1Co 16:20; 2Co 13:12; 1Th 5:26; 1Pe 5:14 General references. exp: 2Co 13:12-13; 1Th 5:26.'.

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C16-S19 (Verse 16) The churches of Christ salute you.

You can't have true Christian love for a brother in Christ, and publicly express that love, while you are tearing him down about doctrinal matters. Judas Iscariot betrayed Jesus Christ with a kiss (Matthew 26:48). Early Christians would not betray a brother in Christ that they kissed for fear of being categorized with Judas Iscariot. Earlier in Romans Paul instructed the Romans to stop destroying Christian brothers who practiced different doctrines such as the doctrines about meats. By telling them to greet one another with a kiss, Paul is telling them to put into practice things that will keep them from judging their Christian brothers. Paul extends this type of relationship to all of the churches of Christ. Those churches that are trying to grow in obedience and grace of God that only comes with spiritual maturity beyond initial profession, we should encourage and not attack on doctrinal differences.

Please see the note for this verse in the Lord Jesus Christ Study for the use of the phrase The churches of Christ within this sentence. Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'.

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'. Please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The. Ro 16:4 exp: Php 4:22. General references. exp: 2Co 13:12-13; 1Th 5:26.'.

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C16-S20 (Verse 17) What to do based upon all said so far.

First Step: Who to Mark (person).

Now I beseech you,
brethren,
mark them which cause divisions and offences contrary to the doctrine which ye have learned;.

Second Step: What to do after you Mark (person) these people.

and avoid them..

All of 16:17 through 16:20 is a single unit that needs to be considered together. These sentences, as a unit, conclude this chapter. After these sentences we have greetings from other people who are with Paul and then a final summary of the entire epistle. Please note that both of these sections end with The grace of our Lord Jesus Christ be with you all. Since an epistle is a letter, the greetings from other people is like the signature section of a letter and they are adding their voice and signature to all that Paul said in this epistle. The final summary, which follows the signature section, is a PS (Post-Script).

This sentence starts with Now, which means 'after what was just said'. Then it tells us how to identify the kind of people who not only are different from all of those greeted in this chapter, but who have been motivated by a devil (even though they don't know it) to come in and cause divisions and offences contrary to the doctrine which ye have learned. Proverbs 6:12-14 says, A naughty person, a wicked man, walketh with a froward mouth...he soweth discord. Proverbs 6:16-19 says, These six things doth the LORD hate: yea, seven are an abomination unto him:...he that soweth discord among brethren. these are the type of people to avoid.

Paul's instructions are simple: avoid them. He doesn't say to try to win them or convince them or convert them to the truth. These types of people will object to this advice because they want to tangle you up in arguments so that you no longer have the time or the close fellowship with Christ that is required to do the job you are supposed to be doing. It's like pastors have taught me about door knocking. If someone wants to argue then get free as politely as possible but do it quickly because there is someone down the block who will listen and the devil doesn't want you to reach them.

Notice that Paul starts out begging (beseech) his audience to pay attention to the warning in this sentence. That is because it is easy to dismiss as not important. However, Paul is warning about a subtle way that the devil stops the work of God. Please see the note for Romans 12:1 for links to verses which use the word beseech.

Paul then uses brethren in this sentence to identify his audience because he is writing this letter to his spiritual brethren and is explaining things that require a personal relationship to God in order to spiritually understand.

Of course, discord is just one of the results of divisions. There are 23 occurrences in the Bible where we find forms of the word division (Exodus 8:23; Joshua 11:23; 12:7; 18:10; Judges 5:15-16; 1Chronicles 24:1; 26:1, 12, 19; 2Chronicles 35:5, 12; Ezra 6:18; Nehemiah 11:36; Luke 12:51; John 7:43; 9:16; 10:19; our current sentence; 1Corinthians 1:10; 3:3; 11:18).

There are 136 occurrences of the word divide. When we divide we 'Separating pre-defined units according to a precise procedure which produces a precise result'. One of the rules for rightly dividing the word of truth (2Timothy 2:15) is to follow the divisions that God already created in His word of truth with the doctrine which ye have learned. If we take a pile of Bibles and run them through a band saw and put all of the tops in one pile and all of the bottoms in another, we are not rightly dividing the word of truth because we are not using the existing divisions called whole books. Likewise, these people take God's doctrine and 'run it through a band saw' by dividing it differently than God tells you to do.

Today we have all of these religions in America which claim to represent the God of the Bible because God's people did not obey the simple command of this sentence. Many good people did not avoid them but stuck around to argue and got entangled and snared.

Please notice the ye in this sentence. We are to personally learn correct doctrine, and not just rely upon the preacher, so that we can act like the people in this epistle acted and like Paul explains within this epistle and so that we are protected from error. We are also to personally avoid the people identified within this sentence.

Please see the note for Romans 14:20 for links to every verse, in Romans, which uses any form of the word offence along with a definition and other links. Please also note that Matthew 18:7 says, Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! As pointed out in the note for Romans 14:20, while an offence does not have to be a crime, most people think most offences should be crimes and in Romans this word is used for violations against God's Law. Think about the person who argues constantly for 'social drinking' or similar activity that hurt God's reputation for purity.

The word doctrine occurs 56 times in the Bible with only 6 coming from the Old Testament. Proverbs 4:1-2 says, Hear, ye children, the instruction of a father, and attend to know understanding. forI give you good doctrine, forsake ye not my law. Of course, Proverbs are known for giving Godly wisdom. All of the Web pages under the Hermey menu deal with how the Bible tells us to get Godly doctrine. In particular, the Study called Basic Rules provides Basic Rules for Godly doctrine that comes from Isaiah 28 (Whom shall he (God) teach knowledge? and whom shall he (God) make to understand doctrine?). As already mentioned, we have all of these divisions over doctrine within churches that call themselves 'Christian' because they are forming their doctrine based upon rules that only use part of what the Bible says or on rules that oppose what the Bible says. A simple test is to ask the leaders what rules they follow for determining their doctrine and see how many even know that the Bible says that understanding requires interpretation by sentences and not by verses.

This particular Study on Romans has shown that there are NO conflicts in the epistle to the Romans when comparing it to itself and to the rest of the Bible and when using the rules for deterring doctrine which are presented on this site and come from the word of God. In the process I have also shown some (far less than I could have) of the errors which result from people following other methods of determining doctrine. The only other place in Romans where we find the word doctrine is 6:17 which starts with a But and says But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. This But says that they did not personally (ye) yield yourselves servants to obey...sin unto death. The word unto means 'up to and including' and the main prayer request in churches all across America are for medical problems and deaths. These are the results that the Bible says come from people doing the sin unto death.

This Study on the epistle to the Romans is not the place to cover all that the Bible says about doctrine, and while the word is only used twice in this epistle, most people who claim to believe the Bible accept that this epistle is the primary book on doctrine in the New Testament. It gives us doctrine, it shows us how to apply doctrine in our lives, it even is an example of following the rules for getting God's doctrine from the Bible; but it does not provide those rules and many people do not understand the example presented in this epistle. This claim is simple to show. Go back to the start of this Study and read the opening which tells of all the connecting words and similar things which show that this epistle is built one chapter upon another and one sentence upon another. Then look at how many people will jump into Romans 6 or Romans 8 and ignore their place within the context of the entire epistle. There is a lot of erroneous doctrine which is claimed to be based upon Romans but which is based upon taking a part of Romans out of context. Our sentence warns us to get away from people who do that.

Forms of the word learn are found 70 times in 67 verses of the Bible, 34 times in 33 verses of the New Testament but only found in 15:4 and in this sentence, within Romans. Therefore, this is not a doctrinally significant word in Romans and will be covered in more detail elsewhere.

Please see the note for Galatians 5:17 about the word contrary. The functional definition for this word is: 'Opposite; adverse; moving against or in an opposite direction; as contrary winds.'. Please also see the note for Gallatians 2:6-9 about the word contrariwise. Please also see the note for Hebrews 12:3 about the word contradiction. The functional definition for this word is: 'Oppositely; on the other hand'.

Please see the note for Romans C12S1 about the word beseech. The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

Please see the note for Romans C14S27 about the word offence. The functional definition is: 'a violation or breach of a law, custom, rule, etc'.

Please see the note for 1Timothy 6:20 about the word avoid. The functional definition for this word is: 'To shun; to keep at a distance from; that is, literally, to go or be wide from'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'mark. Php 3:17; 2Th 3:14-15 cause. Ac 15:1-5,24; 1Co 1:10-13; 3:3; 11:18; Ga 1:7-9; 2:4; Php 3:2-3; Col 2:8; 2Pe 2:1-2; 1Jo 2:19; 2Jo 1:7-10; Jude 1:19 offences. Mt 18:7; Lu 17:1 and. Mt 18:17; 1Co 5:9-11; 2Th 3:6,14; 1Ti 6:3-5; 2Ti 3:5; Tit 3:10; 2Jo 1:10-11'.

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C16-S21 (Verse 18) First reason why we are told to avoid a certain type of people.

First Step: Realize that they serve the wrong master.

For they that are such serve not our Lord Jesus Christ,
but their own belly;.

Second Step: Realize that they lead people into the same error.

and by good words and fair speeches deceive the hearts of the simple..

This sentence starts out with For, which means it is telling us why we are to Mark (person) and avoid people who cause divisions and offences contrary to the doctrine which ye have learned. Remember Romans 6:13 says, Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? As explained in the note above, these people are trying to get God's people to yield to them and their ideas, which lead to disobedience to God and result in a sin unto death.

Now these people will claim that their beliefs won't cause that because 'they don't go to that extreme'. However, as the saying goes, 'What you do in moderation your grandchildren will take to the extreme'. When we are talking doctrine we must always consider what is the extreme point allowed by our doctrine and not just how far we choose to go. Remember 1John 4:1 which tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. It does not say to judge the man teaching the doctrine because Peter was a 'good Godly Bible believing fundamental preacher' and he taught doctrinal error. Yet God used him to write 2 books of the Bible and no one since the time of the apostles has received equivalent recognition from God for his doctrine. Therefore, any man can teach doctrinal error and we are not to judge the doctrine by the man.

Further, the religious leaders who crucified our Lord all had well thought out doctrine and arguments to support their error and even Jesus could not show them the error by arguing doctrine. Instead He taught in parables and we read about His disciples that they Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. (Acts 4:13). Thus, we are told to take the doctrine that is presented to you to the farthest extremeans try the spirits that are backing that doctrine. If the doctrine causes divisions and offences contrary to the doctrine which ye have learned, then it is from a devil. If it causes people to 'stop their sinning' and to increase their personal relationship with God through their personal relationship that is in Christ, then it is from God.

So, the context of this sentence is to mark and avoid people who may not yet have done a sin unto death, but they want you and your grandchildren to follow the way that leads there. And, the first reason given for us to mark and avoid them is they that are such serve not our Lord Jesus Christ, but their own belly. Matthew 18:7 tells us Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!. Luke 17:1 tells us Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!. The first phrase of our current sentence has a but because those people who truly serve...our Lord Jesus Christ are going to hurt their belly through the offences that Jesus said will come. People who serve... their own belly can not serve Jesus because He promised the opposite. In addition, since they cause divisions and offences contrary to the doctrine which ye have learned, they can not obey that doctrine which comes from our Lord and through His role as Christ. Thus, we see that that they serve the wrong master and will lead others to do the same, which can result in a sin unto death.

Now some people will think, and say, that they won't be deceived. However, that is pride and the Bible has lots of warning about the consequence of pride. In addition, 15:1 told us We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. If we match that with the Second Step of our current sentence (deceive the hearts of the simple) and we see that it does not matter what we can handle. Our primary concern needs to be what are they going to do to the most simple person in the church. Notice that our sentence says that they use good words and fair speeches. All of our examples in the Bible of people who preached doctrinal error based upon religious tradition used good words and fair speeches. That is why, as already mentioned, we don't argue or reason with their doctrine but we judge the spirits that are behind the doctrine.

Forms of the word serve occur 302 times in 274 verses of the Bible, 48 times in 43 verses of the New Testament and, in Romans, in 1:9, 25; 6:6; 7:6, 25; 9:12; 12:11; 14:18; and our current sentence. The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for 2Timothy C1-S2 about this word. Please also see the note for Philippians 2:17 about the word service. Please also see the note for Romans 14:4 for links to every verse, in Romans, which uses the word servant along with the definition and a short note for each verse. Servant is dealt with separately from serve because one is the action verb and the other is the person who does the action. Please also see the notes for 1Corinthians C7S27 and Ephesians C6S4 about the word servant.

The use of the name Lord Jesus Christ, within this sentence, is dealt with in the note for this verse in the Lord Jesus Christ Study.

Please see the note for Philippians 3:18-19 for links to every place in the New Testament where we find the word belly along a definition of: 'the seat of the carnal affections'.

We see words (plural) used 584 times in 523 verses of the Bible, 97 times in 94 verses of the New Testament and, in Romans, in Romans 10:3. Probably one of the most significant verses is Matthew 12:36-37 which tells us But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. forby thy words thou shalt be justified, and by thy words thou shalt be condemned. these people are going to be condemned for their words and we should avoid their judgment and warn others to also avoid their judgment.

We find forms of the word fair occurring 62 times in 59 verses of the Bible and, in the New Testament, in: Matthew 16:2; Acts 7:20; Acts 27:8; Romans 16:18; Galatians 6:12. International Standard Bible Encyclopedia defines this word as: 'The word translated in the King James Version from 9 Hebrew and 4 Greek expressions has nowhere in the Bible the modern sense of "blond," "fair-skinned." the translation of Isa 54:11, "fair colors," refers to the cosmetic use of pukh, stibium, antimony powder, with which black margins were painted around the eyelids, so as to make the eyes appear large and dark. the stones of rebuilt Jerusalem, beautifully laid in their black mortar, are compared with such eyes. We can distinguish the following varieties of meaning: (1) Beautiful, attractive, tobh, yaphah, yapheh; Aramaic shappir; Septuagint kalos; in the New Testament asteios. this latter word is in both places where it is found used of Moses (Ac 7:20; Heb 11:23, the Revised Version (British and American) "goodly"), and means literally, town bred (as opposed to boorish), polite, polished in manners, urbane, then nice, pretty. (2) Pure, free of defilement, the Revised Version (British and American) "clean," Tahor (Zec 3:5). (3) "Fair speech," plausible, persuasive (leqah, Pr 7:21; eulalos, Sirach 6:5; compare eulogia, Ro 16:18). (4) Making a fine display (euprosopein, Ga 6:12, "to make a fair show"). (5) Good (of weather) (zahabh, "golden," "clear," Job 37:2,2, the Revised Version (British and American) "golden splendor"); eudia (Mt 16:2). H. L. E. Luering'.

Forms of the word speech occur 59 times in 58 verses of the Bible, and 20 times in the New Testament, but only in this sentence within Romans. Please see the note for 2Corinthians 3:12-14 for links to every place in the New Testament where We find this word. Webster's 1828 dictionary defines speech as 'n. 1. the faculty of uttering articulate sounds or words, as in human beings; the faculty of expressing thoughts by words or articulate sounds. Speech was given to man by his Creator for the noblest purposes. 2. Language; words as expressing ideas. the acts of God to human ears cannot without process of speech be told. 3. A particular language, as distinct form others. Ps. 19. 4. that which is spoken; words uttered in connection and expressing thoughts. You smile at my speech. 5. Talk; mention; common saying. the duke did of me demand, what was the speech among the londoners concerning the French journey. 6. formal discourse in public; oration; harangue. the member has made his first speech in the legislature. 7. Any declaration of thoughts. I, with leave of speech implor'd, repli'd.
SPEECH, v.i. to make a speech; to harangue. Little used.'

Thompson Chain Topics provides links to speech as 'Admonitions concerning: Pr 17:27; Mt 5:37; Col 4:6; 2Ti 1:13; Tit 2:8; Jas 3:2. Evil, General References to: Ps 5:9; 10:7; 36:3; 55:21; Pr 12:18; 24:2; Mt 12:34; Ro 3:13; Jas 3:6. Plainness of: (examples of): Mt 3:7; 23:33; Ac 7:52; 2Co 3:12; Ga 4:16.'

We find simple is used in Psalms 19:7; 116:6; 119:130; Proverbs 1:4, 22, 32; 7:7; 8:5; 9:4, 13, 16; 14:15, 18; 19:25; 21:11; 22:3; 27:12; Ezekiel 45:20; Our current sentence and the second next sentence. Webster's 1828 dictionary defines simple as ' a. L. simplex; sine, without and plex, plica, doubling, fold; 1. Single; consisting of one thing; uncompounded; unmingled; uncombined with anything else; as a simple substance; a simple idea; a simple sound. 2. Plain; artless; not given to design, stratagem or duplicity; undesigning; sincere; harmless. A simple husbandman in garments gray. 3. Artless; unaffected; unconstrained; inartificial; plain. In simple manners all the secret lies. 4. Unadorned; plain; as a simple style or narration; a simple dress. 5. Not complex or complicated; as a machine of simple construction. 6. Weak in intellect; not wise or sagacious; silly. the simple believeth every word; but the prudent looketh well to his going. Prov. 14. 7. In botany, undivided, as a root, stem or spike; only one on a petiole, as a simple leaf; only one on a peduncle, as a simple flower; having only one set of rays, as an umbel; having only one row of leaflets, as a simple calyx; not plumose or fathered, as a pappus. A simple body, in chemisty, is one that has not been decomposed, or separated into two or more bodies.
SIM'PLE, n. Something not mixed or compounded. in the materia medica, the genral denomination of an herb or plant. as each vegetable is supposed to possess its particular virtue, and therefore to constitute a simple remedy.
SIM'PLE, v. i. to gather simples or plants. As simpling on the flowery hills he stray'd.' Thompson Chain Topics provides links to simple as 'The Simple Deceived by: Pr 1:22; 7:7; 8:5; 14:15; 22:3; Ho 7:11'

Please see the note for 10:6 for links to every verse in Romans which uses heart. Please also see the notes for 2Corinthians C2S4 and Colossians C2S1. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'serve. Mt 6:24; Joh 12:26; Ga 1:10; Php 2:21; Col 3:24; Jas 1:1; Jude 1:1; Re 1:1 but. 1Sa 2:12-17,29; Isa 56:10-12; Eze 13:19; Ho 4:8-11; Mic 3:5; Mal 1:10; Mt 24:48-51; Php 3:19; 1Ti 6:5; 2Pe 2:10-15; Jude 1:12 exp: 1Ki 13:18; Ga 1:7. by. 2Ch 18:5,12-17; Isa 30:10-11; Jer 8:10-11; 23:17; 28:1-9,15-17; Eze 13:16; Mic 3:5; Mt 7:15; 24:11,24; 2Co 2:17; 4:2; 11:13-15; Col 2:4; 2Th 2:10; 1Ti 6:5; 2Ti 2:16-18; 3:2-6; Tit 1:10-12; 2Pe 2:3,18-20; 1Jo 4:1-3; Jude 1:16 the simple. Ro 16:19; Ps 19:7; 119:130; Pr 8:5; 14:15; 22:3; 2Co 11:3 exp: Pr 7:7. General references. exp: Nu 23:12; 1Sa 2:15; Pr 1:10; Eze 12:24.'.

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C16-S22 (Verse 19) Second reason why we are told to avoid a certain type of people.

For your obedience is come abroad unto all men..

This sentence tells us of the obedience of the saved people in Rome. Their testimony is contrasted with the testimony of disobedient people who had different results from God. If they did not mark and avoid the people identified by Paul, there was a danger of them not being as obedient and of their losing their testimony and the blessings from God. People who have a testimony for God have to be extra careful to not lose it.

The word abroad occurs 80 times in 78 verses of the Bible and, in the New Testament, in Matthew 9:26, Matthew 9:31, Matthew 9:36; Matthew 12:30; Matthew 26:31; Mark 1:28, 45; 4:22; 6:14; Luke 1:65; 2:17; 5:15; 8:17; John 11:52; 21:23; Acts 2:6; 8:1, 4; 11:19; Romans 5:5; our current sentence; 2Corinthians 9:9; 1Thessalonians 1:8; James 1:1. Notice that the only other place that abroad is used in Romans says And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. In response to the love of God (being) shed abroad in our hearts, we are to shed (the love of God) abroad to others, which is what this section (several sentences) is talking about. The notes for the specified sentences have more related details. Webster's 1828 dictionary defines abroad as 'adv. abroad'. See Broad In a general sense, at large; widely; not confined to narrow limits. Hence, 1. In the open air. 2. Beyond or out of the walls of a house, as to walk abroad. 3. Beyond the limits of a camp. Deut. xxiii. 10 4. Beyond the bounds of a country; in foreign countries - as to go abroad for an education. We have broils at homeans enemies abroad. 5. Extensively; before the public at large. He began to blaze abroad the matter. Mark I. 45. Esther i. 6. Widely; with expansion; as a tree spreads its branches abroad'. The functional definition for this word is: 'Beyond the limits of a designated area'. That is; we are to go beyond our normal area of living in order to take the Gospel to others.

Please see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'obedience. Ro 1:8; 1Th 1:8-9.

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C16-S23 (Verse 19) The results of their testimony.

Equivalent Section: Paul's reaction.

I am glad therefore on your behalf:.

Equivalent Section: Paul's worry.

but yet I would have you wise unto that which is good,
and simple concerning evil..

This sentence tells us of the results of the obedience of the saved people in Rome. Our First Equivalent Section starts with I am glad therefore, which means that Paul's gladness is a direct result (therefore) of the prior sentences (16:17 through 16:20) which ended (just before this sentence) with For your obedience is come abroad unto all men. In the sentences of this section Paul has been comparing their testimony of obedience (and the results), to the disobedience (and the results), of people who serve not our Lord Jesus Christ, but their own belly. Paul says that he was glad...on your behalf because they had the testimony and results in spite of the efforts by these other men to get them to lose their testimony. As already mentioned, their type of testimony was easy to lose and required a lot of diligence and wisdom to see how innocent appearing temptations were truthfully traps which would destroy such a testimony.

Please see the note for Hebrews 1:9 which has links to every place in the New Testament which uses any form of the word glad. The functional definition is: 'pleased; affected with pleasure or moderate joy; moderately happy'.

Our senternce is a quote of several Old Testament verses that tell us about the gospel of peace which is the 'Good News that you can have peace with God and have the peace of God'. Our next sentence starts with And, which adds it to this sentence. It tells us what the God of peace shall do through the lives of these people who had trusted and obeyed the gospel of peace. What we see with this word of glad is that Godly people are glad when the God of peace works through the lives of saved people who also trust and obey what his Word actually says instead of what religious traditions tell them that it says.

Moving onto our Second Equivalent Section we see a warning that is the polar opposite of the First Equivalent Section because the two are separated by a colon followed by the word but. Our First Equivalent Section told us what these people had already accomplished. Our Second Equivalent Section tells us what they still need to do. Our First Equivalent Section told us about Paul's confidence in God being able to work through their life. Our Second Equivalent Section tells us about Paul's worry about God being able to continue to do so. See, in order for us to have 'peace with God and have the peace of God', we must live a life which keeps us wise unto that which is good, and simple concerning evil. Of course, good and evil are polar opposites. Therefore, we are to do all we can to learn about what God calls good ('that which comes from God') and know only the results, and none of the details, about evil ('that which comes from Satan').

The functional definition of the word wise is: 'People who use wisdom correctly'. Please see the note for 1Corinthians C1S12 for the definition of wisdom.

We find forms of the word wise is used in Romans in:

The note for Romans 1:14 tells about the difference between the wise and the unwise.
The note for Romans 1:22-23 has several reference verses to the explanation of the difference between the wisdom of man and the wisdom of God.
The note for Romans 3:9-11 explains the phrase in no wise and shows us that religious doctrine that tells people to look down on other people is not wise.
The note for Romans 10:6 says, But the righteousness which is of faith speaketh on this wise... It describes the wisdom of faith and contrasts it with the claimed wisdom of the law.
The note for Romans 11:25 warns us to not be wise in your own conceits. That note, and section of Romans, explains that something's are different from what our religion tell us they are.
The note for Romans 11:33 says, O the depth of the riches both of the wisdom and knowledge of God! that note has the definition of wisdom from Webster's 1828 dictionary along with links to several other verses which use the word wisdom, even though those verses are in that note for also using another word that is in Romans 11:33.
Romans 12:16 is very simple and clear when it says Be not wise in your own conceits..
Our current sentence warns us to be wise unto that which is good, and simple concerning evil..
The note for Romans 16:27 is part of Paul's summary PS for the entire epistle to the Romans and says To God only wise, be glory through Jesus Christ for ever. at this verse says, only God is wise on His own and any other person who can claim any true wisdom must admit that they received it from God.

Please also see the note for 1Corinthians C1S12 about this word. Please also see the note for Romans 1:14 about the word unwise. Please also see the note for 1Corinthians C1S12 about the word wisdom. In addition, the phrase no wise means: 'no amount of wisdom can accomplish the task'.

Please see the note for Romans C16S21 about the word simple. The functional definition is: ' one thing; uncompounded; unmingled; uncombined with anything'.

Please see the notes for Romans 1:3 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil along with the Webster's 1828 definition of the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Eph 1:15-17; Col 1:3-9; 1Th 1:2-3; 3:6-10 yet. 1Ki 3:9-12; Ps 101:2; Isa 11:2-3; Mt 10:16; 1Co 14:20; Eph 1:17-18; 5:17; Php 1:9; Col 1:9; 3:16; 2Ti 3:15-17; Jas 3:13-18 simple. or, harmless. Lu 10:3; Php 2:15 exp: Pr 14:15.'.

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C16-S24 (Verse 20) And the God of peace shall bruise Satan under your feet shortly.

This sentence starts with And, which adds it to the prior sentence. Simply put, in order to have the God of peace give us the peace of God and peace with God we must first have the right foundation for Him to build upon (And). That foundation is that we are obedient and wise unto that which is good, and simple concerning evil.

Forms of the word bruise are used in Genesis 3:15; Leviticus 22:24; 2Kings 18:21; Isaiah 1:6; 28:28; 42:3; 53:5, 10; Jeremiah 30:12; Ezekiel 23:3, 8, 21; Daniel 2:40; Nahum 3:19; Matthew 12:20; Luke 4:18; 9:39 and our current sentence. The first usage is a promise from God that everyone takes to be about Christ and says And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Now in our current sentence we learn more about God's plan when we see that God will do this by having Christ work through our physical bodies to bruise Satan under your feet. Notice that this sentence says shall, which means 'it absolutely positively will happen'. However, God did not make this promise to all people nor did God make this promise to all saved people. He made this promise to saved people who were spiritually mature enough to go to a foreign land specifically to start a church (they were non-preacher missionaries) before they had a preacher locally available. In addition, these people were obedient to the point of people far away talking about it. In addition, our sentence specifically says the God of peace while most places in the Bible only use God. That means that Satan will not leave us alone, and give us peace, until we let God take over our life enough to let God do it through our physical bodies.

Webster's 1828 dictionary defines bruise as 'v.t. s as z. to crush by beating or pounding with an instrument not edged or pointed. When applied to animal flesh or to vegetables, a bruise is a contusion that impairs the natural solidity and texture of the part, but often without breaking the skin. When applied to minerals and similar substances, it signifies to break them, and often to reduce them to a coarse powder.
BRUISE, n. A contusion; a hurt upon the flesh of animals, upon plants or other bodies, with a blunt or heavy instrument.'

We see similar promises in Job 40:12; Isaiah 63:3; Zechariah 10:5; Malachi 4:3; Luke 10:19.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

Please see the note for 16:20 in the Lord Jesus Christ Study since this sentence is part of that verse.

Please see the note for Romans 3:23 about the word short. Webster's 1828 defines this word as: 'Not long; not having great length or extension; as a short distance; a short ferry; a short flight; a short piece of timber. The bed is shorter than a man can stretch himself on it. Is. 28. 2. Not extended in time; not of long duration. The triumphing of the wicked is short. Job 20. 3. Not of usual or suffifient length, reach or extent. Weak though I am of limb, and short of sight. Pope. 4. Not of long duration; repeated at small intervals of time; as short breath. 5. Not of adequate extent or quantity; not reaching the point demanded, desired or expected; as a quantity short of our expectations. Not therefore am I short Of knowing what I ought. Milton. 6. Deficient; defective; imperfect. this account is short of the truth. 7. Not adequate; insufficient; scanty; as, provisions are short; a short allowance of water for the voyage. 8. Not sufficiently supplied; scantily furnished. The English were inferior in number, and grew short in their provisions.'. Please also see the note for Mark 13:20 about the word shorten.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the God. Ro 15:33 exp: 2Co 13:11; Php 4:9; Heb 13:20. shall. Ge 3:15; Isa 25:8-12; Ro 8:37; Heb 2:14-15; 1Jo 3:8; Re 12:10; 20:1-3 bruise. or, tread. Job 40:12; Isa 63:3; Zec 10:5; Mal 4:3; Lu 10:19 General references. exp: Isa 26:6; Mr 3:27; Lu 10:17; Ro 16:24; 1Co 16:23; Php 4:23; 1Th 5:28; 2Th 3:18; Heb 13:25; Re 22:21.'.

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C16-S25 (Verse 20) The grace of our Lord Jesus Christ be with you.

This sentence is dealt with in the note for 16:20 under Lord Jesus Christ. As explained in that note, grace comes from each and every role of the Son of God for people who are obedient as 16:19 said that these people. However, people who are disobedient, as the people of 16:18 were, can not expect to receive this grace. We also see the exact same message from the other preachers and leaders after the 'signature section' below. Please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The grace. Ro 16:24; 1Co 16:2-4; 2Co 13:14; Ga 6:18; Php 4:23; 1Th 5:28; 2Th 3:18; 2Ti 4:22; Phm 1:25; Re 22:21 exp: 1Ti 1:14. General references. exp: Isa 26:6; Mr 3:27; Lu 10:17; Ro 16:24; 1Co 16:23; Php 4:23; 1Th 5:28; 2Th 3:18; Heb 13:25; Re 22:21.'.

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C16-S26 (Verse 20) Amen.

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C16-S27 (Verse 21) Start of the 'signature section'.

Timotheus my workfellow,
and Lucius,
and Jason,
and Sosipater,
my kinsmen,
salute you..

All of 16:17 through 16:20 is a single unit that concluded this chapter. Now, in 16:21 through 16:24 we have greetings from other people who are with Paul and then a final summary of the entire epistle. Please note that both of these sections end with The grace of our Lord Jesus Christ be with you all. Amen.. Since an epistle is a letter, the greetings from other people is like the signature section of a letter and they are adding their voice and signature to all that Paul said in this epistle. The final summary, which follows the signature section, is a PS (Post-Script).

This sentence names four saved people who were with Paul and also sent their salute. I assume that they also prayed regularly for these saved people at Rome.

Timotheus (Timothy) was Paul's main disciple. He is one of only three (Timothy, Titus and Onesimus) that Paul called Son. We first read about him in Acts 16:1. and he is seen traveling with Paul, in Acts, through Acts 20:4. In 1Corinthians 4:17 tells us that Paul sent him there for a while to be their pastor and help them mature spiritually and put an end to the sin within the church. The epistle to the Philippians (Philippians 2;19) and to the Hebrews (Hebrews 13:23) both say that he was sent there. Although I haven't chased it for this note, we are also told that he was sent elsewhere to handle other problems. We know that 1Timothy and 2Timothy were written to him. We also know that his name is added as a co-author of the epistles to the thessaloni and (1Thessalonians 1:1 and 2Thessalonians 1:1), the Colossians (Colossians 1:1), and to Philemon (Philemon 1:1). Finally, he is the first named in the 'signature section' of this epistle.

Paul calls Timothy a workfellow and excludes the others named here from that title. We also see Paul use this title in Colossians 4:11.

Smith's Bible Dictionary provides the best explanation of Lucius that I found. It says: 'A kinsman or fellow tribesman of St. Paul, Romans 16:21 by whom he is said by tradition to have been ordained bishop of the church of Cenchreae. He is thought by some to be the same with Lucius of Cyrene. 2. Lucius of Cyrene is first mentioned in the New Testament in company with Barnabas, Simeon called Niger, Manaen and Saul, who are described as prophets and teachers of the church at Antioch. Acts 13:1 Whether Lucius was one of the seventy disciples is quite a matter of conjecture; but it is highly probable that he formed one of the congregation to whom St. Peter preached on the day of Pentecost, Acts 2:10 and there can hardly be a doubt that he was one of "the men of Cyrene" who, being "scattered abroad upon the persecution that arose about Stephen," went to Antioch preaching the Lord Jesus. Acts 11:19-20.' From these Bible references we can reasonable accept that Lucius was considered to be a preacher of significance at the tile that this epistle was written.

Fausset's Bible Dictionary probably has the best explanation of Jason that I found among commentators. It says: 'Graecized from Joshua. the thessaloni and who received Paul and Silas (Ac 17:5-7,9), whom the mob therefore, after assaulting his house, dragged before the magistrates. Jason had to give security before he was let go. In Ro 16:21 Paul sends Jason's salutations from Corinth, calling him his "kinsman" or fellow tribesman, or fellow countryman, as the word is used Ro 9:3.'

Sosipater is a name that is supposed to mean 'the father who saves'. He is also believed to be 'a Christian of the city of Berea who accompanied Paul into Asia (Ac 20:4-6)'. Being in this list of names, he is probably another preacher that was well-known at that time, but that is my speculation.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the note for Romans 16:7 about the word kinsmen. The Morrish Bible Dictionary defines this word as: 'Beside the common signification of this term for a male relative, it is used typically in reference to the Lord Jesus in His relationship with Israel. As their kinsman He has the right of redemption, and will undertake their cause in a future day, as Boaz did the cause of Naomi and Ruth. Ruth 2 � Ruth 4'. The functional definition for this word is: 'people of the same cultural group such as the Jews'.

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Timotheus. Ac 16:1-3; 17:14; 18:5; 19:22; 20:4; 2Co 1:1,19; Col 1:1; Php 1:1; 2:19-23; 1Th 1:1; 3:2,6; 2Th 1:1; 1Ti 1:2; 6:11,20; 2Ti 1:2; Heb 13:23 Lucius. Ac 13:1 Jason. Ac 17:5 Sosipater. Ac 20:4 Sopater. my kinsmen. Ro 16:7,11 General references. exp: 2Co 13:13.'.

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C16-S28 (Verse 22) Salutation of the scribe.

I Tertius,
who wrote this epistle,
salute you in the Lord..

The scribe sent a personal salutation because he was probably a saved person and not just someone found who worked in the marketplace. His salutation is in the Lord because he does not know any of them personally but is united by a common service to the Lord. I assume that he also prayed for these saved people at Rome.

Please see the note for 16:16 for the use of salute within this chapter. The functional definition is: 'we are to great and leave other Christians with an expression of affection'. Please also see the note for 1Corinthians 5:9-10 for links to every place in the Bible where the word epistle is used. An epistle was a 'holy letter written to instruct God's people in doctrinal matters'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Ga 6:11 exp: Jer 36:32. salute. Ro 16:8; Col 3:17 General references. exp: 2Co 13:13.'.

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C16-S29 (Verse 23) Each phrase below has equal importance.

Gaius mine host,
and of the whole church,
saluteth you..

This sentence names one of three saved people who were with Paul and also sent their salute. I assume that he also prayed for these saved people at Rome.

The name Gaius is supposed to mean 'lord; an earthly man'. Fausset's Bible Dictionary tells us that he was: 'Paul's host at Corinth when Paul wrote (Ro 16:23), "mine host and of the whole church." Baptized by that apostle (1Co 1:14). the third epistle of John is addressed to "the well beloved" Gaius or Caius; probably the same, for he evidently had the means to do kindness "to the brethren and to strangers." He was converted through John (3Jo 1:4-5). A Gaius of Macedonia is mentioned in Ac 19:29, and a Gaius of Derbe (Ac 20:4); probably distinct men.'

The phrase and of the whole church means that Gaius was host...of the whole church. That is, the church regularly met in his personal home, as was common in that day.

Please see the note for 2Corinthians 8:18-21 for links to every place in the Bible where we find Gaius mentioned.

We find forms of the word host occurring 491 times in 463 verses of the Bible and, in the New Testament, in: Luke 2:13; Luke 10:35; Acts 7:42; Romans 16:23. Easton's Bible Dictionary defines this word as: 'an entertainer (Ro 16:23); a tavern-keeper, the keeper of a caravansary (Lu 10:35). In warfare, a troop or military force. this consisted at first only of infantry. Solomon afterwards added cavalry (1Ki 4:26; 10:26). Every male Israelite from twenty to fifty years of age was bound by the law to bear arms when necessary (Nu 1:3; 26:2; 2Ch 25:5). Saul was the first to form a standing army (1Sa 13:2; 24:2). this example was followed by David (1Ch 27:1), and Solomon (1Ki 4:26), and by the kings of Israel and Judah (2Ch 17:14; 26:11; 2Ki 11:4, etc.)'.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; Complete; entire; not defective or imperfect'.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Gaius. 1Co 1:14; 3Jo 1:1-6 exp: Ac 19:29; 20:4. Erastus. Ac 19:22; 2Ti 4:20 General references. exp: 2Co 13:13.'.

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C16-S30 (Verse 23) Two other people send greetings.

Erastus the chamberlain of the city saluteth you,
and Quartus a brother..

This sentence names two more saved people who were with Paul and also sent their salute. I assume that they also prayed regularly for these saved people at Rome. We can also see by the great number of people adding their names to this letter that it was not done in secret. All of these people, and we can assumer others also, knew that Paul was writing, knew what Paul was writing and supported all of the doctrine in this epistle because they added their names while knowing that they would face our Lord in judgment for what was written here and their obedience to what they were agreeing that others should obey. In addition, since Erastus the chamberlain of the city was a government official, he would be very aware of the legal implications of signing his name to a formal document that was also witnesses by others.

The name of Erastus is supposed to mean 'lovely, amiable'. Easton's Bible Dictionary tells us about Erastus and says: 'beloved. (1.) the "chamberlain" of the city of Corinth (Ro 16:23), and one of Paul's disciples. As treasurer of such a city he was a public officer of great dignity, and his conversion to the gospel was accordingly a proof of the wonderful success of the apostle's labours. (2.) A companion of Paul at Ephesus, who was sent by him along with Timothy into Macedonia (Ac 19:22). Corinth was his usual place of abode (2Ti 4:20); but probably he may have been the same as the preceding.'

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'.

The only thing known about Quartus is that he is named here, his name is of Roman origin, it means 'fourth', and Paul calls him a brother. Obviously, he was saved and someone important enough to Paul and to God to be named here. Ask about him when you get to heaven. Please see the notes for Romans 14:15 for links to every verse, in Romans, which uses any form of the word brother.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the chamberlain. Or, as the Vulgate renders, arcarius civitatis, "the treasurer (or steward, oikonomos G3623,) of the city;" he to whom the receipt and expenditure of the public money were entrusted. General references. exp: 2Co 13:13.'.

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C16-S31 (Verse 24) The grace of our Lord Jesus Christ be with you all.

This sentence is dealt with in the note for 16:24 within the Lord Jesus Christ Study. As mentioned there, this is a repeat of the blessings from Paul before this 'Salutation Section'. By repeating this blessings these people are agreeing with all of the doctrine in this epistle and with the statements about what comes from each of these roles of the Son of God. The Bible uses grace 170 times in 159 verses. Please see the notes for 4:4 which has links to where Romans uses grace. Please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 16:20; 1Th 5:28 exp: 1Co 16:23; Php 4:23; 2Th 3:18; Heb 13:25; Re 22:21.'.

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C16-S32 (Verse 24) Amen.

This sentence is dealt with in the note for 16:24 under within the Lord Jesus Christ Study. Basically, this Amen seconds what was just said and provides the basis required for something to be doctrine. The doctrine is that we each need the grace that comes from each and every role of the Son of God.

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C16-S33 (Verse 25-27) Paul's summary of the entire epistle.

Equivalent Section: How God wants to work in the lives of all saved people.

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,
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:.

Equivalent Section: What God gets as a result.

To God only wise,
be glory through Jesus Christ for ever..

This sentence and the next (Amen.) form a final summary of the entire epistle. 16:17 through 16:20 was a single unit that concluded this chapter. Then 16:21 through 16:24 had greetings from other people who are with Paul and is like the signature section of a letter and they are adding their voice and signature to all that Paul said in this epistle. Our current sentence is the final summary and is a PS (Post-Script).

Our sentence acknowledges that God is wise. And, our sentence says that God gets glory through Jesus Christ. That is: as we enter our personal relationship with Jesus Christ and do our part to maintain the relationship, He gives us God's wisdom. As we apply God's wisdom to our personal life, God gets glory from our acknowledging the blessings which we get from obeying God's wisdom and from avoiding the curse of God because we replace a sinful lifestyle with a Godly lifestyle . And, this is through Jesus Christ because we receive God's wisdom by following the example of Jesus for how to live in the flesh and by obeying Christ for how to mature spiritually and for how the serve God.

Our sentence is a promise that we can be stablished. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, our sentence says that this promise is according to the gospel which was preached by Paul, and according to the preaching of Jesus Christ, and according to the revelation of the mystery, and according to he scriptures of the prophets, and according to the commandment of the everlasting God. We need to be in harmony with all of these things in order to be stablished in true Biblical faith.

This sentence starts with Now ('after all that has been said in this epistle') and tells us several things that are equivalent to (because of the colon) the phrase of: To God only wise be glory through Jesus Christ for ever.. Paul shows us how to start and end everything by starting and ending this epistle honoring God for everything. Please see the note for 16:25 in the Lord Jesus Christ Study which is sizable and explains how each phrase of the First Equivalent Section accomplishes the Second Equivalent Section of this sentence by us being obedient to the details of this gospel and by letting Jesus Christ work through our lives.

Please also see the note for this verse in the Word Study on Gospel which explains how this entire epistle gives us the details of this gospel and how it is the 'good news' that each and every role of the Son of God is involved in changing our life so that we are stablished and so that God gets glory through Jesus Christ for ever.

Below are links to notes for other sentences which deal with the various significant words within this sentence. Following those links are notes for significant words which were not covered elsewhere. Both sections are in the order that the words occur within this sentence. After that is an explanation of how all of these words, with the definitions used by the Bible (not definitions of the world) combine in phrases to tell us the message of this sentences which summarizes this epistle.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used. Please also look at the Word definitions, below within this note, for more details on the meanings of words used by God. A lot of doctrinal error is based upon propel accepting the wrong definition for a word used by God. When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

The First Equivalent Section of our epistle summary sentence has several phrases which tells us 'How God wants to work in the lives of all saved people'. Several of these phrases start with connecting words (and, but). Therefore, we need to look at these phrases in order and build one upon the prior.

In our first phrase (of the First Equivalent Section), we see that it is all about him (God) that is of power to stablish you. Thus, the power is not our power but belongs to God. Ephesians 4:14 tells us That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men. That verse is in the middle of a much larger sentence that tells us how spiritually mature people, who have obeyed the gospel, are stablished while spiritually immature people are not. It also explains how the spiritually immature are relying upon the flesh and religion while the spiritually mature rely upon the power of God. Thus, our first phrase is telling us that we need to use the correct power, which means have a proper relationship with the God who provides that power. In order to have that relationship, we must obey the gospel that is also mentioned in this phrase. As explained in the note for this verse in the Word Study on Gospel, our obedience to this gospel is displayed by being visibly stablished in our doctrine and relationship with God. If we are tossed to and fro, and carried about with every wind of doctrine, by the sleight of men then we show evidenced that we have not turned to God and received His power. Thus, our first phrase tells us that if we are stablished or not displays whether or not if we have really received the power of God by obeying this gospel.

In our second phrase (of the First Equivalent Section), we see that the preaching of Jesus Christ is added (and) to the gospel in using the power of God to stablish the believer. If we look at the definition of stablish in the note above and add that definition to the explanation found in the note for this verse in the Word Study on Gospel, and the note for this verse in the Lord Jesus Christ Study, there can be not doubt that Jesus Christ increases our establishment. Therefore, since the preaching of Jesus Christ tells people how to interact with Jesus Christ in order to get Him to work in our lives, then the preaching of Jesus Christ, with the assumed obedience of the listener, will increases our establishment because it increases how much the power of God can work in our lives. Further, as stated in the notes mentioned, all of this has an increasing effectiveness in relationship to our increasing spiritual maturity that comes from our personal relationship through Jesus Christ. Thus, we see that the addition (and) of the second phrase to the first phrase tells us how to increase to ability of God's power to affect out lives. Please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

In the third phrase (of the First Equivalent Section), we see a limit (according) to how all of this power can be applied to our lives. All of this power can only be applied within the limit specified and people who are outside of the limit do not get the power. (That's what according to means.)

Please see the note for Romans 13:1 which has links to sentences within Romans which deal with power. It also has the definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power within the Bible. The functional definition is: ' the primary sense of the verb is to strain, to exert force. 1. In a philosophical sense, the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'. It should be obvious to the reader, if they truly read this sentence, that the power spoken of here is from God. There is no other power which is as great as what comes from God. The power of this sentence is required in order for us to receive what the rest of this sentences tells us that God provides. Further on, within this note, are details explaining how this sentence says that God uses this power.

The limit is the mystery which has been revealed. Since several Biblical mysteries have been revealed, we need to use the fourth and fifth phrases to identify the particular mystery in question. Those phrases (which was kept secret since the world began, But now is made manifest) makes this mystery to be the New Testament which God put into effect by giving His Holy Spirit to all saved people since Pentecost (Acts 2). Pentecost caused astonishment, and completely changed the understanding of believers, because this mystery of God was kept secret since the world began. However, there can be no question that this mystery has been revealed in every way possible. If we consider the definition of manifest (above), then there can be no question about the literal meaning of these phrases being the New Testament which is a personal relationship with God through Jesus Christ which only starts with our personally receiving God's Holy Spirit as the earnest (2Corinthians 1:22) of all that we receive through Jesus Christ.

Now that we have identified this limit to God's power working in our personal life, we can return to the message of our third phrase. There we learn that God's power is available to those people who are in the New Testament and not available to people who are not in the New Testament. In addition, as this epistle explains in great detail, people who claim to be saved, by any method other than what is specified in this epistle, are excluded from the New Testament and the results of it. In addition, since the New Testament is an ongoing relationship with God through Jesus Christ, people who claim 'sanctification' outside of this New Testament are also excluded from the blessings that are only available within the New Testament. Those people include people who believe they can yield (themselves) servants to obey anyone other than Christ (Romans 6:16). The world, the flesh, the devil and religion all offer 'sanctification' that opposes what Christ tells us to do. Thus, according to our epistle and this phrase in our summary sentence, the power of God is limited to those people who are not only saved but also sanctified by obedience to Christ.

Having dealt with the first five phrases, we continue with the sixth phrase, which tells us and by the scriptures of the prophets. This is what is in Genesis 1:1 through Malachi 4:6 exclusive of what is in the religious part of the Mosaic Law and what is specifically limited to someone else by the context within that part of the Bible. The fact that the New Testament only replaces the religious part of the Mosaic Law has been explained more than once in this Study and other places on this site. Not only do we have this sentence tells us that we still must keep the majority of what people call the Old Testament, but we have all of the direct and indirect references to the Old Testament which have been identified within this Study with links to those verses.

Having identified what our phrase means by the scriptures of the prophets, we return to our phrase and see that this method (by) is added (and) to the New Testament (phrases 3-5) which controls the proper preaching of Jesus Christ and to Paul's gospel in order to have the power of God working in our life. Thus, we have three main things (think of a '3-legged stool') upon which we are to base our life in order to have the power of God working in our life. Obviously, the defiled would like to take away any one of our 'legs' so that God's power can not stablish us. All that we have to do is look at all of the various religions which claim to be 'Christian' and look at the true lack of God's power in the personal lives of people to see how effective it is for Satan to take away even one of these 'legs' in the lives of God's people.

Having finished my 'soap box comments', we can move onto the last two phrases in this First Equivalent Section. These last two phrases provide a limit (according to) on the use of the Old Testament during New Testament times and these phrases match what I already said. The phrase of the commandment of the everlasting God matches the first of those limits (exclusive of the religious part of the Mosaic Law). Acts 15 and Hebrews explain how the New Testament replaces only the religious part of the Mosaic Law and how it was determined that this was by the commandment of the everlasting God. Of course, a promise to a particular people, like the Jews, also has the limit from God within the context. As for the phrase made known to all nations, the beginning of Romans 15 explained how Old Testament scriptures made it clear that the Bible was to be to all people and that the inclusion of Gentile nations was prophesied.

All of this brings us to our final phrase of for the obedience of faith. The for tells us 'why' God did all that He did and God promised all that He promised in this epistle. It all comes down to our doing the obedience of faith.

Thus, when we take all of this and put it together we see that God has the power; God created three different ways to work His power in the lives of believers; and that power is given for the obedience of faith. This is what our First Equivalent Section is telling us.

The Second Equivalent Section of our epistle summary sentence simply tells us 'What God gets as a result'. God's wisdom is displayed through the changed life of the believer that is caused by the obedience of faith. When Satan got Adam and Eve to sin he changed our very nature in a way that caused all to be born sinners. As preachers have pointed out, we don't just do sin but it is so much the nature of us that these physical bodies have to be scrapped and we have to be given different bodies that have never been infected by the sin nature. What's more, Satan also assured that we were born with a dead spirit which would result in our developing a corrupted heart and soul (mind will and emotions).

Yet with all of his power and plan, Satan didn't understand the wisdom of God in knowing that God could get people to act in the obedience of faith and that our simple act of obedience of faith would give God permission to act in and through our lives. Thus, Satan didn't understand how God could work His power in the life of believers. But God's wisdom goes even beyond that. Not only does the obedience of faith separate true believers from those people who would follow the way of Satan, but it also stratifies believers for the hieratical structure that God uses. In several places the Bible teaches proportional rewards with people do live lives with more obedience of faith receiving more rewards and a greater position of authority than people who are saved but live lives with less obedience of faith.

All of this comes through Jesus Christ Who is our example of how to live in this flesh by the obedience of faith. Jesus is our example of how to live in the flesh using the power of the Holy Spirit and Christ gives is spiritual maturity and teaches us how to deal with God spiritually. What's more, the more we mature spiritually after our initial profession, the more our nature will be like God and the closer we will be to God throughout eternity and the greater eternal joy we will have as a result. Think of how much joy a newly saved biker addict would have in 24-7 church and compare that to how you imagine Paul would feel in the same circumstances. The change after our salvation is for our good and God's glory. Please see the Study called Relational Prepositions for more verses which use through with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

The glory that God gets by doing things this way will be for ever. Thus, God's wisdom is displayed for ever.

Forms of the word stablish occur 140 times in 137 verses of the Bible and, in the New Testament in: Matthew 18:16; Acts 16:5; Romans 1:11; 3:31; 10:3; our current sentence; 2Corinthians 1:21; 13:1; Colossians 2:7; 1Thessalonians 3:2, 13; 2Thessalonians 2:17; 3:3; Hebrews 8:6; 10:9; 13:9; James 5:8; 1Peter 5:10; 2Peter 1:12. Please note that 4 of these references are in Romans. Webster's 1828 dictionary defines stablish as 'v.t. L. See Stab. to fix; to settle in a state for permanence; to make firm. In lieu of this, establish is now always used.' In addition, Webster's 1828 dictionary defines establish as 'v.t. L. stabilio; Heb. to set, fix, establish. 1. to set and fix firmly or unalterably; to settle permanently. I will establish my covenant with him for an everlasting covenant. Gen.17. 2. to found permanently; to erect and fix or settle; as, to establish a colony or an empire. 3. to enact or decree by authority and for permanence; to ordain; to appoint; as, to establish laws, regulations, institutions, rules, ordinances, etc. 4. to settle or fix; to confirm; as, to establish a person, society or corporation, in possessions or privileges. 5. to make firm; to confirm; to ratify what has been previously set or made. Do we then make void the law through faith? God forbid; yea, we establish the law. Rom.3. 6. to settle or fix what is wavering, doubtful or weak; to confirm. So were the churches established in the faith. Acts.16. To the end he may establish your hearts unblamable in holiness. l thess.3. 7. to confirm; to fulfill; to make good. Establish thy word to thy servant. Ps.119. 8. to set up in the place of another and confirm. Who go about to establish their own righteousness. Rom.10.'

Things that the Bible says are established fall in two categories: what God establishes and what man establishes. What the Bible says that God establishes include: the Lordship of God, the throne and judgment of God, equity, truth, righteousness, justice, God's Word, God's covenants, God's salvation, the law of God, the promises of God, God's commandments, prophecy from God, things done by God, the earth, the heavens, an inheritance within Israel, vows made before God, a God changed life, God's call upon a life, Jerusalem, the house of David, the fact that praise is due to God, Israel as God's people, the way to God (through belief), worship of God, defense by God, righteous and just people, God led going of a man, God's testimony in His people, the kingdom of Christ, God's mercy and faithfulness to men, work that God does through the lives of His people and in the lives of His people, the border of the widow, our thoughts which are based upon works committed unto the Lord, a land rules by a righteous king, a house built upon Biblical understanding, churches based in the faith people who are Biblically in Christ, people who are Biblically in the faith, hearts (that are) unblameable in holiness before God, every good (from God) word and work, lives based upon God's grace, hearts based upon the coming of the Lord.

Our sentence literally tells us that God establishes the saved. This speaks about our eternal security as well as speaking about our ongoing personal relationship with Him which establishes the saved in everything from God. However, our sentence also has some qualifiers and requirements in order for us to be established. The reason that so many people who claim to be saved are not established is because they refuse to fulfill these requirements.

according to my gospel: not according to religious beliefs preached by some man or some organization which claims to be a church. For example, English speaking people who reject the KJV 1611 have rejected my gospel. This also includes people who trust in 'say a prayer to Jesus' or 'ask Jesus to be your savior' or any other such doctrine which changes the literal meaning of For whosoever shall call upon the name of the Lord shall be saved (Romans 10:13).
and the preaching of Jesus Christ: this requires the preaching, and obedience to the preaching which tells us that 'Jesus shows us how to live in the flesh using the power of the Holy Ghost and Christ shows us how to spiritually mature in an ongoing personal relationship with God'. Anyone who is not obeying in any part of these things is not meeting the requirement found in the phrase and the preaching of Jesus Christ.
according to the revelation of the mystery: this is speaking about accepting what the Bible literally says as the basis of our doctrine and faith. Too many people who claim to be saved know little about what the Bible actually says, they know nothing about how to understand what the Bible says and they refuse to put forth the effort to correct those deficiencies.
which was kept secret since the world began, But now is made manifest: Too many people have no idea what the New Testament (But now is made manifest) really says nor do they know what part of Genesis through Malachi was replaced by the New Testament (which was kept secret since the world began). If they truly did know and understand this phrase, they would be far more thankful to God and more active in sharing the kingdom of God.
and by the scriptures of the prophets: this speaks of the Old Testament basis to the New Testament. Throughout this book to the Romans we have seen the Old Testament quoted repeatedly. Too many people believe the lie that everything from Genesis through Malachi has been replaced and therefore, that all of Genesis through Malachi is to be ignored during the church age. Only the 'religious part of the Mosaic Law' was replaced.
according to the commandment of the everlasting God: these are everlasting commandment which come from an everlasting God Who does not change (Malachi 3:6; Hebrews 13:8). These are the everlasting commandments, such as the requirements for faith, which never change and, therefore, establish us.
made known to all nations for the obedience of faith: this is a requirement for us to follow the obedience of faith and to be personally involved in soul-willing and teaching others to obey (made known to all nations). Failure to meet this requirement is probably the main reason why people who claim to be saved are not established.
To God only wise, be glory through Jesus Christ for ever: Our final requirement is for personal worship (To God only wise, be glory) done the Biblical way (through Jesus Christ for ever). Saved people who fail to meet this requirement may be established in their salvation and eternal security but they are not enjoying their personal salvation.

What the Bible says that man establishes include: the word of two or three witnesses, the commandment of certain kings, descendants with the character of the fathers, our ways, purposes determined with the multitude of counselors.

What the Bible says shall not be established include: the works of evil and unrighteous men, wickedness, the house of the proud, a land rules by a wicked king, a false prophecy, work done by iniquity, self-righteousness, people who refuse to believe God's Word.

Forms of the word preach occur 153 times in 145 verses of the Bible, 141 times in 134 verses of the New Testament and, in Romans, in Romans 1:15; 2:21; 10:8, 14, 15; 15:19; 20 and our current sentence. Webster's 1828 dictionary defines preach as 'v.i. L. proeco, a crier; precor. 1. to pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word. this is the modern sense of preach. 2. to discourse on the gospel way of salvation and exhort to repentance; to discourse on evangelical truths and exhort to a belief of them and acceptance of the terms of salvation. this was the extemporaneous manner of preaching pursued by Christ and his apostles. Matt.4. 10. Acts 10. 14.
PREACH, v.t. to proclaim; to publish in religious discourses. What ye hear in the ear, that preach ye on the house-tops. Matt.10. The Lord hath anointed me to preach good tidings to the meek. Is.61. 1. to inculcate in public discourses. I have preached righteousness in the great congregations. Ps.40. He oft to them preach'd Conversion and repentance. Topreach Christ or Christ crucified, to announce Christ as the only Savior, and his atonement as the only ground of acceptance with God. 1 Cor.1. Topreach up, to discourse in favor of. Can they preach up equality of birth?
PREACH, n. A religious discourse. Not used.'

Nave's Topical Bible provides links to preach as '(The act of exhorting, prophesying, reproving, teaching) Solomon called "the preacher" (Koheleth): Ec 1:1,12. Noah called "preacher,": 2Pe 2:5. Sitting while: Mt 5:1; Lu 4:20; 5:3. Moses was slow of speech: Ex 4:10-12. Repentance, the subject of John the Baptist's: Mt 3:2; Mr 1:4,15; Lu 3:3. Repentance, the subject of Christ's: Mt 4:17; Mr 1:15. Repentance, the subject of the apostles: Mr 6:12. "The Gospel of the Kingdom of God," the subject of Christ's: Mr 1:14-15; 2:2; Lu 8:1. Christ crucified and risen, the burden of Paul's: Ac 17:3. Effective: By Azariah: 2Ch 15:1-15. By Jonah: Jon 3. By Peter and other apostles: Ac 2:14-41. By Philip: Ac 8:5-12,27-38. By Paul: Ac 9:20; 13:16-43. Impenitence under: Of Asa: 2Ch 16:7-10. Of Ahab: 2Ch 18:7-26. Of the Jews: Ac 13:46.
UNCLASSIFIED SCRIPTURES RELATING TO: Ps 8:2; Mt 11:25-26; Lu 10:21; 1Co 1:17-18,21,23,27-29; 2:1-8,12-13; 14:1-20,24-25; 2Co 2:14-16; 3:12-13; Col 1:23-29; 1Th 1:5; 2:3-12; 1Ti 6:20-21; 2Ti 2:15-16; Tit 1:3; 3:8-9'

Thompson Chain Topics provides links to preach as 'Go preach: Mt 10:7,27; Mr 16:15; Lu 9:2,60; Ac 5:20; 2Ti 4:2. Christ the theme of: Ac 4:2; 8:5,35; 9:20; 10:36; 17:3; 1Co 1:23; 2Co 4:5. See Universal; Gospel: Enjoined: Mt 10:7,27; Mr 16:15; Lu 9:2,60; Ac 5:20; 2Ti 4:2. Examples of: Mt 3:1; 9:35; Mr 16:20; Lu 9:6; Ac 28:31; Eph 2:17; 1Pe 3:19; 4:6; Re 14:6.'

In addition, to what was just provided, please also see the notes for 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans C10S17 about the word preacher.

Forms of the word reveal occur 66 times in 65 verses of the Bible, 43 times in the New Testament and, in Romans, in 1:17 18; 2:5; 8:18 and our current sentence. Webster's 1828 dictionary defines reveal as 'v.t. L. revelo; re and velo, to veil. 1. to disclose; to discover; to show; to make known something before unknown or concealed; as, to reveal secrets. 2. to disclose, discover or make known from heaven. God has been pleased to reveal his will to man. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Romans 1'. Webster's 1828 dictionary defines revelation as 'n. L. revelatus, revelo. See Reveal. 1. the act of disclosing or discovering to others what was before unknown to them; appropriately, the disclosure or communication of truth to men by God himself, or by his authorized agents, the prophets and apostles. How that by revelation he made known to me the mystery, as I wrote before in few words. Eph. 3. 2Cor. 12. 2. that which is revealed; appropriately, the sacred truths which God has communicated to man for his instruction and direction. the revelations of God are contained in the Old and New Testament. 3. the Apocalypse; the last book of the sacred canon, containing the prophecies of St. John.'

Please see the note for 2Corinthians 12:1 which has links to everywhere that the Bible uses any form of the word revelation along with links from other commentators. The functional definition of it is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. Biblical prophecy is one of the most often used doctrines of the Bible that is perverted in order to try and justify doctrinal error.

The first occurrence of this word actually gives is a basic definition when it says The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. God does not tell us everything but He expects us to obey what He reveals and teach others to do the same.

Nave's Topical Bible provides links to revelation as 'God reveals himself to Moses: Ex 3:1-6,14; 6:1-3. The law is revealed: Ex 20; 21; 22; 23; 24; 25; 26; 27; 28; 29; 30; 31; 32; 33; 34; 35; Le 1; 2; 3; 4; 5; 6; 7. The pattern of the temple is revealed: 1Ch 28:11-19. The sonship of Jesus is revealed: Mt 3:17; 16:17; 17:5. General scriptures concerning: Ex 19:6; 25:21-22; Nu 11:16-29; Lu 12:11-12; 2Ti 3:16; Re 1:10-11.'

Thompson Chain Topics provides links to revelation as 'Christ's: De 18:18; Joh 8:26; 12:49; 14:10,24; 17:8; Ac 3:22. in the future: Joh 13:7; 16:13; 1Co 13:12 Gained by: Persevering Endeavour: Ho 6:3. Intimate Fellowship with Christ: Mt 13:11. Abiding in Christ's Words: Joh 8:31-32. Will Come in Due Time: Joh 13:7. Through the Guidance of the Holy Spirit: Joh 16:13. Promised to the Disciples: Joh 16:25. Methods of Visions, examples of Notable: Ge 15:1; 46:2; Eze 37:1; Ac 9:10; 10:3,11; 16:9; 18:9; 22:18; 23:11; 2Co 12:1; Re 1:12. Prophetic Visions: Isa 1:1; 21:2; Eze 11:24; 12:27; 37:2; 47:1; Da 8:1; Am 1:1; Ob 1:1; Na 1:1. By Urim and thummim: Ex 28:30; Le 8:8; Nu 27:21; De 33:8; 1Sa 23:9; 28:6; 30:7; Ezr 2:63; Ne 7:65. Nature's Revelation: Ps 19:1; 97:6; Ac 14:17; Ro 1:20. Nature's: Ps 19:1; 97:6; Ac 14:17; Ro 1:20. '.

Please see the note for Romans C11S29 about the word mystery. The functional definition is: 'This word describes a hidden or secret thing, known only to the initiated. In scripture it stands in contrast to the manifest or public dealings of God'.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Forms of the word secret occur 98 times in 93 verses of the Bible and, in the New Testament, in: Matthew 6:4, Matthew 6:6, Matthew 6:18; Matthew 13:35; Matthew 24:26; Mark 4:22; Luke 8:17; 11:33; John 7:4, 10; 11:28; 18:20; 19:38; Romans 2:16; our current sentence; 1Corinthians 14:25; Ephesians 5:12. Please notice that there are only 2 places in Romans that use this word. Webster's 1828 dictionary defines secret as ' a. L. secretus. this is given as the participle of secerno, but is radically a different word. the radical sense of seg is to separate, as in L. seco, to cut off; and not improbably this word is contracted into the Latin se, a prefix in segrego, separo, etc. 1. Properly, separate; hence, hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned. I have a secret errand to thee, of king. Judges 3. 2. Unseen; private; secluded; being in retirement. There secret in her sapphire cell, He with the Nais wont to dwell. Fenton. 3. Removed from sight; private; unknown. Abide in a secret place, and hide thyself. I Sam. 19. 4. Keeping secrets; faithful to secrets entrusted; as secret Romans. Unusual. 5. Private; affording privacy. 6. Occult; not seen; not apparent; as the secret operations of physical causes. 7. Known to God only.' Basically, God reveals His secrets when He feels that we can handle what he reveals. Often, men keep secrets to hide wrong and not to protect the innocent, like God does.

Nave's Topical Bible provides links to secret as 'Alms (charitable donations) to be given in: Mt 6:4. Prayer to be offered in: Mt 6:6. Of others not to be divulged: Pr 25:9; Mt 18:15. UNCLASSIFIED SCRIPTURES RELATING TO: De 29:29; 31:21; 1Sa 16:7; 2Sa 7:20; 2Ki 19:27; Ps 25:14; 44:21; 90:8; Ec 12:14; Da 2:28,47; Am 3:7; Mr 4:22; Lu 8:16-17; Ro 2:16; 1Co 4:5; Heb 4:12-13.'

Thompson Chain Topics provides links to secret as 'Secret Discipleship: Joh 3:1-2; 7:13; 12:42; 19:38. Secret Prayer: (Select Readings): Ge 18:23-32; 32:24-30; 2Sa 7:18-29; 1Ki 8:22-61; Lu 11:1-13; 18:1-8; Joh 17. Examples of Secret Prayer: Moses: De 9:25. Samuel: 1Sa 15:11. Elijah: 1Ki 17:19-20. Daniel: Da 6:10. Christ's Command: Mt 6:6. Peter: Ac 10:9. Cornelius: Ac 10:30. Private Devotions of Christ: (Select Readings): Ge 18:23-32; 32:24-30; 2Sa 7:18-29; 1Ki 8:22-61; Lu 11:1-13; 18:1-8; Joh 17. mourning Devotions: Mr 1:35. Evening Prayer: Mr 6:46-47. Solitary Communion: Lu 5:15-16. All-night Prayer: Lu 6:12. Only the Disciples near: Lu 9:18. In the Garden of Gethsemane: Lu 22:41-42. Secret things belong to God: De 29:29; Pr 25:2; Da 12:9; Mr 13:32; Re 5:3; 10:4. Revealed by God: Da 2:22; Am 3:7; Joh 15:15; Ro 16:26; 1Co 2:9-10; Eph 1:9-10; 3:5; Col 1:26. Secrets: (not to be revealed): Pr 11:13; 20:19; 25:9; Mt 18:15.'

Forms of the word world occur 292 times in 252 verses of the Bible, 246 times in 206 verses of the New Testament and, in Romans, in 1:8, 20, 3:6, 19, 4:13, 5:12-13, 10:18, 11:12, 15, 12:2; and our current sentence. In every one of these verses, except 1:20, world is clearly talking about all of the people in this physical reality as a group. 1:20 says, For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. Even in this sentence we see that the true subject of the sentence is the group of thinking beings created by God. Thus, even in this sentence world is used for 'all of the people in the world as a group'. Please also see the notes on world in 1John.

Webster's 1828 dictionary defines world as 'n. this seems to be a compound word, and probably is named from roundness, the vault; but this is not certain. 1. the universe; the whole system of created globes or vast bodies of matter. 2. the earth; the terraqueous globe; sometimes called the lower world. 3. the heavens; as when we speak of the heavenly world, or upper world. 4. System of beings; or the orbs which occupy space, and all the beings which inhabit them. Hebrews 11. God--hath in these last days spoken to us by his Son, whom he hath appointed heir of all things; by whom also he made the worlds. Hebrews 1. There may be other worlds, where the inhabitants have never violated their allegiance to their Almighty sovereign. 5. Present state of existence; as while we are in the world. Behold, these are the ungodly who prosper in the world. Psalm 73. 6. A secular life. By the world we sometimes understand the things of this world, its pleasures and interests. A great part of mankind are more anxious to enjoy the world to than secure divine favor. 7. Public life, or society; as banished from the world. 8. Business or trouble of life. from this world-wearied flesh. 9. A great multitude or quantity; as a world of business; a world of charms. 10. Mankind; people in general; in an indefinite sense. Let the world see your fortitude. Whose disposition, all the world well knows-- 11. Course of life. He begins the world with little property, but with many friends. 12. Universal empire. This through the east just vengeance hurld, and lost poor Antony the world. 13. the customs and manners of men; the practice of life. A knowledge of the world is necessary for a man of business; it is essential to politeness. 14. All the world contains. Had I a thousand worlds, I would give them all for one year more to devote to God. 15. the principal nations or countries of the earth. Alexander conquered the world. 16. the Roman empire. 17. A large tract of country; a wide compass of things. I must descry new worlds. 18. the inhabitants of the earth; the whole human race. John 3. 19. the carnal state or corruption of the earth; as the present evil world; the course of this world. Galatians 1. Ephesians 2. 20. the ungodly part of the world. I pray not for the world, but for them that thou hast given men. John 17. 21. Time; as in the phrase, world without end. 22. A collection of wonders. Not in use. In the world, in possibility. All the precaution in the world would not save him. Forall the world, 1. Exactly. Little used. 2. forany consideration.'

Nave's Topical Bible provides links to world as 'WORLDLINESS: General scriptures concerning: 1Sa 8:19-20; Job 20:4-29; 21:11-15; Ps 49:16-18; 73:2-22; Pr 14:12-13; 15:21; 21:17; 23:20-21; 27:1,7; Ec 1:8; 2:1-12; 6:11-12; 8:15-17; 10:19; 11:9-10; Isa 22:12-13; 24:7-11; 28:4; 32:9-11; 47:7-9; Ho 9:1,11,13; Am 6:3-7; 8:10; Mic 2:10; 6:14; Hag 1:6; Mt 6:25-34; 10:39; 13:22; 16:25-26; 18:1-4; 22:2-6; 24:38-39; Mr 4:19; 8:35-37; 9:33-36; Lu 8:14; 9:46-48; 12:19; 14:17-24; 16:1-13,19-25; 17:26-29,33; 21:34; Joh 5:44; 12:25,43; 15:19; Ro 12:2; 1Co 7:29-31; 10:6; 15:32; Php 3:18-19; Col 3:2,5; 1Ti 5:6; 2Ti 2:4,22; 3:2-7; Tit 2:12; 3:3; Heb 11:24-26; Jas 2:1-4; 4:4,9; 5:5; 1Pe 1:14,24; 2:11; 4:3-4; 2Pe 2:12-15,18; 1Jo 2:15-17; Jude 1:11-13,16,19. INSTANCES OF: Esau: Ge 25:30-34; Heb 12:16. Jacob: Ge 25:31-34; 27:36; 30:37-43. Judah: Ge 37:26-27. Israelites: Nu 11:33-34; Ps 78:18,29-31. Balaam: 2Pe 2:15; Jude 1:11; Nu 22; 23; 24. Eli's sons: 1Sa 2:12-17. Gehazi: 2Ki 5:21-27. Herod Antipas: Mt 14:6-7. Cretans: Tit 1:12.'

Thompson Chain Topics provides links to world as 'Belongs to God: Mt 13:39,49; 24:3; 28:20; Heb 9:26. Day of the Lord: Filled with Violence: Ge 6:13; Job 24:2; Ps 55:9; 73:6; Pr 4:17; Isa 59:6; Jer 6:7; Eze 8:17; Am 3:10; Mic 2:2; 6:12. GLORY OF MAN, transient: Ps 49:17; Isa 5:14; 21:16; Eze 24:25; Ho 4:7; 9:11; Zec 11:3; 1Pe 1:24. God's Footstool: 1Ch 28:2; Ps 99:5; Isa 66:1; Mt 5:35; Ac 7:49. Mutability of: Ps 102:25-26; Isa 24:4; 34:4; 51:6; 1Co 7:31; 2Co 4:18; 2Pe 3:10; 1Jo 2:17; Re 21:1. Separation from Evil Associations, the Duty of: Nu 33:51-56; Isa 52:11; Joh 15:19; 17:16; Ac 2:40; 2Co 6:17; Eph 5:11; 2Th 3:6. Worldly Ambition (examples of): Men after the Flood: Ge 11:4. Absalom: 2Sa 15:1-2,4. Adonijah: 1Ki 1:5; 2Ki 14:10; Ps 49:11; Isa 14:13; 22:16; Hab 2:5. The Mother of James and John: Mt 20:21; Lu 11:43. The Disciples: Lu 22:24. The Jews: Joh 5:44; 2Th 2:4. Builders: (examples of): Job 27:18; Jer 22:14; Da 4:30; Lu 6:49; 12:18. Profitless: Ps 39:6; Ec 1:13. The Sinners' Portion: Ec 2:26; 4:6. Drives away Sleep: Ec 8:16. Indicates a Distrust of Providence: Mt 6:31-32. Chokes the "Word": Mt 13:7,22. Mars the Peace of Home: Lu 10:40. Dilemma: De 28:29; Ps 107:27; Mt 27:22; Lu 12:17; 16:3; Joh 12:35. Fulness: Spiritual Watchmen: Isa 62:6; Jer 6:17; Eze 3:17; Heb 13:17. Host: A Great Host Arrayed against God's People: Jg 7:12; 1Sa 28:5; 1Ki 20:27; 2Ki 6:15; 18:17; 2Ch 14:9; 20:2; Ps 3:6; 27:3; Lu 22:47. Labour: Worldly, sometimes disappointing: Ec 1:3,14; 2:11; 4:8; 5:16; Isa 55:2; Hab 2:13; Joh 6:27. Results of a Pleasure-seeking Life: Poverty: Pr 21:17; Isa 22:13. False Security: Isa 47:8-9. Spiritual Barrenness: Lu 8:14. Presumption: Lu 12:19. Spiritual Death: 1Ti 5:6; 2Ti 3:4; Tit 3:3; Jas 5:5. Desire for Incessant Revelry: 2Pe 2:13. Sought by the Epicure and as the Chief Aim of Life: Ec 2:1,24; 5:18; 8:15; 9:7; Isa 22:13; Am 6:4; Ac 17:18; 1Co 15:32. LUXURIOUS LIVING, examples of: 1Ki 4:22-23; 10:21-22; Es 1:5-6,7; Am 6:4; Lu 16:19. PRODIGALITY, general references to: Pr 18:9; 21:20; Am 6:6; Lu 15:13,30. WANTONNESS: Pr 29:3; Lu 15:30; Jas 5:5; 2Pe 2:18. Wisdom (General References to): Isa 29:14; 47:10; Jer 4:22; Eze 28:4; Ro 1:22; 1Co 1:19; 2:6; 3:19-20; 2Co 1:20; Col 2:23; Jas 3:15.
. WORLDLINESS: Warnings against: Mt 16:26; Lu 21:34; Ro 12:2; Col 3:2; Tit 2:12; Jas 4:4; 1Jo 2:15. Perilous, some of the Evil Effects of: Destroys the Influence of the Truth: Mt 13:22. Deludes Men into a State of False Security: Mt 24:38-39. Makes Earthly Affections Supreme: 1Co 7:32-33. Moulds the Activities and Pl and of Life: Eph 2:2. Leads to Religious Apostasy: 2Ti 4:10; Jas 5:5. SINFUL IMITATION of worldly people and customs condemned: In Committing Popular Sins: Ex 23:2. In False Worship: De 12:30. In Bad Governmental Policies: 1Sa 8:19-20. In Heathenish Practices: 2Ki 17:15. In Following a Bad Example: Mt 23:2-3. WORLDLY BUILDERS, examples of: Job 27:18; Jer 22:14; Da 4:30; Lu 6:49; 12:18.
. UNWORLDLINESS, special references to: Ro 12:2; 1Co 7:31; Ga 6:14; 2Ti 2:4; Heb 11:24-25; 1Jo 2:15. Warnings against: Mt 16:26; Lu 21:34; Ro 12:2; Col 3:2; Tit 2:12; Jas 4:4; 1Jo 2:15. Perilous, some of the Evil Effects of: Destroys the Influence of the Truth: Mt 13:22. Deludes Men into a State of False Security: Mt 24:38-39. Makes Earthly Affections Supreme: 1Co 7:32-33. Moulds the Activities and Pl and of Life: Eph 2:2. Leads to Religious Apostasy: 2Ti 4:10; Jas 5:5. Seen in the Tendency to Imitate Worldly Customs, etc.: In Committing Popular Sins: Ex 23:2. In False Worship: De 12:30. In Bad Governmental Policies: 1Sa 8:19-20. In Heathenish Practices: 2Ki 17:15. In Following a Bad Example: Mt 23:2-3. Unprofitable: Ec 2:11; Mt 6:19; Lu 9:25; 1Jo 2:17.'

Forms of manifest occur 52 times in 49 verses of the New Testament with Ecclesiastes 3:18 being the only verse in the Old Testament. We see forms of this word used in 1:19; 3:21; 8:19; 10:20; and our current sentence. Each of those other notes are extensive about what is associated with what is manifested and the consequences can also be seen in the notes following those notes. This is because what is manifested is very significant in each case. In 1:19 and 10:20, God is manifested. In 3:21 the law is manifested. in this sentence the sons of God are manifested. In our current sentence the New Testament is manifested.

The book of 1John gives us a pretty good Biblical definition of manifested when it teaches us about how the life was manifested. (Please also see the notes on manifest in 1John.) that life, of course, was the Son of God. The John 1:1-3 in the Book Study of 1John points out that Manifested means 'made available for extensive examination that uses multiple means to accomplish the examination'. John and the other apostles didn't just take a quick glance, like the religious leaders did, but they took the time to do a detailed examination. That note goes on to provide a lot more detail about the consequence of manifestation. Thus, when the manifestation of the sons of God occurs, things about them that is currently hidden will be revealed in a way that all of nature can examine in multiple ways and over an extended period of time. In addition, according to the context of our current sentence, all of creation shall be delivered from the bondage of corruption. Thus, all of nature will be rejoicing in their own deliverance at the same time as it is glorying in the revelation of the sons of God.

Webster's 1828 dictionary defines manifest as 'a. L. manifestus. 1. revealed in every possible way; apparent; not obscure or difficult to be seen or understood. From the testimony, the truth we conceive to be manifest. Thus, manifest to sight the god appeared. That which may be known of God is manifest in them. Rom.1. 2. Detected; with of. Calistho there stood manifest of shame. Unusual.
MAN'IFEST, n. An invoice of a cargo of goods, imported or laden for export, to be exhibited at the custom-house by the master of the vessel, or the owner or shipper.' Hopefully the reader can see that this definition includes things which do not match how manifest is used by the Bible.

Thompson Chain Topics provides links to manifest as 'Manifestations, Special Divine: Pillar of Cloud and Fire: Ex 13:21; 14:19; 16:10; 33:9; 40:36; Nu 9:17; 10:11; 12:5; 16:42; De 1:33; 31:15; Ne 9:12; Ps 78:14; 105:39; Isa 4:5. See Divine; Leader: the Shekinah, the supernatural light or cloud, which appeared on the mercy-seat: Ex 40:35; Le 16:2; 2Sa 6:2; 1Ki 8:10; 2Ch 5:13; Ps 80:1; Isa 37:16; Eze 9:3. See Glory; God's : Signs given to Confirm Faith: Jg 6:38; 1Ki 13:2; 2Ki 20:9; 2Ch 32:24; Isa 7:14; 55:13; Lu 2:12. The Holy Spirit in the form of a Dove: Mt 3:16; Joh 1:32. Tongues of Fire: Ac 2:3.'

Forms of the word scripture occur in 53 verses of the Bible with only 1 being in the Old Testament and, in Romans, in: 1:2; 4:3; 9:17; 10:11; 11:2; 15:4 and our current sentence. Webster's 1828 dictionary defines scripture as 'n. L. scriptura, from scribo, to write. 1. In its primary sense, a writing; anything written. 2. Appropriately, and by way of distinction, the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts. There is not any action that a man ought to do or forbear, but the Scripture will give him a clear precept or prohibition for it. Compared with the knowledge which the Scriptures contain, every other subject of human inquiry is vanity and emptiness.' Since the scriptures are written, please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the note for Romans 3:9-11 which has links to every place in Romans that uses the phrase it is written along with other info on that phrase. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written.

Thompson Chain Topics provides links to scriptures as '(general references to): Mt 22:29; Lu 24:32; Ro 16:26; Jas 2:8. See Word (Food for the Soul: De 8:3; Job 23:12; Ps 119:103; Jer 15:16; Eze 2:8; 3:1; Mt 4:4; 1Pe 2:2. A Devouring Flame: Jer 5:14. A Crushing Hammer: Jer 23:29. A Life-giving force: Eze 37:7; Ac 19:20. A Saving Power: Ro 1:16. A Defensive Weapon: Eph 6:17. A Probing Instrument: Heb 4:12. Despised: Ps 50:17; Isa 5:24; 30:12; Jer 6:10; 8:9; 20:8; 36:23; Zec 7:12; Mr 7:13. Endures: the Book of the Ages: Ps 119:89,152; Isa 40:8; Mt 5:18; 24:35; 1Pe 1:25 : Absolutely Trustworthy: 1Ki 8:56; Ps 93:5; 111:7; Eze 12:25; Da 9:12; Mt 5:18; Lu 21:33; Ro 4:16. Select Readings Ps 119 De 6:4-12; Ps 19:7-11; 119:1. General References to: 2Sa 22:31; Ps 12:6; 119:9,50; 147:15; Mr 12:24; Lu 8:11; Eph 6:17. Ignorance of, Perilous: Mt 12:3; 19:4; 22:29; Joh 20:9; Ac 13:27; 2Co 3:15. Furnishes a Light in Darkness: Ps 19:8; 119:105,130; Pr 6:23; 2Pe 1:19. Precepts Written in the Heart: De 6:6; 11:18; 30:14; Ps 119:11; Lu 2:51; Ro 10:8; Col 3:16. Divinely Inspired: Jer 36:2; Eze 1:3; Ac 1:16; 28:25; 2Ti 3:16; 2Pe 1:21; Re 1:1; 14:3. Loved by the Saints: Ps 119:47,72,82,97,140,163; Jer 15:16. Of Life: Mt 4:4; Joh 6:63; Ac 5:20; Php 2:16; Jas 1:18. Perfection of the Divine: Ps 19:7; 119:142; Ro 7:12,14; 1Ti 1:8. A Devouring Flame: Jer 5:14. A Crushing Hammer: Jer 23:29. A Life-giving force: Eze 37:7; Ac 19:20. A Saving Power: Ro 1:16. A Defensive Weapon: Eph 6:17. A Probing Instrument: Heb 4:12. A Blessing to those Who Reverence it: Jos 1:8; Ps 19:11; Mt 7:24; Lu 11:28; Joh 5:24; 8:31; Re 1:3. Purifies the Life: Ps 119:9; Joh 15:3; 17:17; Eph 5:26; 1Pe 1:22. Purity of: Ps 12:6; 18:30; 19:8; 119:140; Pr 30:5; Isa 45:19. Purpose of: to Authenticate the Divinity of Christ: Joh 20:31. Togive Hope to Men: Ro 15:4. ToRelate Human Experience as a Warning: 1Co 10:11. Togive Knowledge of Eternal Life: 1Jo 5:13. Read in the Great Congregation: Ex 24:7; Jos 8:34; Jer 36:8; Lu 4:16; Col 4:16. Sacred: Its Words Sacred, not to be Altered: De 4:2; 12:32; Pr 30:6; Re 22:19 : the Study of Enjoined: De 17:19; Isa 34:16; Joh 5:39; Ac 17:11; Ro 15:4. Contains Seed-Corn for the Sower: Ps 126:6; Mr 4:14-15; 2Co 9:10. It Contains the Message to be Delivered: Jer 1:7,17; 11:2; Eze 2:7; 3:17; Ac 5:20; Tit 2:15. The Standard of Faith and Duty: Pr 29:18; Isa 8:20; Joh 12:48; Ga 1:8; 1Th 2:13. The Study of Enjoined: De 17:19; Isa 34:16; Joh 5:39; Ac 17:11; Ro 15:4. Absolutely Trustworthy: 1Ki 8:56; Ps 93:5; 111:7; Eze 12:25; Da 9:12; Mt 5:18; Lu 21:33; Ro 4:16. Profitable for Instruction: De 4:10; 11:19; 2Ch 17:9; Ne 8:13; Isa 2:3; Ac 18:28. Word: Lu 11:28; Php 2:16; Col 3:16; 2Ti 2:15; Jas 1:21; 1Pe 2:2. Book, the: Ps 40:7. Book of the Law: De 31:26. Holy Scriptures: Ro 1:2. Oracles: De 31:26. Scriptures: Joh 5:39. Sword of the Spirit: Eph 6:17; Heb 4:12. word of God: Heb 6:5. Unbelief in: Ps 50:17; Isa 5:24; 30:12; Jer 6:10; 8:9; 20:8; 36:23; Zec 7:12; Mr 7:13.). Wrested: Mt 4:6; 22:29; 2Co 2:17; 4:2; 2Pe 3:16. Divinely Inspired: Jer 36:2; Eze 1:3; Ac 1:16; 28:25; 2Ti 3:16; 2Pe 1:21; Re 1:1; 14:3. Furnishes a Light in Darkness: Ps 19:8; 119:105,130; Pr 6:23; 2Pe 1:19. urity of: Ps 12:6; 18:30; 19:8; 119:140; Pr 30:5; Isa 45:19. Sacred, not to be Altered: De 4:2; 12:32; Pr 30:6; Re 22:19. Seed: Ps 126:6; Mr 4:14-15; 2Co 9:10. Sure: 1Ki 8:56; Ps 93:5; 111:7; Eze 12:25; Da 9:12; Mt 5:18; Lu 21:33; Ro 4:16. The Book of the Ages: Ps 119:89,152; Isa 40:8; Mt 5:18; 24:35; 1Pe 1:25. Food for the Soul: De 8:3; Job 23:12; Ps 119:103; Jer 15:16; Eze 2:8; 3:1; Mt 4:4; 1Pe 2:2. Divinely Inspired: Jer 36:2; Eze 1:3; Ac 1:16; 28:25; 2Ti 3:16; 2Pe 1:21; Re 1:1; 14:3. Precepts Written in the Heart: De 6:6; 11:18; 30:14; Ps 119:11; Lu 2:51; Ro 10:8; Col 3:16. Furnishes a Light in Darkness: Ps 19:8; 119:105,130; Pr 6:23; 2Pe 1:19. Loved by the Saints: Ps 119:47,72,82,97,140,163; Jer 15:16: A Devouring Flame: Jer 5:14. A Crushing Hammer: Jer 23:29. A Life-giving force: Eze 37:7; Ac 19:20. A Saving Power: Ro 1:16. A Defensive Weapon: Eph 6:17. A Probing Instrument: Heb 4:12. A Blessing to those Who Reverence it: Jos 1:8; Ps 19:11; Mt 7:24; Lu 11:28; Joh 5:24; 8:31; Re 1:3. urifies the Life: Ps 119:9; Joh 15:3; 17:17; Eph 5:26; 1Pe 1:22: to Authenticate the Divinity of Christ: Joh 20:31. Togive Hope to Men: Ro 15:4. ToRelate Human Experience as a Warning: 1Co 10:11. Togive Knowledge of Eternal Life: 1Jo 5:13. Read in the Great Congregation: Ex 24:7; Jos 8:34; Jer 36:8; Lu 4:16; Col 4:16. The Standard of Faith and Duty: Pr 29:18; Isa 8:20; Joh 12:48; Ga 1:8; 1Th 2:13. Its Words Sacred, not to be Altered: De 4:2; 12:32; Pr 30:6; Re 22:19. The Study of Enjoined: De 17:19; Isa 34:16; Joh 5:39; Ac 17:11; Ro 15:4. Contains Seed-Corn for the Sower: Ps 126:6; Mr 4:14-15; 2Co 9:10. Absolutely Trustworthy: 1Ki 8:56; Ps 93:5; 111:7; Eze 12:25; Da 9:12; Mt 5:18; Lu 21:33; Ro 4:16. Profitable for Instruction: De 4:10; 11:19; 2Ch 17:9; Ne 8:13; Isa 2:3; Ac 18:28. Ignorance of, Perilous: Mt 12:3; 19:4; 22:29; Joh 20:9; Ac 13:27; 2Co 3:15. It Contains the Message to be Delivered: Jer 1:7,17; 11:2; Eze 2:7; 3:17; Ac 5:20; Tit 2:15. Purity of: Ps 12:6; 18:30; 19:8; 119:140; Pr 30:5; Isa 45:19. The Law part of: Ceremonial Abolished in Christ: Eph 2:15; Col 2:14; Heb 7:18; 8:13; 10:1; 12:27. erfection of the Divine: Ps 19:7; 119:142; Ro 7:12,14; 1Ti 1:8. Keeping of Enjoined: De 17:19; Jos 23:6; 1Ch 22:12; Pr 28:7. In the Heart: Ps 37:31; 40:8; Jer 31:33; 32:40; Ro 2:15; 7:22; 2Co 3:3; Heb 8:10; 10:16. Despised: 2Ch 36:16; Ps 78:10; Isa 5:24; 30:9; Jer 6:19; 9:13; Ho 4:6; Am 2:4; Mr 7:9. The Public Reading of: De 31:11; Jos 8:35; 2Ki 23:2; Ne 8:3,18; 13:1; Jer 36:6. Impartiality of: Ex 12:49; Le 24:22; Nu 9:14; 15:16. STATUTES contained in: Ex 15:26; Le 26:46; De 4:5; 16:12; 1Ki 3:14; Ps 19:8; 119:12,54. Perpetual, given to Israel: Le 23:14,31; 24:3,9; Nu 18:11; 19:21. COMMANDMENTS contained in: De 6:6; 11:8; Ps 19:8; 119:6; Mt 15:3; 22:38; 1Jo 5:3. Tobe Kept: Ex 20:6; De 4:40; 6:17; 10:13; 26:18; Jos 22:5; 1Ki 2:3; 6:12; 8:58; 11:38; 2Ki 17:13; 1Ch 28:8; 29:19; Ps 78:7; Eze 44:24; Mt 19:17; 1Jo 5:3; Re 14:12.'

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 about the word prophet. The worldly definition is: 'One that foretells future events; a predicter; a foreteller'. However, John the Baptist was a prophet and he told no future event. Therefore, the true Biblical definition is: the functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please also see the Study called Jude; false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Easton's Bible Dictionary provides links to prophet as '(Heb nabi, from a root meaning "to bubble forth, as from a fountain," hence "to utter", comp. Ps 45:1). this Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro'eh, "seer", began to be used (1Sa 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, "seer" (2Sa 24:11), was employed. In 1Ch 29:29 all these three words are used: "Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer" (hozeh). In Jos 13:22 Balaam is called (Heb) a kosem "diviner," a word used only of a false prophet.

The "prophet" proclaimed the message given to him, as the "seer" beheld the vision of God. (See Nu 12:6,8.) thus, a prophet was a spokesman for God; he spake in God's nameans by his authority (Ex 7:1). He is the mouth by which God speaks to men (Jer 1:9; Isa 51:16), and hence what the prophet says is not of man but of God (2Pe 1:20-21; comp. Heb 3:7; Ac 4:25; 28:25). Prophets were the immediate org and of God for the communication of his mind and will to men (De 18:18-19). the whole word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelation they communicated from God, no matter what its nature might be. the foretelling of future events was not a necessary but only an incidental part of the prophetic office. the great task assigned to the prophets whom God raised up among the people was "to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie at the foundation of his government."

Any one being a spokesman for God to man might thus be called a prophet. thus, Enoch, Abraham, and the patriarchs, as bearers of God's message (Ge 20:7; Ex 7:1; Ps 105:15), as also Moses (De 18:15; 34:10; Ho 12:13), are ranked among the prophets. the seventy elders of Israel (Nu 11:16-29), "when the spirit rested upon them, prophesied;" Asaph and Jeduthun "prophesied with a harp" (1Ch 25:3). Miriam and Deborah were prophetesses (Ex 15:20; Jg 4:4). the title thus has a general application to all who have messages from God to men.

But while the prophetic gift was thus exercised from the beginning, the prophetical order as such began with Samuel. Colleges, "schools of the prophets", were instituted for the training of prophets, who were constituted, a distinct order (1Sa 19:18-24; 2Ki 2:3,15; 4:38), which continued to the close of the Old Testament. Such "schools" were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho. the "sons" or "disciples" of the prophets were young men (2Ki 5:22; 9:1,4) who lived together at these different "schools" (2Ki 4:38-41). these young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, "to preach pure morality and the heart-felt worship of Jehovah, and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny."

In New Testament times the prophetical office was continued. Our Lord is frequently spoken of as a prophet (Lu 13:33; 24:19). He was and is the great Prophet of the Church. there was also in the Church a distinct order of prophets (1Co 12:28; Eph 2:20; 3:5), who made new revelations from God. they differed from the "teacher," whose office it was to impart truths already revealed.

Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon. these are divided into four groups:

(1.) the prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.

(2.) the prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah.

(3.) the prophets of Captivity, viz., Ezekiel and Daniel.

(4.) the prophets of the Restoration, viz., Haggai, Zechariah, and Malachi.'

Nave's Topical Bible provides links to prophetess as 'General scriptures concerning: Eze 13:17; Joe 2:28-29. Miriam: Ex 15:20. Deborah: Jg 4:4. Huldah: 2Ki 22:14. Noadiah: Ne 6:14. Isaiah's wife: Isa 8:3. Elizabeth: Lu 1:41-45. Anna: Lu 2:36-38. Daughters of Philip: Ac 21:9. Jezebel: Re 2:20. '

Thompson Chain Topics provides links to prophetess as 'Miriam: Ex 15:20. Deborah: Jg 4:4. Huldah: 2Ki 22:14. Noadiah: Ne 6:14. Anna: Lu 2:36. Daughters of Philip: Ac 21:9'

Nave's Topical Bible provides links to prophecy as 'PROPHECY: Inspired: Isa 28:22; Lu 1:70; 2Ti 3:16; 2Pe 1:21. "The word of the Lord came to," etc., to: Elijah: 1Ki 17:8; 21:17,28. Isaiah: Isa 2:1; 8:5; 13:1; 14:28; 38:4. Jeremiah: Jer 1:4; 7:1; 11:1; 13:8; 16:1; 18:1; 25:1-2; 26:1; 27:1; 29:30; 30:1,4; 32:1,6,26; 33:1,19,23; 34:12; 35:12; 36:1; 37:6; 40:1; 43:8; 44:1; 46:1; 49:34; 50:1. Ezekiel: Eze 3:16; 6:1; 7:1; 11:14; 12:1,8,17,21; 13:1; 14:12; 15:1; 16:1; 17:1,11; 18:1; 20:45; 21:1,8,18; 22:1,17,23; 23:1; 24:1,15,20; 25:1; 26:1; 27:1; 28:1,11,20; 29:1,17; 30:1,20; 31:1; 32:1,17; 33:1,23; 34:1; 35:1; 36:16; 37:15; 38:1. Amos: Am 7:14-15. Jonah: Jon 3:1. Haggai: Hag 2:1,10,20. Zechariah: Zec 1:7; 4:8; 6:9; 7:1,4,8; 8:1,18. Publicly proclaimed: Jer 11:6. Exemplified in pantomime: Eze 4; 5:1-4; Ac 21:11. Written by an amanuensis (copyist, transcriber): Jer 45:1. Written in books: Jer 45:1; 51:60. Proof of God's foreknowledge: Isa 43:9. Sure fulfillment of: Eze 12:22-25,28; Hab 2:3; Mt 5:18; 24:35; Ac 13:27,29. Cessation of: La 2:9. Of apostasy: 1Jo 2:18; Jude 1:17-18. False teachers: 2Pe 2; 3. Tribulations of the righteous: Re 2:10; CONCERNING thE MESSIAH, AND thE FULFILLMEN't OLD TESTAMEN't MESSIANIC PASSAGES QUOTED IN thE NEW TESTAMENT: Ge 12:3; 18:18; 22:18; Ac 3:25; Ga 3:8 Ge 17:7,19; 22:16-17; Lu 1:55,72-74 De 18:15,18; Ac 3:22-23 Ps 2:1-2; Ac 4:25-26 Ps 2:7; Ac 13:33; Heb 1:5; 5:5 Ps 8:2; Mt 21:16 Ps 8:4-6; Heb 2:6-8 Ps 16:8-11; Ac 2:25-28,31 Ps 16:10; Ac 13:35 Ps 22:1; Mt 27:46; Mr 15:34 Ps 22:18; Mt 27:35; Mr 15:24; Lu 23:34; Joh 19:24 Ps 22:22; Heb 2:12 Ps 31:5; Lu 23:46 Ps 41:9; Joh 13:18; Ac 1:16 Ps 45:6-7; Heb 1:8-9 Ps 68:18; Eph 4:8-10 Ps 69:21; Mt 27:48; Mr 15:36; Lu 23:36; Joh 19:28-29 Ps 69:25; 109:8; Ac 1:20 Ps 95:7-11; Heb 3:7-11; 4:3,5-7 Ps 102:25-27; Heb 1:10-12 Ps 110:1; Mt 22:44; Mr 12:36; Lu 20:42; Ac 2:34-35; Heb 1:13 Ps 110:4; Heb 5:6 Ps 118:22-23; Mt 21:42; Mr 12:10-11; Lu 20:17; Ac 4:11 Ps 118:25-26; Mt 21:9; Mr 11:9; Joh 12:13 Ps 132:11,17; Lu 1:69; Ac 2:30 Isa 7:14; Mt 1:23 Isa 9:1-2; Mt 4:15-16 Isa 9:7; Da 7:14,27; Lu 1:32-33 Isa 11:10; Ro 15:12 Isa 25:8; 1Co 15:54 Isa 28:16; Ro 9:33; 1Pe 2:6 Isa 40:3-5; Mt 3:3; Mr 1:3; Lu 3:4-6 Isa 42:1-4; Mt 12:17-21 Isa 49:6; Lu 2:32; Ac 13:47-48; 26:23 Isa 53:1; Joh 12:38; Ro 10:16 Isa 53:3-6; Ac 26:22-23 Isa 53:4-6,11; 1Pe 2:24-25 Isa 53:4; Mt 8:17 Isa 53:9; 1Pe 2:22 Isa 53:12; Mr 15:28; Lu 22:37 Isa 54:13; Joh 6:45 Isa 55:3; Ac 13:34 Isa 59:20-21; Ro 11:26-27 Jer 31:31-34; Heb 8:8-12; 10:16-17 Ho 1:10; Ro 9:26 Ho 2:23; Ro 9:25; 1Pe 2:10 Joe 2:28-32; Ac 2:16-21 Am 9:11-12; Ac 15:16-17 Mic 5:2; Mt 2:5-6; Joh 7:42 Hab 1:5; Ac 13:40-41 Hag 2:6; Heb 12:26 Zec 9:9; Mt 21:4-5; Joh 12:14-15 Zec 11:13; Mt 27:9-10 Zec 12:10; Joh 19:37 Zec 13:7; Mt 26:31,56; Mr 14:27,50 Mal 3:1; Mt 11:10; Mr 1:2; Lu 7:27 Mal 4:5-6; Mt 11:13-14; 17:10-13; Mr 9:11-13; Lu 1:16-17. The birth and zeal of Josiah: 1Ki 13:2; 2Ki 23:1-20. Death of the prophet of Judah: 1Ki 13:21-22,24-30. Extinction of Jeroboam's house: 1Ki 14:5-17. Extinction of Baasha's house: 1Ki 16:2-3,9-13. Concerning the rebuilding of Jericho: Jos 6:26; 1Ki 16:34. The drought, foretold by Elijah: 1Ki 17:14. Destruction of Ben-hadad's army: 1Ki 20:13-30. The death of a man who refused to strike a prophet: 1Ki 20:35-36. The death of Ahab: 1Ki 20:42; 21:18-24; 22:31-38. The death of Ahaziah: 2Ki 1:3-17. The transporting of Elijah to the heavens: 2Ki 2:3-11. Cannibalism among the people of Israel: Le 26:29; De 28:53; 2Ki 6:28-29; Jer 19:9; La 4:10. The death of the Samaritan lord: 2Ki 7:2,19-20. The end of the famine in Samaria: 2Ki 7:1-18. Jezebel's tragic death: 1Ki 21:23; 2Ki 9:10,33-37. The striking of Syria by Joash: 2Ki 13:16-25. Conquests of Jeroboam: 2Ki 14:25-28. Four generations of Jehu's descendants to sit upon the throne of Israel: 2Ki 10:30; 15:12. Destruction of Sennacherib's army, and his death: 2Ki 19:6-7,20-37. The captivity of the southern kingdom (Judah,): 2Ki 20:17-18; 24:10-16; 25:11-21. Rachel weeping for her children (the slaughter of the infants in Bethlehem predicted and fulfilled): Jer 31:15; Mt 2:17-18. The deliverance of Jeremiah predicted and fulfilled: Jer 39:15-18. The invasion of the southern kingdom (Judah) by the Chalde and predicted: Hab 1:6-11. The invasion of Judah by the Chalde and fulfilled: 2Ki 25; 2Ch 36:17-21. The betrayal of Jesus by Judas Iscariot predicted: Ps 41:9. The betrayal of Jesus by Judas fulfilled: Joh 13:18; 18:1-9. Judas Iscariot's self-destruction predicted: Ps 69:25; Ac 1:16,20. Judas' self-destruction fulfilled: Mt 27:5; Ac 1:16-20. The outpouring of the Holy Spirit predicted: Joe 2:28-29. The outpouring of the Spirit fulfilled on the day of Pentecost (thirty A. D.): Ac 2:1,6-21. Spiritual blindness of the Jewish leaders predicted: Isa 6:9; 29:13. That blindness fulfilled: Mr 7:6-7; Ac 28:25-27. The mission of Jesus predicted: Ps 68:18. That purpose fulfilled: Eph 4:8,10. Captivity of the Jews predicted and fulfilled: Jer 25:11-12; 29:10,14; 32:3-5; Da 9:2; 2Ki 25:1-8; Ezr 1. The destruction of the ship (on which Paul and the others sailed) predicted and fulfilled: Ac 27:10,18-44'

Thompson Chain Topics provides links to prophecy as 'Fulfilment by Christ: Mt 1:22; 2:15,23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:35; Lu 21:22; 24:44; Joh 12:38; 15:25; 17:12; 19:24; Ac 3:18; 13:29. Examples of, contained in the Old Testament: 1Ki 14:17; 15:29; 16:12,34; 20:26; 22:38; 2Ki 1:17; 3:20; 7:17; 19:37; 24:13. General References to Inspiration of Prophets and Teachers: 2Ki 3:11-12; 17:13; Ne 9:30; Job 32:8; Heb 1:1; 1Pe 1:11; 2Pe 1:20-21; 3:2. Promise of Fulfilment of: Absolutely Trustworthy: 1Ki 8:56; Ps 93:5; 111:7; Eze 12:25; Da 9:12; Mt 5:18; Lu 21:33; Ro 4:16.'

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word prophet and provides the definition from Webster's 1828 . The functional definition is: 'One that foretells future events; a predicter; a foreteller. In Scripture, a person illuminated, inspired or instructed by God to announce future events'. Please also see the note for Romans C16S33; Jude and false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Luke 16:9 about the word everlasting. The functional definition for this word is: 'Having a beginning but no end. While many equate everlasting to eternal, that is wrong because eternal has no beginning'.

Please see the note for Romans 1:5 about the word nation. The functional definition is: 'A body of people inhabiting the same country, or united under the same sovereign or government'.

Please see the note for Romans C3S25 about the word faith. That note has many links to many other notes which deal with this doctrine in different ways. Please also see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

Please see the note for Romans 11:36 for links to verses in the Bible which tell us things which are due to God.

Please see the note for Romans 16:19 which has links to where this epistle talks about forms of the word wise. Please also see the note for 1Corinthians C1S12 about this word. Please also see the note for Romans 1:14 about the word unwise. Please also see the note for 1Corinthians C1S12 about the word wisdom. The functional definition, of the word wise, is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. In addition, the phrase no wise means: 'no amount of wisdom can accomplish the task'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to him. Ro 14:4; Ac 20:32; Eph 3:20-21; 1Th 3:13; 2Th 2:16-17; 3:3; Heb 7:25; 1Pe 5:10; Jude 1:24-25 my gospel. Ro 2:16; 2Co 4:3; Ga 2:2; 2Th 2:14; 2Ti 2:8 and the. Ac 9:20; 1Co 1:23; 2:2; 2Co 4:5 to the. 1Co 2:7; Eph 1:9; Col 1:26-27 exp: Ro 1:11. which. Ps 78:2; Da 2:22; Am 3:7; Mt 13:17,35; Lu 10:23-24; Eph 3:3-5,9,11; 1Pe 1:10-12,20
now. Eph 1:9; Col 1:26; 2Ti 1:10; Tit 1:2-3 and by. Ro 1:2; 3:21; 15:4; Ac 8:32-35; 10:43; 26:22-23; Ga 3:8; Eph 2:20; Re 19:10 according. Mt 28:19-20; Mr 16:15; Lu 24:44-47; Ac 13:46-47; 26:17-18 everlasting. Ro 1:20; Ge 21:33; De 33:27; Isa 9:6; 40:28; Mic 5:2; 1Ti 1:17; Heb 9:14; 13:8; 1Jo 5:20; Re 1:8-11,17 for the. Ro 1:5; 15:18; Ac 6:7
God. Ro 11:36; Ga 1:4-5; Eph 3:20-21; Php 4:20; 1Ti 1:17; 6:16; 2Ti 4:18; Heb 13:15,21; 1Pe 2:5; 5:10-11; 2Pe 3:18; Re 1:5-6; 4:9-11; 5:9-14; 7:10-12; 19:1-6 only. Ro 11:33-34; Ps 147:5; Eph 1:7-8; 3:10; Col 2:2-3; Jude 1:25'.

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C16-S34 (Verse 27) Amen.

This sentence is dealt with in the note above. Basically, this Amen seconds what was just said and provides the basis required for something to be doctrine. The doctrine is that all of Romans provides the details that the gospel of the Lord Jesus Christ, and other gospel identified within this epistle, and that this gospel will stablish us and show that God is wise and that he will receive glory through Jesus Christ for ever.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the note for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about this word. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

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Romans Study: Chapters 15-16

Romans Chapter 15 Sentence-by-Sentence Section

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Romans Chapter 16 Sentence-by-Sentence Section

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