14 I am a debtor both to Greeks and barbarians, both to wise and unintelligent:
wherein there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ [is] everything, and in all.
Owe no one anything, unless to love one another: for he that loves another has fulfilled the law.
For we were once ourselves also without intelligence, disobedient, wandering in error, serving various lusts and pleasures, living in malice and envy, hateful, [and] hating one another.
For this cause I endure all things for the sake of the elect, that *they* also may obtain the salvation which [is] in Christ Jesus with eternal glory.
For we dare not class ourselves or compare ourselves with some who commend themselves; but these, measuring themselves by themselves, and comparing themselves with themselves, are not intelligent.
If therefore the whole assembly come together in one place, and all speak with tongues, and simple [persons] enter in, or unbelievers, will not they say ye are mad? But if all prophesy, and some unbeliever or simple [person] come in, he is convicted of all, he is judged of all;
Since otherwise, if thou blessest with [the] spirit, how shall he who fills the place of the simple [Christian] say Amen, at thy giving of thanks, since he does not know what thou sayest?
If therefore I do not know the power of the sound, I shall be to him that speaks a barbarian, and he that speaks a barbarian for me.
For if I announce the glad tidings, I have nothing to boast of; for a necessity is laid upon me; for it is woe to me if I should not announce the glad tidings. For if I do this voluntarily, I have a reward; but if not of my own will, I am entrusted with an administration. What is the reward then that I have? That in announcing the glad tidings I make the glad tidings costless [to others], so as not to have made use, as belonging to me, of my right in [announcing] the glad tidings. For being free from all, I have made myself bondman to all, that I might gain the most [possible]. And I became to the Jews as a Jew, in order that I might gain the Jews: to those under law, as under law, not being myself under law, in order that I might gain those under law: to those without law, as without law, (not as without law to God, but as legitimately subject to Christ,) in order that I might gain [those] without law. I became to the weak, [as] weak, in order that I might gain the weak. To all I have become all things, in order that at all events I might save some. And I do all things for the sake of the glad tidings, that I may be fellow-partaker with them.
Let no one deceive himself: if any one thinks himself to be wise among you in this world, let him become foolish, that he may be wise.
which also we speak, not in words taught by human wisdom, but in those taught by the Spirit, communicating spiritual [things] by spiritual [means].
For it is written, I will destroy the wisdom of the wise, and set aside the understanding of the understanding ones. Where [is the] wise? where scribe? where disputer of this world? has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world by wisdom has not known God, God has been pleased by the foolishness of the preaching to save those that believe. Since Jews indeed ask for signs, and Greeks seek wisdom;
For your obedience has reached to all. I rejoice therefore as it regards you; but I wish you to be wise [as] to that which is good, and simple [as] to evil.
Have the same respect one for another, not minding high things, but going along with the lowly: be not wise in your own eyes:
So then, brethren, we are debtors, not to the flesh, to live according to flesh;
But the barbarians shewed us no common kindness; for, having kindled a fire, they took us all in because of the rain that was falling and because of the cold.
taking thee out from among the people, and the nations, to whom *I* send thee, to open their eyes, that they may turn from darkness to light, and from the power of Satan to God, that they may receive remission of sins and inheritance among them that are sanctified by faith in me.
And as they were ministering to the Lord and fasting, the Holy Spirit said, Separate me now Barnabas and Saul for the work to which I have called them. Then, having fasted and prayed, and having laid [their] hands on them, they let [them] go. They therefore, having been sent forth by the Holy Spirit, went down to Seleucia, and thence sailed away to Cyprus.
And the Lord said to him, Go, for this [man] is an elect vessel to me, to bear my name before both nations and kings and [the] sons of Israel:
In the same hour Jesus rejoiced in spirit and said, I praise thee, Father, Lord of the heaven and of the earth, that thou hast hid these things from wise and prudent, and hast revealed them to babes: yea, Father, for thus has it been well-pleasing in thy sight.
How long, simple ones, will ye love simpleness, and scorners take pleasure in their scorning, and the foolish hate knowledge?
At that time, Jesus answering said, I praise thee, Father, Lord of the heaven and of the earth, that thou hast hid these things from the wise and prudent, and hast revealed them to babes.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 1
Commentary on Romans 1 Matthew Henry Commentary
Chapter 1
In this chapter we may observe,
Rom 1:1-7
In this paragraph we have,
Rom 1:8-15
We may here observe,
Rom 1:16-18
Paul here enters upon a large discourse of justification, in the latter part of this chapter laying down his thesis, and, in order to the proof of it, describing the deplorable condition of the Gentile world. His transition is very handsome, and like an orator: he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits; for, saith he, I am not ashamed of it, v. 16. There is a great deal in the gospel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against; yet Paul was not ashamed to own it. I reckon him a Christian indeed that is neither ashamed of the gospel nor a shame to it. The reason of this bold profession, taken from the nature and excellency of the gospel, introduces his dissertation.
Rom 1:19-32
In this last part of the chapter the apostle applies what he had said particularly to the Gentile world, in which we may observe,
Now lay all this together, and then say whether the Gentile world, lying under so much guilt and corruption, could be justified before God by any works of their own.