It will be seen, also, as we go on, that the introduction in illustration of the case of the individual Pharaoh does not really affect the drift of the chapter as above explained. The strong expression, "Esau I hated" (applicable, as shown above, not to the individual Esau, but to ...
to the Roman churches. The emphasis is on "everyone who believes," it being clear that by "everyone" Paul has in mind the Jew/Gentile heterogeneity to which he that he is calling, as it contains the phrase "first for the Jew and then for the Gentile," repeated twice in Chapter 2. ...
Chapter Twelve. Chapter Thirteen. Chapter Fourteen. Chapter Fifteen. file:///E|/Swartzentrover.com/cotor/E-Books/holiness/Newell/Romans/RVBV_TOC.htm (1 of 2)9/29/2010 11:10:57 AM Romans Verse-By-Verse - Table of Contents Chapter Sixteen. Spiritual Order of Paul's Epistles file:///...
Verse (Click for Chapter) New International Version(Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law.New Living TranslationEven Gentiles, who do not have God’s written law, sho...
Particularly, some phenomena of the text of the last two chapter invite the inquiry. We may--in our opinion we must--grant those chapters to be Pauline. They breathe Paul in every sentence. But do they read precisely like part of a letter to Rome? For example, we have a series of ...
The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 M lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25. Romans 7:25 tn There is a double connective here that cannot be ...
That all that is said in this chapter of the carnal man, sold under sin, did apply to Saul of Tarsus, no man can doubt: that what is here said can ever be with propriety applied to Paul the Apostle, who can believe? Of the former, all is natural; of the latter, all here said ...
Chapter 2 - God’s Just Judgment. Therefore, you are without excuse, every one of you who passes judgment. For by the standard by which you judge
The happiness of good men is repeated again, and explained, and promised to the Jew first, and then to the Gentile, Ro 2:10, and a reason given of this just and equal distribution, taken from the nature of God, who is no respecter of persons, Ro 2:11, an instance of which is ...
It begins, in Ro 2:1, with an inference deduced from what had been said in the latter part of the foregoing chapter; concluding that such, be they who they will, Jews or Gentiles, are inexcusable, who do the things they condemn others for: but though the judgment of such persons is ...