Paul's letter to the Romans has been called "the quintessence and perfection of saving doctrine." Perhaps the most challenging and thoroughly doctrinal book of the entire New Testament, Romans deals with many issues that are basic to Christian theology and practice. In this volume respected New Testament scholar Douglas J. Moo provides a superb study of Paul's letter to the Roman Christians and restates the enduring message of Romans for Christians today. Based on the English text but bringing into the discussion the underlying Greek at every point, this commentary focuses both on theological meaning and on contemporary significance. Moo contributes to the continuing debate regarding Paul's teaching on such issues as Jewish law and the relationship between Jews and Gentiles in the people of God. He also critically interacts with "the new perspective on Paul," highlights Romans's emphasis on "practical divinity," and traces the theme of gospel throughout the epistle. - Publisher.

"This is a complete revision of the Gold Medallion-winning commentary series. It is up to date in its discussion of theological and critical issues and thoroughly evangelical in its viewpoint."--Publisher description.

Morris tackles the complexities of faith and interpretation associated with the Epistle to the Romans in this substantial yet easy-to-read commentary, written to be intelligible to the layperson while also taking account of modern scholarship.

This is a Bible commentary on the Pauline epistles, which are a collection of 13 books in the New Testament. Written by the apostle Paul or attributed to him, these epistles offer valuable insight into the beliefs and debates of early Christianity. While the authorship of some of these letters is disputed, scholars widely agree that seven of them were written by Paul himself. This commentary delves into the theological and ethical foundations of the Pauline epistles, analyzing their style and content to reveal their lasting significance in Christian theology.

Example in this ebook CHAPTER I. THE CATHOLIC EPISTLES. This volume is to treat of the General Epistle of St. James and the General Epistle of St. Jude. According to the most common, but not invariable arrangement, they form the first and the last letters in the collection which for fifteen centuries has been known as the Catholic Epistles. The epithet "General," which appears in the titles of these Epistles in the English versions, is simply the equivalent of the epithet "Catholic," the one word being of Latin (generalis), the other of Greek (καθολικός) origin. In Latin, however, e.g. in the Vulgate, these letters are not called Generales, but Catholicæ. The meaning of the term Catholic Epistles (καθολικαὶ ἐπιστολαι) has been disputed, and more than one explanation may be found in commentaries; but the true signification is not really doubtful. It certainly does not mean orthodox or canonical; although from the sixth century, and possibly earlier, we find these Epistles sometimes called the Canonical Epistles (Epistolæ Canonicæ), an expression in which "canonical" is evidently meant to be an equivalent for "catholic." This use is said to occur first in the Prologus in Canonicas Epistolas of the Pseudo-Jerome given by {2} Cassiodorus (De Justit. Divin. Litt., viii.); and the expression is used by Cassiodorus himself, whose writings may be placed between A.D. 540 and 570, the period spent in his monastery at Viviers, after he had retired from the conduct of public affairs. The term "catholic" is used in the sense of "orthodox" before this date, but not in connexion with these letters. There seems to be no earlier evidence of the opinion, certainly erroneous, that this collection of seven Epistles was called "Catholic" in order to mark them as Apostolic and authoritative, in distinction from other letters which were heterodox, or at any rate of inferior authority. Five out of the seven letters, viz. all but the First Epistle of St. Peter and the First Epistle of St. John, belong to that class of New Testament books which from the time of Eusebius (H. E. III. xxv. 4) have been spoken of as "disputed" (ἀντιλεγόμενα), i.e. as being up to the beginning of the fourth century not universally admitted to be canonical. And it would have been almost a contradiction in terms if Eusebius had first called these Epistles "catholic" (H. E. II. xxiii. 25; VI. xiv. 1) in the sense of being universally accepted as authoritative, and had then classed them among the "disputed" books. Nor is it accurate to say that these letters are called "catholic" because they are addressed to both Jewish {3} and Gentile Christians alike, a statement which is not true of all of them, and least of all of the Epistle which generally stands first in the series; for the Epistle of St. James takes no account of Gentile Christians. Moreover, there are Epistles of St. Paul which are addressed to both Jews and Gentiles in the Churches to which he writes. So that this explanation of the term makes it thoroughly unsuitable for the purpose for which it is used, viz. to mark off these seven Epistles from the Epistles of St. Paul. Nevertheless, this interpretation is nearer to the truth than the former one. To be continue in this ebook

This highly anticipated commentary on the Greek text of Romans by veteran New Testament scholar Richard Longenecker provides solid scholarship and innovative solutions to long-standing interpretive problems. Critical, exegetical, and constructive, yet pastoral in its application, Longenecker’s monumental work on Romans sets a course for the future that will promote a better understanding of this most famous of Paul’s letters and a more relevant contextualization of its message.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1882 edition. Excerpt: ...after holiness, if left to earn heaven for themselves, than if invited to accept it as a gift. But on second thoughts this will not be found so. 1. Look at the covenant of works. As it requires perfect obedience without containing any provision for pardon, mediation, or escape, to the offender of any one of its precepts, will it not produce despair and even recklessness to fallen beings, in whom there is a tendency to sin, and a decay in all die powers of resistance, and who at the best can only give an imperfect obedience, which is of no avail? Such is the constitution of our nature, that the prospect of success is indispensable for vigour and exertion. Place me, therefore, under a covenant of works--shut out from me all notices of a surety and Redeemer---read me that, by keeping them, I may insure myself a blessed immortality--and I shall either fold my arms in inactivity, or resign myself to my sinfulness. Why mortify imperious desires, why deny craving appetites, in the face of a moral certainty that I could not come up to what the law commanded, and that, if I failed, I was irretrievably condemned? No--there must be some provision in the case of failure; else will there never be any effort to obey. There must be room for second thoughts, room for repentance; otherwise will the law, with all its rewards, be set at nought, as unadapted to the beings on whom it is imposed. 2. Look at the covenant of grace, (a) There is an energy of motive of the most powerful character. There is more--immeasurably more--in the fact that Christ died for me (more, we mean, to lead to the hatred of sin and the striving after holiness), than in a thousand statute books with multiplied enactments and many rewards. Only let this fact seat itself in the soul, ..