To the full and ardent mind the statement of one fact or thought calls up many associated ideas, and a parenthesis is the result. In the widespread recognition of the faith of the Roman Christians (ver. 8) Paul discerned an answer to his prayers. How constant those intercessions were only God could know, and to him the apostle appealed, justifying the appeal by a parenthetical reference to his life of faithful service. The text, therefore, suggests reflection on three topics.

I. THE PROPRIETY OF INVOKING THE TESTIMONY OF GOD. Too frequently have public utterances and conversation been interlarded with the mention of the Divine Name, violating the third commandment and the Saviour's instructions. The tendency of modern legislation to restrict the occasions on which the taking of an oath is obligatory should be welcomed. It is allowable to call God to witness in solemn matters, befitting the dignity of the Most High. Especially in matters that lie within God's cognizance only, as here respecting the frequency of the apostle's petitions at the mercy-seat. The invocation of the Divine witness is seemliest from the lips of his servants. With what show of reason can others demand his presence to confirm their statements? Profane swearers convict themselves of inconsistency. Even a regard for others' feelings will sometimes lead men to abstain from trifling with the sacred Name of our Father and Friend.

II. THE IMPORTANCE OF INTERCESSORY PRAYER. Largeness of heart contributes much to the enjoyment and prevalence of our prayers. When we seem dull in respect of our own needs, the remembrance of another's wants may "unlock the scaled fountain." We may gauge our interest in our fellows by the regularity of our petitions on their behalf. If we pray not often for them, how can we be said to care for their welfare? Speak of them where it shall be of most avail.

"For what are men better than sheep or goats,
That nourish a blind life within the brain,
If, knowing God, they lift not hands of prayer
Both for themselves and those who call them friend?" The apostle evidently thinks of praying as a real part of Christian service. Like the incense which it was the honourable duty of the priests to offer, so did Paul daily "lift up holy hands" as his continual sacrifice and ministration. It is a law of God's paternal government that his children's requests should, though so simple and feeble in themselves, link them with Omnipotence, and achieve mightiest effects. What ails us that we are so slow to visit this "wishing-gate"? God measures the constancy and fervency of our prayers. They are not a small performance soon forgotten. They constitute a revelation of our condition, a spiritual thermometer whose readings are registered.

III. THE QUALITIES THAT RENDER SERVICE ACCEPTABLE TO GOD. It must be spiritual, that is, not formal or ceremonial, but an expression of the inner life; not rendered as a burdensome task, but according to "the spirit that giveth life rather than the letter which killeth." The apostle was constrained by love, for Christ had laid hold of his heart's affections and made him conscious of a new inward impulse, which transfigured obedience and made it liberty, and altered wearisome duty into gladsome service. It was the difference between the mechanical elevation and motion of a kite by the wind, and the soaring flight of the bird joying in its vital powers. Spiritual service is not blind, unreasoning devotion, but a ministration approved of by the noblest faculties of the soul. It is evangelical, arising from and moving in the sphere of the glorious revelation of the Son of God. Through Christ had the apostle "received grace and apostleship for obedience to the faith among all nations, for his Name's sake" (ver. 5). The knowledge and reception of the gospel imply privilege and responsibility. The true Christian life is filled with gospel motives and aims, nor is any condition inapt for gospel service, its priesthood and sacrifices. - S.R.A.

What is necessary to render a journey, or a voyage, prosperous in the estimation of a real Christian? Is he satisfied if by it his temporal interests are advanced, if he enjoys worldly pleasure, if he meets with kind friends, if he be preserved from calamity, and return home with invigorated health? These are blessings which require his grateful acknowledgments to God. With these he ought to be contented, if this world were his home. But when he remembers that heaven is his true country, and religion his great business, he must feel that something more is necessary.

I. WE SHOULD SEEK MORE AFFECTING AND ADMIRING VIEWS OF THE CREATOR, AS DISPLAYED IN HIS WORKS. When our minds are employed upon the works of nature, it is generally only to make them subservient to our worldly interest, or to administer to our earthly gratification; and not to warm our hearts by the contemplation of that infinite power, wisdom, and goodness, which appear in the formation of them. If such conduct at all times is inexcusable and ungrateful, it is doubly so in our journeys, in which the works of God are presented to us in rapid succession.

II. WE SHOULD ACQUIRE A MORE DEEP AND GRATEFUL SENSE OF THE GOODNESS AND CARE OF THAT PROVIDENCE ON WHICH WE DEPEND. Though in God "we live, and move, and have our being," yet the majority of mankind think but little of this guardian providence. And even Christians, when nothing occurs to interrupt the regular course of their lives, are too apt to forget their dependence; but surely in our journeys we must, from their unseen dangers, feel that we need each moment to be shielded by the power of God.

III. IT SHOULD DEEPEN OUR CONVICTION OF THE VALUE AND UNIFORMITY OF THE RELIGION OF JESUS. The various objects presented to him will be calculated to produce this conviction. Far from home we meet with the disciples of the Redeemer.

IV. WE SHOULD EMBRACE OPPORTUNITIES OF ACQUIRING AND DOING GOOD. Sometimes even believers, during their journeys, have found their graces withering, because they neglected these means of spiritual improvement. Carefully guard against this. Let the Word of God not be disregarded. Let nothing interfere with prayer, Sabbath duties, etc. Be not ashamed to avow your attachment to the blessed Saviour. A word spoken in season may be the means of saving a soul.

V. REMEMBER THAT OUR WHOLE LIFE IS A JOURNEY TOWARDS ETERNITY. Frequently think, when far from home, that you are only sojourners upon earth; that heaven is your country.

(S. Davies, D. D.)

I. DEPENDS UPON THE WILL OF GOD.

II. SUPPOSES GOD'S CARE, DIRECTION, AND BLESSING.

III. CAN ONLY BE SECURED BY EARNEST PRAYER.

(J. Lyth, D. D.)

or in the will, etc. — Paul seemed to regard the will of God as a straight course, in which he was desirous of sailing; or as a circle, outside of whose radius he would not steer, through selfishness, impatience, and self-judgment. The track marked out on God's chart must be followed, for out of it were shoals and rocks, where he would founder and make shipwreck of his faith.

Prayer and the will of God: — There is nothing with which Christians should be more habitually impressed than that God is the disposer of events. They should look to His will in the smallest concerns of life, as well as in affairs of the greatest moment. Even a prosperous voyage is from the Lord. In this way they glorify God by acknowledging His providence in all things, and have the greatest confidence and happiness in walking before Him. Here we also learn that, while the will of God concerning any event is not ascertained, we have liberty to desire and pray for what we wish, provided our prayers and desires are conformed to His holiness. We also learn in this place that, since all events depend on the will of God, we ought to acquiesce in them, however contrary they may be to our wishes; and likewise that in those things in which the will of God is not apparent, we should always accompany our prayers and our desires with this condition if it be pleasing to God, and to be ready to renounce our desires as soon as they appear not to be conformed to His will. "O how sweet a thing," as one has well observed, "were it for us to learn to make our burdens light by framing our hearts to the burthen, and making the Lord's will our law!"

(J. Haldane.)

Note —

I. THE LONGING OF AN EARNEST MIND FOR ENGAGEMENT IN CHRIST'S SERVICE. Paul wished to see them —

1. That he might impart some spiritual gift. Some suppose reference is made to those supernatural gifts in which the Church at Corinth was so rich, and were they still in the Church some would be tempted to say, "Give me this power," with a view to usefulness. But why do you not use those you already have? It is not that our Churches come behind in gifts, but that so many are unemployed. Everyone has some gift — use it. Some mistake their gifts and hinder. If you have no gift for public prayer, pray in silence. But all have the gift of tongues. Everyone can speak a word in season to them that are weary. Pray that they may be baptized with fire. That will purge from detraction, etc., and make meet for the Master's use.

2. That he and they might be comforted by the faith of each. There is a law pervading God's works by which the giver becomes the receiver. The seed comes back in the harvest; the ocean receives the rain it gives off in evaporation. Nothing is so injurious as selfishness; nothing so remunerative as benevolence. No prayer is so profitable as intercession for others; no Bible knowledge so rich as that derived from exposition to others. How many have been recompensed for efforts made to attend the prayer meeting!

II. THE DELAYS OFTEN MET WITH IN THE ACCOMPLISHMENT OF OUR WORK. Do not suppose that because your motive is pure your end will be achieved at once. Paul planned long ago to visit Rome, but found his plans set aside by God. In all your undertakings do what he did — pray to, and then wait for, God to make the way plain. The opportunity will come in His, i.e., the best time.

III. OUR DESIRE FOR EMPLOYMENT IN CHRIST'S WORK MAY BE REALISED IN A WAY LEAST EXPECTED. The spirit, rather than the letter, of the prayer is answered. How little Paul thought that he would enter Rome a prisoner; but the sequel shows that God was right. What a rich experience Paul brought with him, and accumulated for the benefit of the Church of all ages. How invaluable is the record of his shipwreck! We could ill have spared the incidents of his history even for more sermons and epistles. Then he tells us how that all fell out for the furtherance of the end he had in view (Philippians 1).

IV. TO ACCOMPLISH CHRIST'S WORK WE MUST HAVE A POWERFUL CONVICTION —

1. Of our personal indebtedness.

2. Of the glory and power of the gospel.

(J. S. Pearsall.)

I. ITS ADVANTAGES. It accomplishes more than a letter — hence reading the Word at home does not supersede the necessity of the living ministry.

II. ITS OBJECTS.

1. The communication of some spiritual good.

2. Mutual edification.

III. ITS ATTRACTIONS.

1. Mutual love.

2. Love to Christ.

(J. Lyth, D. D.)

1. Supposes personal communication about Divine things.

2. Contributes to the development, increase, and communion of faith.

3. Secures mutual comfort — the minister needs it — can impart it.

4. Promotes unity of affection and effort.

(J. Lyth, D. D.)

I. NOTICE THE MANLY EXPRESSION OF CHRISTIAN AFFECTION WHICH THE APOSTLE ALLOWS HIMSELF HERE. Very few Christian teachers could or should venture to talk so much about themselves as Paul did. The strong infusion of the personal element in all his letters is so transparently simple, so free from affectation or unctuous sentiment, that it attracts rather than repels. He had never been in Rome when he spoke these words; he had no personal relations with any of the believers there; but still his heart went out towards them, and he was not ashamed to show it. "I long to see you."

II. NOTE THE LOFTY CONSCIOUSNESS OF THE PURPOSE OF THEIR MEETING. The word he employs here, "gift," is never used in the New Testament for a thing that one man can give to another, but is always employed for the concrete results of the grace of God bestowed upon men. The very expression, then, shows that Paul thought of him self, not as the original giver, but simply as a channel through which was communicated what God had given. In the same direction points the adjective which accompanies the noun — a "spiritual gift" — which probably describes the origin of the gift as being the Spirit of God, rather than defines the seat of it when received as being the spirit of the receiver. Notice, too, as bearing on the limits of Paul's part in She gift, the delicacy of the language in his statement of the ultimate purpose of the gift. He does not say, "that I may strengthen you," which may have been too egotistical, but he says, "that ye may be strengthened," for the true strengthener is not Paul, but the Spirit of God. And now, what are the lessons that I take from this?

1. No Christian teacher has any business to open his mouth unless he is sure that he has got something to impart to men as a gift from the Divine Spirit. And no Christian organisation has any right to exist unless it recognises the communication and farther spreading of this spiritual gift as its great function. That is the one lesson, and the other one is this —

2. Have you received the gift that I have, under the limitations already spoken of, to bestow? That is, have you taken Christ, and have you faith in Him. The purpose of the Church, and the purpose of the ministry, is that spiritual gifts may be imparted. And if that purpose be not accomplished, all other purposes that are accomplished are worse than nothing.

III. NOTE THE LOWLY CONSCIOUSNESS THAT MUCH WAS TO BE RECEIVED AS WELL AS MUCH TO BE GIVEN. The apostle corrects himself after he has said, "that I may impart unto you some spiritual gift," by adding, "that is, that I may be comforted (or rather, encouraged) together with you by the mutual faith both of you and me." If his language were not so transparently sincere, and springing from deep interest into the relationship between himself and these people, we should say it was exquisite courtesy and beautiful delicacy. But it moves in a region far more real than the region of courtesy, and it speaks the inmost truth about the conditions on which the Roman Christians should receive, viz., that they should also give. There is only one giver who is only a giver, and that is God. All other givers are also receivers. Paul's was a richly-complicated nature — firm as a rock in the will, tremulously sensitive in its sympathies; like some strongly rooted tree with its stable stem and a green cloud of fluttering foliage that moves in the lightest air. So his spirit rose and fell according to the reception that he met from his brethren, and the manifestation of their faith quickened and strengthened his. And he is but one instance of a universal law. All teachers, the more genuine they are, the more sympathetic they are, are the more sensitive of their environment. The hearer reacts on the speaker quite as much as the speaker does on the hearer. If you have got ice in the pews, that brings down the temperature up here. And the unbelief and low-toned religion of a congregation is always pulling down the faith and the fervour of their minister, if he be better and holier, as they expect him to be, than they are. On the other hand, the true encouragement to give a man when he is trying to do God's will, to preach Christ's gospel, is not to pat him on the back and say, "What a remarkable sermon that was of yours! What a genius; what an orator!" not to go about praising it; but to come and say, "Thy words have led me to Christ; and from these I have taken the gift of gifts."

(A. Maclaren, D. D.)

Men of the noblest disposition think themselves happiest when others share with them in their happiness.

(Jeremy Taylor.)

I. THE OBJECT WHICH WE ALL SHOULD HAVE IN VIEW — "that we may be established."

1. In knowledge. This kind of knowledge Paul terms "the full assurance of understanding to the acknowledgment of the mystery of God," etc. When we attain this, comprehend the gospel of Christ so completely that we see its adaptation to all our wants, it becomes its own evidence; doubt vanishes, the heart and the mind are both at rest.

2. In holiness (1 Thessalonians 3:12, 13) So that we get a fixed abhorrence of evil, and love good for its own sake, and be like God and those holy beings who minister to Him perpetually.

3. In all those external habits which flow from holiness. The holiness of the Christian's heart must be manifest in his daily habits and conduct, "in every good word and work."

II. THE MEANS WHICH MAY BE EMPLOYED TO FURTHER THAT OBJECT. God Himself is the source of the establishment of His people, but the Word of God is explicit as to the part which men should take in the same. While, therefore, it is frequently a prayer of the apostle that the Churches might be "established in the faith," this is no less the subject of exhortation (1 Corinthians 15:58). While we are using the prescribed means, we may look to Him for His needful blessing; the grace of God cooperates with the energy to which He brings His people. And among these means which God has provided are —

1. The ministry of the gospel. This is perhaps a less important means than it once was, because of the accessibility of the Word of God to all; and now each parent, each master, may become a minister of Christ in his own household. Yet still ministers have been appointed by Christ as instruments in the building up of their fellow Christians.

2. The summoning into activity all the individual powers. If you have any earnestness, decision, promptitude, courage, in prosecuting any common business, try the sincerity of your spirits by seeking whether they are manifest in seeking your spiritual progress daily.

3. Prayer.

(Baptist Noel, M. A.)

The relations of Christians to each other are like the several flowers in a garden that have upon each the dew of heaven, which being shaken with the wind, they let fall the dew at each other's roots, whereby they are jointly nourished, and become nourishers of one another.

(J. Bunyan.)

And I might add that service in itself, through the blessing of the Holy Spirit, is always a means of comfort, because of the blessedness which it yields to a generous heart to be doing good to others. Oh! you little know how much pleasure you would derive from the kindly endeavours to impart joy to others. I passed a brother yesterday whose eyes sparkled, and his cheerful face was lit up with smiles. Though I did not know the man, I seemed to read his character in his countenance. Surely, thought I, he is a busy one who is trying to dispense some blessings to the needy. Again this morning I fell in with him, and this time I made his acquaintance. His cordial greeting pleased me, and his lively manner induced me to ask on what good errand he had been. "Well," said he, "I have just been visiting some poor people, and talking with some sick ones, and I have had a sweet time with them." Yes; that is the way to get sweet times.

(C. H. Spurgeon.)

As in the case of fire, if anyone gather together many lights, it is a bright flame that he kindles; thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined with the members of our own selves, great is the comfort we receive.

( Chrysostom.)

Faith is the all-inspiring element of work everywhere! No man long pursues any work which he does not believe in. No man invests his money in something he does not believe in. Faith is not misty imagination, nor is it a mere mystical meditation about God; it is built upon what God is and what God has said and what God has done. But then there comes in this other consideration; faith is a thing of degree. Here, then, it touches the point of mutuality! If you and I engage in a commercial enterprise, I find my faith weakened or strengthened. I say I wish you knew a little more about that enterprise. If we do business with a great firm, the doubt of others affects us. It was a terrible thing when the crew of Columbus said, "We do not believe." The heroism of that man is seen in the fact that he found the land in spite of the mutinous crew! But where there is this element of mutuality in faith, there is wonderful strength.

I. SUCCESSFUL ENTERPRISES NEED THE FAITH OF EVERY ONE OF US. The unbeliever is a weakness wherever he is. Do you believe that yourself? Masses are not strong in and of themselves. The unity of the spirit in the bond of faith — that is strength.

1. Men who are engaged on gospel enterprises can only do it in proportion as they believe in Christ, and in each other as true men in Christ.

2. If you are mated to another, take care your friend believes with you, or, young woman, you will regret it. You cannot row to heaven with one oar comfortably; both must row together. It is a terrible revelation to some. "I am yoked to an unbelievers."

3. The enterprises of home-life demand mutual faith.

II. THE BEST FAITH NEEDS REFRESHMENT. Even Paul gained strength by another's faith. The rivulet feeds the sea, as well as the mountain feeds the river! The little child feeds my faith — I cannot hear a child's prayer without being helped. The increase of faith is made up of quiet influences! When you went to the seaside out of health, you wonder how it was you got better. You breathed the pure oxygen; you looked up to the broad heavens and forgot meaner things; your nature was influenced by a million little touches along the nerves. So you may be in an atmosphere of faith; and Paul wanted to see them to be in such an atmosphere and to contribute to it.

III. FAITH BRINGS COMFORT. When we voyage to America, "Do you believe in the captain, too?" Then, when evening comes, "Good night," and we are all comforted. The vessel is safe in which we voyage to heaven. All believe in the same Divine Lord over the storm. You are going home without trepidation tonight, but if you had lived in some parts of Italy some time ago we might have asked, "Are you afraid of being stabbed tonight? Which way are you going? We will walk together!" We are comforted by mutual faith in each other. The same thing holds good in regard to religion. What a glorious triumph over fear the early Christians enjoyed.

IV. FAITH GIVES COURAGE. There were a few people inside Rome who believed in Jesus, and the apostle took courage from the thought that he should not be alone, but be surrounded by a loyal few. In the army everyone helps the other's courage. There is no talk about danger, but only of taking the battlements! So wherever you are, by the exercise of your faith you are sustaining that poor fellow there who has the same battle to fight as you have.

V. FAITH MEANS PRAYER. "Making request," etc. You cannot work yourself up into love or faith! It must be something that comes to you. Every good gift comes from God. What we want to make request for is faith, and if we have it as a possession, may God enlarge it.

(W. M. Statham.)

David, Paul, RomansRomeAlways, Asking, Beseeching, Clear, Entreating, God's, Journey, Least, Length, Making, Opened, Perhaps, Prayers, Prospered, Prosperous, Request, Requesting, Somehow, Succeed1. Paul commends his calling to the Romans;
9. and his desire to come to them.
16. What his gospel is.
18. God is angry with sin.
21. What were the sins of mankind.

Romans 1:10

     1115   God, purpose of
     1175   God, will of
     5046   opportunities
     8125   guidance, promise

Romans 1:8-10

     5109   Paul, apostle

Romans 1:9-10

     8252   faithfulness, relationships
     8492   watchfulness, leaders

Beautiful Thoughts
"Beautiful Thoughts" From Henry Drummond Arranged by Elizabeth Cureton {Project Gutenberg Editorial note: Many quotes from "The Greatest Thing in the World" did not provide a page number.} 1892 The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made.--Rom. i. 20. To My Dear Friend Helen M. Archibald This Book Is Affectionately Inscribed. …
Henry Drummond—Beautiful Thoughts

February 19. "As Much as in Me is I am Ready" (Rom. I. 15).
"As much as in me is I am ready" (Rom. i. 15). Be earnest. Intense earnestness, a whole heart for Christ, the passion sign of the cross, the enthusiasm of our whole being for our Master and humanity--this is what the Lord expects, this is what His cross deserves, this is what the world needs, this is what the age has a right to look for. Everything around us is intensely alive. Life is earnest, death is earnest, sin is earnest, men are earnest, business is earnest, knowledge is earnest, the age is …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Third Sunday after Easter
Text: First Peter 2, 11-20. 11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 12 having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation. 13 Be subject to every ordinance of man for the Lord's sake: whether to the king, as supreme; 14 or unto governors, as sent by him for vengeance on evil-doers and for praise …
Martin Luther—Epistle Sermons, Vol. II

Nineteenth Day. Holiness and Resurrection.
The Son of God, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection of the dead.'--Rom. i. 4. These words speak of a twofold birth of Christ. According to the flesh, He was born of the seed of David. According to the Spirit, He was the first begotten from the dead. As He was a Son of David in virtue of His birth through the flesh, so He was declared to be the Son of God with power, …
Andrew Murray—Holy in Christ

First Day. God's Call to Holiness.
Like as He which called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy, for I am holy.'--1 Pet. i. 15, 16. The call of God is the manifestation in time of the purpose of eternity: 'Whom He predestinated, them He also called.' Believers are 'the called according to His purpose.' In His call He reveals to us what His thoughts and His will concerning us are, and what the life to which He invites us. In His call He makes clear to …
Andrew Murray—Holy in Christ

The Gospel the Power of God
'I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth.'--ROMANS i. 16. To preach the Gospel in Rome had long been the goal of Paul's hopes. He wished to do in the centre of power what he had done in Athens, the home of wisdom; and with superb confidence, not in himself, but in his message, to try conclusions with the strongest thing in the world. He knew its power well, and was not appalled. The danger was an attraction to his chivalrous …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Witness of the Resurrection
'Declared to be the Son of God with power, ... by the resurrection of the dead.'--ROMANS i. 4 (R.V.). It is a great mistake to treat Paul's writings, and especially this Epistle, as mere theology. They are the transcript of his life's experience. As has been well said, the gospel of Paul is an interpretation of the significance of the life and work of Jesus based upon the revelation to him of Jesus as the risen Christ. He believed that he had seen Jesus on the road to Damascus, and it was that appearance …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Privilege and Obligation
'To all that be in Rome, beloved of God, called to be saints.'--ROMANS i. 7. This is the address of the Epistle. The first thing to be noticed about it, by way of introduction, is the universality of this designation of Christians. Paul had never been in Rome, and knew very little about the religious stature of the converts there. But he has no hesitation in declaring that they are all 'beloved of God' and 'saints.' There were plenty of imperfect Christians amongst them; many things to rebuke; much …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Paul's Longing
'I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12. That is, that I may be comforted together with you, by the mutual faith both of you and me.'--ROMANS i. 11, 12. I am not wont to indulge in personal references in the pulpit, but I cannot but yield to the impulse to make an exception now, and to let our happy circumstances mould my remarks. I speak mainly to mine own people, and I must trust that other friends who may hear or read my words will …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Sin in the Heart the Source of Error in the Head
ROMANS i. 28.--"As they did not like to retain God in their knowledge, God gave them over to a reprobate mind." In the opening of the most logical and systematic treatise in the New Testament, the Epistle to the Romans, the apostle Paul enters upon a line of argument to demonstrate the ill-desert of every human creature without exception. In order to this, he shows that no excuse can be urged upon the ground of moral ignorance. He explicitly teaches that the pagan knows that there is one Supreme …
William G.T. Shedd—Sermons to the Natural Man

All Mankind Guilty; Or, Every Man Knows More than He Practises.
ROMANS i. 24.--"When they knew God, they glorified him not as God." The idea of God is the most important and comprehensive of all the ideas of which the human mind is possessed. It is the foundation of religion; of all right doctrine, and all right conduct. A correct intuition of it leads to correct religious theories and practice; while any erroneous or defective view of the Supreme Being will pervade the whole province of religion, and exert a most pernicious influence upon the entire character …
William G.T. Shedd—Sermons to the Natural Man

Knowledge. Worship. Gratitude.
The people mentioned by Paul in our text fell into two great evils, or rather into two forms of one great evil--atheism: the atheism of the heart, and the atheism of the life. They knew God, but they glorified him not as God, neither were they thankful. We will first consider the first sin mentioned here, and then the second. I shall not look at these two evils as if you were Romans, because I know that you are not, but I shall adapt the text to your own case, and speak of these sins, as Englishmen …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 30: 1884

Inexcusable Irreverence and Ingratitude
"They are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful."--Romans 1:20-21. This first chapter of the Epistle to the Romans is a dreadful portion of the Word of God. I should hardly like to read it all through aloud; it is not intended to be so used. Read it at home, and be startled at the awful vices of the Gentile world. Unmentionable crimes were the common pleasures of those wicked ages; but the chapter is also a striking picture of heathenism …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

The Beloved Pastor's Plea for Unity
"To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ."--Romans 1:7. IN A FEW MINUTES we shall gather together as members of the Church of Christ to celebrate the memorial of his death. It is a memorable sight to see so many Christian people sitting together with the object of observing this ordinance. Frequently as I have seen it, I must confess that, when sitting in the chair at the head of the table, I often feel overawed …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 39: 1893

Sources of Our Knowledge of Jesus
20. The earliest existing record of events in the life of Jesus is given to us in the epistles of Paul. His account of the appearances of the Lord after his death and resurrection (I. Cor. xv. 3-8) was written within thirty years of these events. The date of the testimony, however, is much earlier, since Paul refers to the experience which transformed his own life, and so carries us back to within a few years of the crucifixion. Other facts from Jesus' life may be gathered from Paul, as his descent …
Rush Rhees—The Life of Jesus of Nazareth

The Holy Spirit in the Glorified Christ.
"Declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead."--Rom. i. 4. From the foregoing studies it appears that the Holy Spirit performed a work in the human nature of Christ as He descended the several steps of His humiliation to the death of the cross. The question now arises, whether He had also a work in the several steps of Christ's exaltation to the excellent glory, i.e., in His resurrection, ascension, royal dignity, and second coming. …
Abraham Kuyper—The Work of the Holy Spirit

Proposition Though the Necessity and Indispensableness of all the Great and Moral Obligations of Natural Religion,
and also the certainty of a future state of rewards and punishments, be thus in general deducible, even demonstrably, by a chain of clear and undeniable reasoning; yet (in the present state of the world, by what means soever it came originally to be so corrupted, the particular circumstances whereof could not now be certainly known but by revelation,) such is the carelessness, inconsiderateness, and want of attention of the greater part of mankind; so many the prejudices and false notions taken up …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Rome and Ephesus
Corinth as portrayed in the Epistles of Paul gives us our simplest and least contaminated picture of the Hellenic Christianity which regarded itself as the cult of the Lord Jesus, who offered salvation--immortality--to those initiated in his mysteries. It had obvious weaknesses in the eyes of Jewish Christians, even when they were as Hellenised as Paul, since it offered little reason for a higher standard of conduct than heathenism, and its personal eschatology left no real place for the resurrection …
Kirsopp Lake—Landmarks in the History of Early Christianity

With the Opening of this ChapterWe Come to Quite a Different Theme. ...
With the opening of this chapter we come to quite a different theme. Like a fever-tossed patient, Ecclesiastes has turned from side to side for relief and rest; but each new change of posture has only brought him face to face with some other evil "under the sun" that has again and again pressed from him the bitter groan of "Vanity." But now, for a moment, he takes his eyes from the disappointments, the evil workings, and the sorrows, that everywhere prevail in that scene, and lifts them up to see …
F. C. Jennings—Old Groans and New Songs

Here Some Man Shall Say; "If the Concupiscence of the Bad...
16. Here some man shall say; "If the concupiscence of the bad, whereby it comes that they bear all evils for that which they lust after, be of the world, how is it said to be of their will?" As if, truly, they were not themselves also of the world, when they love the world, forsaking Him by Whom the world was made. For "they serve the creature more than the Creator, Who is blessed for ever." [2670] Whether then by the word "world," the Apostle John signifies lovers of the world, the will, as it is …
St. Augustine—On Patience

On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate; …
Athanasius—Select Works and Letters or Athanasius

Fundamental Ideas of Man and his Redemption.
To Athanasius the Incarnation of the Son of God, and especially his Death on the Cross, is the centre of faith and theology (Incar. 19, kephalaion tes pisteos, cf. 9. 1 and 2, 20. 2, &c.). For our salvation' (Incar. 1) the Word became Man and died. But how did Athanasius conceive of salvation'? from what are we saved, to what destiny does salvation bring us, and what idea does he form of the efficacy of the Saviour's death? Now it is not too much to say that no one age of the Church's existence has …
Athanasius—Select Works and Letters or Athanasius

Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter vi (Circa A. D. 1127) to the Same
To the Same He protests against the reputation for holiness which is attributed to him, and promises to communicate the treatises which he has written. I. Even if I should give myself to you entirely that would be too little a thing still in my eyes, to have recompensed towards you even the half of the kindly feeling which you express towards my humility. I congratulate myself, indeed, on the honour which you have done me; but my joy, I confess, is tempered by the thought that it is not anything …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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