English · KJV

Diodorus of Tarsus

Nicene & Post-Nicene · AD 325–500 · 133 passages across 2 books

Commentary

101–120 of 133
Romans 8:1

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Paul shows here that those who are under the law, because they live according to the flesh, are under sin and condemnation. But those who are in Christ are not under condemnation because they do not walk according to the flesh.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 8:11

But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

Having already mentioned the Spirit of Christ, Paul refers to him once more, calling him “the Spirit of him who raised Jesus from the dead.” By saying that the Spirit of Christ is also the Spirit of the Father, Paul teaches clearly that the Spirit of the Son partakes of the Father’s divinity and that their power is one, because they share the same essence as the Father.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 8:15

For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

In reality, the spirit of slavery and the spirit of sonship were one and the same Spirit, who was given to people according to what they deserved, whether it was good or evil.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 8:16

The Spirit itself beareth witness with our spirit, that we are the children of God:

Paul showed by this that he called the soul “spirit” when it was spiritual, and the gift of the Spirit “Spirit.”

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 8:17

And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

Here “suffer with him” does not mean that we should sympathize and come to the aid of the sufferer, as it usually does in everyday parlance. Christ did not suffer in order to get attention, nor did he undergo weakness in order to gain the sympathy of those who felt sorry for him. To suffer with Christ means to endure the same sufferings that he was forced to suffer by the Jews because he preached the gospel.… If we suffer with him we shall be worthy to be glorified with him as well. This glory is the reward of our sufferings and is not to be regarded as a free gift. The free gift is that we have received remission of our former sins.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 8:19

For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

The Scriptures often suggest that the visible creation is animate and that the universe has a rational sensibility.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 8:29

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

This text does not take away our free will. It uses the word foreknew before predestined. Now it is clear that “foreknowledge” does not by itself impose any particular kind of behavior. What is said here would be clearer if we started from the end and worked backwards. Whom did God glorify? Those whom he justified. Whom did he predestine? Those whom he foreknew, who were called according to his plan, i.e., who demonstrated that they were worthy to be called by his plan and made conformable to Christ.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 9:6

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

Because the promises which had been given to the Jews had been transferred to the Gentiles, Paul wanted to avoid the charge that God had lied about his promises, and so he shows how God remains faithful. The Scriptures make it clear that it was not those who were Israelites according to the flesh but those who by their godliness showed that they were worthy to be Israelites who were called children of Abraham.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 9:7

Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

Paul wants to say that it is not those who are of Abraham’s flesh who are his children, but those who are of the promise, who are godly and just, whom God promised according to his foreknowledge would be children of Abraham, just as Isaac was made righteous by the promise.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 9:16

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

God is not unjust simply because he does not give everyone what they deserve.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 9:21

Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

Do not dare to condemn God or imagine that he showed mercy on one and hardened another by accident, for it was according to the power of his foreknowledge that he gave each one his due. Nor is he guilty because he knew in advance what would happen, but rather each of those who was foreknown in this way is responsible for his own actions, whether good or evil.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 10:5

For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

Paul says that the man who fulfilled the law would enjoy the good things promised by it, that is to say, “a land flowing with milk and honey.”

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 10:7

Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

The Word of God leaves believers in no doubt either about the descent of the Lord from heaven for our sake or about the resurrection from the dead and the ascent into heaven.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 10:21

But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

It appears from the holding out of his hands that God is calling the people to himself. It is also a sign pointing toward the form of the cross.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 11:1

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

Fearing once again that exaggerating the rejection of the Jews might lead to a choice of disobedience, Paul turns to the small remnant of the election—the apostles and their fellow believers.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 11:3

Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

Paul takes these words of Elijah and applies them by analogy to the Savior, in that only a remnant obtained the grace of the promise.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 11:6

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

Grace shows the love for mankind of the one who gives it, but works demand compensation according to what they are worth.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 11:7

What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

What was Israel seeking? The promise that they would be made sons and heirs of the universe.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 11:16

For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

“First fruits” and “root” both refer here to the patriarchs, the lawgiver and the prophets. “Lump” and “branches” refer to the whole of the Jewish people.

PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 11:26

And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

What does it mean to say that “all Israel will be saved?” Just as we say that the whole world and all the nations are being saved because everywhere and among all nations there are those who are coming to faith, so also “all Israel will be saved” does not mean that every one of them will be but that either those who were understood by Elijah or those who are scattered all over the world will one day come to faith.

PAULINE COMMENTARY FROM THE GREEK CHURCH

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