Reference: Romans, The Epistle to the
Fausets
AUTHENTICITY, GENUINENESS. Peter (2Pe 3:15-16) quotes Ro 2:4, calling it "Scripture." The epistles of Clement (Cor. 35) and Polycarp (ad Philippians 6) quote respectively Ro 1:29-32 and Ro 14:10-12. Irenaeus (iv. 27, section 2) quotes it as Paul's (Ro 4:10-11). Melito's "Hearing of Faith" is entitled from Romans 10 or Ga 3:2-3. The Muratorian Canon, Syriac and Old Latin versions, have it. Heretics admitted its canonicity; so the Ophites (Hippol. Haer. 99; Ro 1:20-26); Basilides (238, Ro 8:19-22; 5:13-14); Valentinus (195, Ro 8:11); the Valentinians Heracleon and Ptolemaeus; Tatian (Orat. 4, Ro 1:20), and Marcion's canon. The epistle of the churches of Vienne and Lyons (Eusebius, H. E. v. 1; Ro 8:18); Athenagoras (13, Ro 12:1,21; 1:24); Theophilus of Antioch (Autol. 79, Ro 2:6,29; 13:7-8). Irenaeus, Tertullian, and Clement of Alexandria often quote it.
DATE AND PLACE OF WRITING. Paul wrote while at Corinth, for he commends to the Romans Phoebe, deaconess of Cenchreae, the port of Corinth (Ro 16:1-2). He was lodging at Gaius' house (Ro 16:23), a chief member of the Corinthian church (1Co 1:14). Erastus, "treasurer" ("chamberlain", KJV), belonged to Corinth (2Ti 4:20; Ac 19:22). The time was during his visit in the winter and spring following his long stay at Ephesus (Ro 16:27); for he was just about to carry the contributions of Macedonia and Achaia to Jerusalem (Ro 15:25-27; compare Ac 20:22), just after his stay at Corinth at this time (Ac 24:17; 1Co 16:4; 2Co 8:1-2; 9:1, etc.). His design of visiting Rome after Jerusalem (Ro 15:23-25) at this particular time appears incidentally from Ac 19:21. Thus, Paul wrote it in his third missionary journey, at the second of the two visas to Corinth recorded in Acts. He remained then three months in Greece.
He was on the point of sailing to Jerusalem when obliged to alter his purpose; the sea therefore was by this time navigable. It was not late in the spring, for, after passing through Macedon and visiting the coast of Asia Minor, he still expected to reach Jerusalem by Pentecost (Ac 20:16). He must therefore have written the epistle to the Romans early in spring, A.D. 58. Thus, it is logically connected with the epistles to the Galatians and Corinthians. He wrote 1 Corinthians before leaving Ephesus; 2 Corinthians on his way to Corinth; and Galatians at Corinth, where also he wrote Romans. Hence, the resemblance of these two epistles in style and substance. The epistle to the Galatians and the two almost contemporaneous epistles to the Corinthians are the most intense in feeling and varied in expression of Paul's epistles.
OCCASION. Intending long to visit Rome and Spain (Ro 1:9-13; 15:22-29), he was for the present unable, being bound for Jerusalem with the alms of the Gentile Christians. But, as Phoebe a deaconess of the neighbouring Cenchreae was starting for Rome (Ro 16:1-2), he sends meantime this epistle by her. Tertius wrote it at his dictation (Ro 16:22), the apostle with his own hand, as in other epistles, probably adding the benediction and abrupt doxology at the close. Had Peter or any other apostle founded the church at Rome, some allusion to him would have occurred in this epistle or in Paul's epistles written at Rome. Moreover Paul's rule was not to build on another's foundation (Ro 15:20). Also in dividing the field of labour between himself and Peter (Ga 2:7-9), as apostle of the Gentiles he claims the Romans as his share (Ro 1:13) and hopes to confer some "spiritual gift" (charism) on them to establish them; implying that heretofore no apostle had been with them to do so (Ro 1:11; compare Ac 8:14-17).
The date of the introduction of Christianity at Rome must have been very early. Andronicus and Junia were "in Christ" even before Paul. Probably of the Roman strangers or pilgrim sojourners at Jerusalem (Ac 2:10) who heard Peter's sermon at Pentecost, some were among the converts, and brought back the gospel to the metropolis. (See RUFUS.) In this sense Peter founded the church at Rome, though having never yet visited it. The constant contact between Judaea and Rome through commerce, the passing of soldiers back and forward from Caesarea, and the repairing of Jewish settlers at Rome to Jerusalem for the three great feasts, ensured an early entrance of the gospel into Rome. Hence too at first the church there had that tinge of Judaism which this epistle corrects. Its members were in part Jews originally, in part Gentiles (compare as to the Jewish element Romans 2; Romans 3; Romans 7; Romans 9; Ro 11:13). A considerable number saluted in Romans 16 were Jew-Christians: Mary, Aquila, Priscilla, Andronicus and Junia, Paul's kinsmen, Herodion, Apelles, Aristobulus (of the Herodian family).
The Jews at Rome were so numerous that Augustus assigned them a separate quarter beyond the Tiber, and permitted them freely to exercise their religion (Philo, Leg. ad Caium, 568). That Gentiles, however, composed the bulk of the Roman church appears from Ro 1:5,13; 9:3-4; 10:1, "my prayer to God for them" (the Jews, as distinguished from the Gentiles whom he here more directly addresses; so Sinaiticus, Vaticanus, Alexandrinus manuscripts read for "Israel"), Ro 11:23,25,30. But the Gentiles of this church were not Latin, but Greek. The literature of the early Roman church was written in Greek; the names of its bishops are almost all Greek. The early Latin versions of the New Testament were made for the provinces, especially Africa, nor Rome. The names in the salutations (Romans 16) are generally Greek; and the Latin names, Aquila, Priscilla, Junia, Rufus, were Jews. Julia (of the imperial household), Amplias, and Urbanus, are the few exceptions.
The Greeks were the most enterprising and intelligent of the middle and lower classes at Rome. Juvenal alludes satirically to their numbers and versatility (iii. 60-80; vi. 184); their intellectual restlessness made them sit loosely to traditional superstitions, and to be more open than others to inquire into the claims of Christianity. Many of the names (Romans 16) are found in the lists of freedmen and slaves of the early Roman emperors, "they of Caesar's household" (Php 4:22). (See PALACE.) From the lower and middle classes, petty tradesmen, merchants, and army officers, the gospel gradually worked upward; still "not many wise ... mighty ... noble were called" (1Co 1:26). The legend of Peter and Paul presiding together over the church at Rome probably represents the combination of Jews and Gentiles in it. The joint episcopate of Linus and Cletus subsequently may be explained by supposing one ruled over the Jewish, the other over the Gentile congregation; this gives point to the general argument of Romans 1-3 and Ro 10:12, that there is no respect of nationality with God. Accordingly, the epistle has the character of a general treatise.
The metropolitan church was the fittest one to whom to address such a general exposition of doctrine, at the same time the injunction of obedience to temporal rulers was appropriate at the head quarters of the imperial government (Ro 13:1). The epistles to Corinthians and Galatians, immediately preceding chronologically, are full of personal references. The epistle to the Romans summarizes what he had just written; namely, epistle to Corinthians representing the attitude of the gospel to the Gentile world, the epistle to Galatians its relation to Judaism. What was in these two epistles immediately drawn out by special Judaizing errors of the Galatians, and Gentile licence of the Corinthians, is in Romans methodically combined together add arranged for general application.
The doctrine of justification by faith only on the one hand is stated (Romans 1-5) as in Galatians; on the other antinomianism is condemned (Romans 6); and the avoidance of giving offence as to meats (Romans 14) answers to 1Co 6:12, etc., 1Co 8:1, etc. Alexandrinus manuscript transposes the doxology Ro 16:25-27 (which Sinaiticus and Vaticanus manuscripts keep as KJV) to the close of Romans 14. Probably the epistle was circulated in two forms, both with and without the two last chapters. The form without them removed the personal allusions which manuscript G still more divested it
See Verses Found in Dictionary
both Phrygia and Pamphylia, Egypt, and the parts of Libya which adjoin Cyrene, and the Romans sojourning here, both Jews and proselytes,
And the apostles who were in Jerusalem, having heard that Samaria had received the word of God, sent to them Peter and John; who, having come down, prayed for them that they might receive the Holy Spirit; read more. for he was not yet fallen upon any of them, only they were baptised to the name of the Lord Jesus. Then they laid their hands upon them, and they received the Holy Spirit.
And when these things were fulfilled, Paul purposed in his spirit to go to Jerusalem, passing through Macedonia and Achaia, saying, After I have been there I must see Rome also. And having sent into Macedonia two of those ministering to him, Timotheus and Erastus, he remained himself awhile in Asia.
for Paul thought it desirable to sail by Ephesus, so that he might not be made to spend time in Asia; for he hastened, if it was possible for him, to be the day of Pentecost at Jerusalem.
And now, behold, bound in my spirit I go to Jerusalem, not knowing what things shall happen to me in it;
And after a lapse of many years I arrived, bringing alms to my nation, and offerings.
Paul, bondman of Jesus Christ, a called apostle, separated to God's glad tidings, (which he had before promised by his prophets in holy writings,) read more. concerning his Son (come of David's seed according to flesh, marked out Son of God in power, according to the Spirit of holiness, by resurrection of the dead) Jesus Christ our Lord; by whom we have received grace and apostleship in behalf of his name, for obedience of faith among all the nations,
by whom we have received grace and apostleship in behalf of his name, for obedience of faith among all the nations, among whom are ye also the called of Jesus Christ: read more. to all that are in Rome, beloved of God, called saints: Grace to you and peace from God our Father and our Lord Jesus Christ.
to all that are in Rome, beloved of God, called saints: Grace to you and peace from God our Father and our Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is proclaimed in the whole world. read more. For God is my witness, whom I serve in my spirit in the glad tidings of his Son, how unceasingly I make mention of you,
For God is my witness, whom I serve in my spirit in the glad tidings of his Son, how unceasingly I make mention of you, always beseeching at my prayers, if any way now at least I may be prospered by the will of God to come to you.
always beseeching at my prayers, if any way now at least I may be prospered by the will of God to come to you. For I greatly desire to see you, that I may impart to you some spiritual gift to establish you;
For I greatly desire to see you, that I may impart to you some spiritual gift to establish you;
For I greatly desire to see you, that I may impart to you some spiritual gift to establish you; that is, to have mutual comfort among you, each by the faith which is in the other, both yours and mine.
that is, to have mutual comfort among you, each by the faith which is in the other, both yours and mine. But I do not wish you to be ignorant, brethren, that I often proposed to come to you, (and have been hindered until the present time,) that I might have some fruit among you too, even as among the other nations also.
But I do not wish you to be ignorant, brethren, that I often proposed to come to you, (and have been hindered until the present time,) that I might have some fruit among you too, even as among the other nations also.
But I do not wish you to be ignorant, brethren, that I often proposed to come to you, (and have been hindered until the present time,) that I might have some fruit among you too, even as among the other nations also.
But I do not wish you to be ignorant, brethren, that I often proposed to come to you, (and have been hindered until the present time,) that I might have some fruit among you too, even as among the other nations also. I am a debtor both to Greeks and barbarians, both to wise and unintelligent: read more. so, as far as depends on me, am I ready to announce the glad tidings to you also who are in Rome.
so, as far as depends on me, am I ready to announce the glad tidings to you also who are in Rome. For I am not ashamed of the glad tidings; for it is God's power to salvation, to every one that believes, both to Jew first and to Greek: read more. for righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, But the just shall live by faith.
for from the world's creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity, so as to render them inexcusable.
for from the world's creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity, so as to render them inexcusable. Because, knowing God, they glorified him not as God, neither were thankful; but fell into folly in their thoughts, and their heart without understanding was darkened: read more. professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of an image of corruptible man and of birds and quadrupeds and reptiles. Wherefore God gave them up also in the lusts of their hearts to uncleanness, to dishonour their bodies between themselves:
Wherefore God gave them up also in the lusts of their hearts to uncleanness, to dishonour their bodies between themselves: who changed the truth of God into falsehood, and honoured and served the creature more than him who had created it, who is blessed for ever. Amen. read more. For this reason God gave them up to vile lusts; for both their females changed the natural use into that contrary to nature;
being filled with all unrighteousness, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers, back-biters, hateful to God, insolent, proud, boasters, inventors of evil things, disobedient to parents, read more. void of understanding, faithless, without natural affection, unmerciful; who knowing the righteous judgment of God, that they who do such things are worthy of death, not only practise them, but have fellow delight in those who do them.
or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leads thee to repentance?
who shall render to each according to his works:
but he is a Jew who is so inwardly; and circumcision, of the heart, in spirit, not in letter; whose praise is not of men, but of God.
What then is the superiority of the Jew? or what the profit of circumcision? Much every way: and first, indeed, that to them were entrusted the oracles of God. read more. For what? if some have not believed, shall their unbelief make the faith of God of none effect? Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment. But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man. Far be the thought: since how shall God judge the world? For if the truth of God, in my lie, has more abounded to his glory, why yet am I also judged as a sinner? and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just. What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin: according as it is written, There is not a righteous man, not even one; there is not the man that understands, there is not one that seeks after God. All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is not so much as one: their throat is an open sepulchre; with their tongues they have used deceit; asps' poison is under their lips: whose mouth is full of cursing and bitterness; swift their feet to shed blood; ruin and misery are in their ways, and way of peace they have not known: there is no fear of God before their eyes. Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God. Wherefore by works of law no flesh shall be justified before him; for by law is knowledge of sin. But now without law righteousness of God is manifested, borne witness to by the law and the prophets; righteousness of God by faith of Jesus Christ towards all,and upon all those who believe: for there is no difference; for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption which is in Christ Jesus; whom God has set forth a mercy-seat, through faith in his blood, for the shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; for the shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of the faith of Jesus. Where then is boasting? It has been excluded. By what law? of works? Nay, but by law of faith; for we reckon that a man is justified by faith, without works of law. Is God the God of Jews only? is he not of the nations also? Yea, of nations also: since indeed it is one God who shall justify the circumcision on the principle of faith, and uncircumcision by faith. Do we then make void law by faith? Far be the thought: no, but we establish law.
How then has it been reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision as seal of the righteousness of faith which he had being in uncircumcision, that he might be the father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also;
Therefore having been justified on the principle of faith, we have peace towards God through our Lord Jesus Christ; by whom we have also access by faith into this favour in which we stand, and we boast in hope of the glory of God. read more. And not only that, but we also boast in tribulations, knowing that tribulation works endurance; and endurance, experience; and experience, hope; and hope does not make ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit which has been given to us: for we being still without strength, in the due time Christ has died for the ungodly. For scarcely for the just man will one die, for perhaps for the good man some one might also dare to die; but God commends his love to us, in that, we being still sinners, Christ has died for us. Much rather therefore, having been now justified in the power of his blood, we shall be saved by him from wrath. For if, being enemies, we have been reconciled to God through the death of his Son, much rather, having been reconciled, we shall be saved in the power of his life. And not only that, but we are making our boast in God, through our Lord Jesus Christ, through whom now we have received the reconciliation. For this cause, even as by one man sin entered into the world, and by sin death; and thus death passed upon all men, for that all have sinned: (for until law sin was in the world; but sin is not put to account when there is no law;
(for until law sin was in the world; but sin is not put to account when there is no law; but death reigned from Adam until Moses, even upon those who had not sinned in the likeness of Adam's transgression, who is the figure of him to come.
but death reigned from Adam until Moses, even upon those who had not sinned in the likeness of Adam's transgression, who is the figure of him to come. But shall not the act of favour be as the offence? For if by the offence of one the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man Jesus Christ, abounded unto the many. read more. And shall not as by one that has sinned be the gift? For the judgment was of one to condemnation, but the act of favour, of many offences unto justification. For if by the offence of the one death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one Jesus Christ:) so then as it was by one offence towards all men to condemnation, so by one righteousness towards all men for justification of life. For as indeed by the disobedience of the one man the many have been constituted sinners, so also by the obedience of the one the many will be constituted righteous. But law came in, in order that the offence might abound; but where sin abounded grace has overabounded, in order that, even as sin has reigned in the power of death, so also grace might reign through righteousness to eternal life through Jesus Christ our Lord.
But if the Spirit of him that has raised up Jesus from among the dead dwell in you, he that has raised up Christ from among the dead shall quicken your mortal bodies also on account of his Spirit which dwells in you.
For I reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed to us. For the anxious looking out of the creature expects the revelation of the sons of God: read more. for the creature has been made subject to vanity, not of its will, but by reason of him who has subjected the same, in hope that the creature itself also shall be set free from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groans together and travails in pain together until now.
for I have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh; who are Israelites; whose is the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises;
Brethren, the delight of my own heart and my supplication which I address to God for them is for salvation.
For there is no difference of Jew and Greek; for the same Lord of all is rich towards all that call upon him.
For I speak to you, the nations, inasmuch as I am apostle of nations, I glorify my ministry;
And they too, if they abide not in unbelief, shall be grafted in; for God is able again to graft them in.
For I do not wish you to be ignorant, brethren, of this mystery, that ye may not be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the nations be come in;
For as indeed ye also once have not believed in God, but now have been objects of mercy through the unbelief of these;
I beseech you therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your intelligent service.
Be not overcome by evil, but overcome evil with good.
Let every soul be subject to the authorities that are above him. For there is no authority except from God; and those that exist are set up by God.
Render to all their dues: to whom tribute is due, tribute; to whom custom, custom; to whom fear, fear; to whom honour, honour. Owe no one anything, unless to love one another: for he that loves another has fulfilled the law.
But thou, why judgest thou thy brother? or again, thou, why dost thou make little of thy brother? for we shall all be placed before the judgment-seat of God. For it is written, I live, saith the Lord, that to me shall bow every knee, and every tongue shall confess to God. read more. So then each of us shall give an account concerning himself to God.
But I am persuaded, my brethren, I myself also, concerning you, that yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. But I have written to you the more boldly, brethren, in part, as putting you in mind, because of the grace given to me by God, read more. for me to be minister of Christ Jesus to the nations, carrying on as a sacrificial service the message of glad tidings of God, in order that the offering up of the nations might be acceptable, sanctified by the Holy Spirit. I have therefore whereof to boast in Christ Jesus in the things which pertain to God. For I will not dare to speak anything of the things which Christ has not wrought by me, for the obedience of the nations, by word and deed, in the power of signs and wonders, in the power of the Spirit of God; so that I, from Jerusalem, and in a circuit round to Illyricum, have fully preached the glad tidings of the Christ; and so aiming to announce the glad tidings, not where Christ has been named, that I might not build upon another's foundation;
and so aiming to announce the glad tidings, not where Christ has been named, that I might not build upon another's foundation; but according as it is written, To whom there was nothing told concerning him, they shall see; and they that have not heard shall understand. read more. Wherefore also I have been often hindered from coming to you.
Wherefore also I have been often hindered from coming to you. But now, having no longer place in these regions, and having great desire to come to you these many years,
But now, having no longer place in these regions, and having great desire to come to you these many years,
But now, having no longer place in these regions, and having great desire to come to you these many years, whenever I should go to Spain; (for I hope to see you as I go through, and by you to be set forward thither, if first I shall have been in part filled with your company;)
whenever I should go to Spain; (for I hope to see you as I go through, and by you to be set forward thither, if first I shall have been in part filled with your company;)
whenever I should go to Spain; (for I hope to see you as I go through, and by you to be set forward thither, if first I shall have been in part filled with your company;) but now I go to Jerusalem, ministering to the saints;
but now I go to Jerusalem, ministering to the saints;
but now I go to Jerusalem, ministering to the saints;
but now I go to Jerusalem, ministering to the saints; for Macedonia and Achaia have been well pleased to make a certain contribution for the poor of the saints who are in Jerusalem.
for Macedonia and Achaia have been well pleased to make a certain contribution for the poor of the saints who are in Jerusalem.
for Macedonia and Achaia have been well pleased to make a certain contribution for the poor of the saints who are in Jerusalem. They have been well pleased indeed, and they are their debtors; for if the nations have participated in their spiritual things, they ought also in fleshly to minister to them.
They have been well pleased indeed, and they are their debtors; for if the nations have participated in their spiritual things, they ought also in fleshly to minister to them.
They have been well pleased indeed, and they are their debtors; for if the nations have participated in their spiritual things, they ought also in fleshly to minister to them. Having finished this therefore, and having sealed to them this fruit, I will set off by you into Spain.
Having finished this therefore, and having sealed to them this fruit, I will set off by you into Spain. But I know that, coming to you, I shall come in the fulness of the blessing of Christ.
But I know that, coming to you, I shall come in the fulness of the blessing of Christ. But I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in prayers for me to God; read more. that I may be saved from those that do not believe in Judaea; and that my ministry which I have for Jerusalem may be acceptable to the saints; in order that I may come to you in joy by God's will, and that I may be refreshed with you. And the God of peace be with you all. Amen.
But I commend to you Phoebe, our sister, who is minister of the assembly which is in Cenchrea;
But I commend to you Phoebe, our sister, who is minister of the assembly which is in Cenchrea; that ye may receive her in the Lord worthily of saints, and that ye may assist her in whatever matter she has need of you; for she also has been a helper of many, and of myself.
that ye may receive her in the Lord worthily of saints, and that ye may assist her in whatever matter she has need of you; for she also has been a helper of many, and of myself.
I Tertius, who have written this epistle, salute you in the Lord. Gaius, my host and of the whole assembly, salutes you. Erastus, the steward of the city, salutes you, and the brother Quartus.
Now to him that is able to establish you, according to my glad tidings and the preaching of Jesus Christ, according to the revelation of the mystery, as to which silence has been kept in the times of the ages, but which has now been made manifest, and by prophetic scriptures, according to commandment of the eternal God, made known for obedience of faith to all the nations -- read more. the only wise God, through Jesus Christ, to whom be glory for ever. Amen.
the only wise God, through Jesus Christ, to whom be glory for ever. Amen.
I thank God that I have baptised none of you, unless Crispus and Gaius,
For consider your calling, brethren, that there are not many wise according to flesh, not many powerful, not many high-born.
All things are lawful to me, but all things do not profit; all things are lawful to me, but I will not be brought under the power of any.
But concerning things sacrificed to idols, we know, (for we all have knowledge: knowledge puffs up, but love edifies.
but, on the contrary, seeing that the glad tidings of the uncircumcision were confided to me, even as to Peter that of the circumcision, (for he that wrought in Peter for the apostleship of the circumcision wrought also in me towards the Gentiles,) read more. and recognising the grace given to me, James and Cephas and John, who were conspicuous as being pillars, gave to me and Barnabas the right hands of fellowship, that we should go to the nations, and they to the circumcision;
This only I wish to learn of you, Have ye received the Spirit on the principle of works of law, or of the report of faith? Are ye so senseless? having begun in Spirit, are ye going to be made perfect in flesh?
Paul, apostle of Jesus Christ by God's will, to the saints and faithful in Christ Jesus who are at Ephesus.
All the saints salute you, and specially those of the household of Caesar.
Erastus remained in Corinth, but Trophimus I left behind in Miletus sick.
and account the longsuffering of our Lord to be salvation; according as our beloved brother Paul also has written to you according to the wisdom given to him, as also in all his epistles, speaking in them of these things; among which some things are hard to be understood, which the untaught and ill-established wrest, as also the other scriptures, to their own destruction.