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
In Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and those who have come from Rome, Jews by birth and others who have become Jews,
Now when the Apostles at Jerusalem had news that the people of Samaria had taken the word of God into their hearts, they sent to them Peter and John; Who, when they came there, made prayer for them, that the Holy Spirit might be given to them: read more. For up to that time he had not come on any of them; only baptism had been given to them in the name of the Lord Jesus. Then they put their hands on them, and the Holy Spirit came on them.
Now after these things were ended, Paul came to a decision that when he had gone through Macedonia and Achaia he would go to Jerusalem, saying, After I have been there, I have a desire to see Rome. And having sent two of his helpers, Timothy and Erastus, into Macedonia, he himself went on living in Asia for a time.
For Paul's purpose was to go past Ephesus, so that he might not be kept in Asia; for he was going quickly, in order, if possible, to be at Jerusalem on the day of Pentecost.
And now, as you see, I am going to Jerusalem, a prisoner in spirit, having no knowledge of what will come to me there:
Now after a number of years I came to give help and offerings to my nation:
Paul, a servant of Jesus Christ, an Apostle by the selection of God, given authority as a preacher of the good news, Of which God had given word before by his prophets in the holy Writings, read more. About his Son who, in the flesh, came from the family of David, But was marked out as Son of God in power by the Holy Spirit through the coming to life again of the dead; Jesus Christ our Lord, Through whom grace has been given to us, sending us out to make disciples to the faith among all nations, for his name:
Through whom grace has been given to us, sending us out to make disciples to the faith among all nations, for his name: Among whom you in the same way have been marked out to be disciples of Jesus Christ: read more. To all those who are in Rome, loved by God, marked out as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all those who are in Rome, loved by God, marked out as saints: Grace to you and peace from God our Father and the Lord Jesus Christ. First of all, I give praise to my God through Jesus Christ for you all, because news of your faith has gone into all the world. read more. For God is my witness, whose servant I am in spirit in the good news of his Son, that you are at all times in my memory and in my prayers,
For God is my witness, whose servant I am in spirit in the good news of his Son, that you are at all times in my memory and in my prayers, And that I am ever making prayers that God will give me a good journey to you.
And that I am ever making prayers that God will give me a good journey to you. For I have a strong desire to see you, and to give you some grace of the spirit, so that you may be made strong;
For I have a strong desire to see you, and to give you some grace of the spirit, so that you may be made strong;
For I have a strong desire to see you, and to give you some grace of the spirit, so that you may be made strong; That is to say, that all of us may be comforted together by the faith which is in you and in me.
That is to say, that all of us may be comforted together by the faith which is in you and in me. You may be certain, my brothers, that it has frequently been in my mind to come to you (but till now I was kept from it), so that I might have some fruit from you in the same way as I have had it from the other nations.
You may be certain, my brothers, that it has frequently been in my mind to come to you (but till now I was kept from it), so that I might have some fruit from you in the same way as I have had it from the other nations.
You may be certain, my brothers, that it has frequently been in my mind to come to you (but till now I was kept from it), so that I might have some fruit from you in the same way as I have had it from the other nations.
You may be certain, my brothers, that it has frequently been in my mind to come to you (but till now I was kept from it), so that I might have some fruit from you in the same way as I have had it from the other nations. I have a debt to Greeks and to the nations outside; to the wise and to those who have no learning. read more. For which reason I have the desire, as far as I am able, to give the knowledge of the good news to you who are in Rome.
For which reason I have the desire, as far as I am able, to give the knowledge of the good news to you who are in Rome. For I have no feeling of shame about the good news, because it is the power of God giving salvation to everyone who has faith, to the Jew first, and then to the Greek. read more. For in it there is the revelation of the righteousness of God from faith to faith: as it is said in the holy Writings, The man who does righteousness will be living by his faith.
For from the first making of the world, those things of God which the eye is unable to see, that is, his eternal power and existence, are fully made clear, he having given the knowledge of them through the things which he has made, so that men have no reason for wrongdoing:
For from the first making of the world, those things of God which the eye is unable to see, that is, his eternal power and existence, are fully made clear, he having given the knowledge of them through the things which he has made, so that men have no reason for wrongdoing: Because, having the knowledge of God, they did not give glory to God as God, and did not give praise, but their minds were full of foolish things, and their hearts, being without sense, were made dark. read more. Seeming to be wise, they were in fact foolish, And by them the glory of the eternal God was changed and made into the image of man who is not eternal, and of birds and beasts and things which go on the earth. For this reason God gave them up to the evil desires of their hearts, working shame in their bodies with one another:
For this reason God gave them up to the evil desires of their hearts, working shame in their bodies with one another: Because by them the true word of God was changed into that which is false, and they gave worship and honour to the thing which is made, and not to him who made it, to whom be blessing for ever. So be it. read more. For this reason God gave them up to evil passions, and their women were changing the natural use into one which is unnatural:
Being full of all wrongdoing, evil, desire for the goods of others, hate, envy, putting to death, fighting, deceit, cruel ways, evil talk, and false statements about others; Hated by God, full of pride, without respect, full of loud talk, given to evil inventions, not honouring father or mother, read more. Without knowledge, not true to their undertakings, unkind, having no mercy: Who, though they have knowledge of the law of God, that the fate of those who do these things is death, not only go on doing these things themselves, but give approval to those who do them.
Or is it nothing to you that God had pity on you, waiting and putting up with you for so long, not seeing that in his pity God's desire is to give you a change of heart?
Who will give to every man his right reward:
But he is a Jew who is a secret one, whose circumcision is of the heart, in the spirit and not in the letter; whose praise is not from men, but from God.
How then is the Jew better off? or what profit is there in circumcision? Much in every way: first of all because the words of God were given to them. read more. And if some have no faith, will that make the faith of God without effect? In no way: but let God be true, though every man is seen to be untrue; as it is said in the Writings, That your words may be seen to be true, and you may be seen to be right when you are judged. But if the righteousness of God is supported by our wrongdoing what is to be said? is it wrong for God to be angry (as men may say)? In no way: because if it is so, how is God able to be the judge of all the world? But if, because I am untrue, God being seen to be true gets more glory, why am I to be judged as a sinner? Let us not do evil so that good may come (a statement which we are falsely said by some to have made), because such behaviour will have its right punishment. What then? are we worse off than they? In no way: because we have before made it clear that Jews as well as Greeks are all under the power of sin; As it is said in the holy Writings, There is not one who does righteousness; Not one who has the knowledge of what is right, not one who is a searcher after God; They have all gone out of the way, there is no profit in any of them; there is not one who does good, not so much as one: Their throat is like an open place of death; with their tongues they have said what is not true: the poison of snakes is under their lips: Whose mouth is full of curses and bitter words: Their feet are quick in running after blood; Destruction and trouble are in their ways; And of the way of peace they have no knowledge: There is no fear of God before their eyes. Now, we have knowledge that what the law says is for those who are under the law, so that every mouth may be stopped, and all men may be judged by God: Because by the works of the law no man is able to have righteousness in his eyes, for through the law comes the knowledge of sin. But now without the law there is a revelation of the righteousness of God, to which witness is given by the law and the prophets; That is, the righteousness of God through faith in Jesus Christ, to all those who have faith; and one man is not different from another, For all have done wrong and are far from the glory of God; And they may have righteousness put to their credit, freely, by his grace, through the salvation which is in Christ Jesus: Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment; And to make clear his righteousness now, so that he might himself be upright, and give righteousness to him who has faith in Jesus. What reason, then, is there for pride? It is shut out. By what sort of law? of works? No, but by a law of faith. For this reason, then, a man may get righteousness by faith without the works of the law. Or is God the God of Jews only? is he not in the same way the God of Gentiles? Yes, of Gentiles: If God is one; and he will give righteousness because of faith to those who have circumcision, and through faith to those who have not circumcision. Do we, then, through faith make the law of no effect? in no way: but we make it clear that the law is important.
How, then, was it judged? when he had circumcision, or when he had it not? Not when he had it, but when he did not have it: And he was given the sign of circumcision as a witness of the faith which he had before he underwent circumcision: so that he might be the father of all those who have faith, though they have not circumcision, and so that righteousness might be put to their account;
For which reason, because we have righteousness through faith, let us be at peace with God through our Lord Jesus Christ; Through whom, in the same way, we have been able by faith to come to this grace in which we now are; and let us have joy in hope of the glory of God. read more. And not only so, but let us have joy in our troubles: in the knowledge that trouble gives us the power of waiting; And waiting gives experience; and experience, hope: And hope does not put to shame; because our hearts are full of the love of God through the Holy Spirit which is given to us. For when we were still without strength, at the right time Christ gave his life for evil-doers. Now it is hard for anyone to give his life even for an upright man, though it might be that for a good man someone would give his life. But God has made clear his love to us, in that, when we were still sinners, Christ gave his life for us. Much more, if we now have righteousness by his blood, will salvation from the wrath of God come to us through him. For if, when we were haters of God, the death of his Son made us at peace with him, much more, now that we are his friends, will we have salvation through his life; And not only so, but we have joy in God through our Lord Jesus Christ, through whom we are now at peace with God. For this reason, as through one man sin came into the world, and death because of sin, and so death came to all men, because all have done evil: Because, till the law came, sin was in existence, but sin is not put to the account of anyone when there is no law to be broken.
Because, till the law came, sin was in existence, but sin is not put to the account of anyone when there is no law to be broken. But still death had power from Adam till Moses, even over those who had not done wrong like Adam, who is a picture of him who was to come.
But still death had power from Adam till Moses, even over those who had not done wrong like Adam, who is a picture of him who was to come. But the free giving of God is not like the wrongdoing of man. For if, by the wrongdoing of one man death came to numbers of men, much more did the grace of God, and the free giving by the grace of one man, Jesus Christ, come to men. read more. And the free giving has not the same effect as the sin of one: for the effect of one man's sin was punishment by the decision of God, but the free giving had power to give righteousness to wrongdoers in great number. For, if by the wrongdoing of one, death was ruling through the one, much more will those to whom has come the wealth of grace and the giving of righteousness, be ruling in life through the one, even Jesus Christ. So then, as the effect of one act of wrongdoing was that punishment came on all men, even so the effect of one act of righteousness was righteousness of life for all men. Because, as numbers of men became sinners through the wrongdoing of one man, even so will great numbers get righteousness through the keeping of the word of God by one man. And the law came in addition, to make wrongdoing worse; but where there was much sin, there was much more grace: That, as sin had power in death, so grace might have power through righteousness to eternal life through Jesus Christ our Lord.
But if the Spirit of him who made Jesus come again from the dead is in you, he who made Christ Jesus come again from the dead will in the same way, through his Spirit which is in you, give life to your bodies which now are under the power of death.
I am of the opinion that there is no comparison between the pain of this present time and the glory which we will see in the future. For the strong desire of every living thing is waiting for the revelation of the sons of God. read more. For every living thing was put under the power of change, not by its desire, but by him who made it so, in hope That all living things will be made free from the power of death and will have a part with the free children of God in glory. For we are conscious that all living things are weeping and sorrowing in pain together till now.
For I have a desire to take on myself the curse for my brothers, my family in the flesh: Who are Israelites: who have the place of sons, and the glory, and the agreements with God, and the giving of the law, and the worship, and the hope offered by God:
Brothers, my heart's desire and my prayer to God for them is, that they may get salvation.
And the Jew is not different from the Greek: for there is the same Lord of all, who is good to all who have hope in his name:
But I say to you, Gentiles, in so far as I am the Apostle of the Gentiles, I make much of my position:
And they, if they do not go on without faith, will be united to the tree again, because God is able to put them in again.
For it is my desire, brothers, that this secret may be clear to you, so that you may not have pride in your knowledge, that Israel has been made hard in part, till all the Gentiles have come in;
For as you, in time past, were not under the rule of God, but now have got mercy through their turning away,
For this reason I make request to you, brothers, by the mercies of God, that you will give your bodies as a living offering, holy, pleasing to God, which is the worship it is right for you to give him.
Do not let evil overcome you, but overcome evil by good.
Let everyone put himself under the authority of the higher powers, because there is no power which is not of God, and all powers are ordered by God.
Give to all what is their right: taxes to him whose they are, payment to him whose right it is, fear to whom fear, honour to whom honour is to be given. Be in debt for nothing, but to have love for one another: for he who has love for his neighbour has kept all the law.
But you, why do you make yourself your brother's judge? or again, why have you no respect for your brother? because we will all have to take our place before God as our judge. For it is said in the holy Writings, By my life, says the Lord, to me every knee will be bent, and every tongue will give worship to God. read more. So every one of us will have to give an account of himself to God.
And I myself am certain of you, brothers, that you are full of what is good, complete in all knowledge, able to give direction to one another. But I have, in some measure, less fear in writing to you to put these things before you again, because of the grace which was given to me by God, read more. To be a servant of Christ Jesus to the Gentiles, doing the work of a priest in the good news of God, so that the offering of the Gentiles might be pleasing to God, being made holy by the Holy Spirit. So I have pride in Christ Jesus in the things which are God's. And I will keep myself from talking of anything but those things which Christ has done by me to put the Gentiles under his rule in word and in act, By signs and wonders, in the power of the Holy Spirit; so that from Jerusalem and round about as far as Illyricum I have given all the good news of Christ; Making it my purpose not to take the good news where Christ was named, so that my work might not be resting on that of others;
Making it my purpose not to take the good news where Christ was named, so that my work might not be resting on that of others; But as it is said in the holy Writings, They will see, to whom the news of him had not been given, and those to whose ears it had not come will have knowledge. read more. For which reason I was frequently kept from coming to you:
For which reason I was frequently kept from coming to you: But now, having no longer any place in these parts and having had for a number of years a great desire to come to you,
But now, having no longer any place in these parts and having had for a number of years a great desire to come to you,
But now, having no longer any place in these parts and having had for a number of years a great desire to come to you, Whenever I go to Spain (for it is my hope to see you on my way, and to be sent on there by you, if first I may in some measure have been comforted by your company)--
Whenever I go to Spain (for it is my hope to see you on my way, and to be sent on there by you, if first I may in some measure have been comforted by your company)--
Whenever I go to Spain (for it is my hope to see you on my way, and to be sent on there by you, if first I may in some measure have been comforted by your company)-- But now I go to Jerusalem, taking help for the saints.
But now I go to Jerusalem, taking help for the saints.
But now I go to Jerusalem, taking help for the saints.
But now I go to Jerusalem, taking help for the saints. For it has been the good pleasure of those of Macedonia and Achaia to send a certain amount of money for the poor among the saints at Jerusalem.
For it has been the good pleasure of those of Macedonia and Achaia to send a certain amount of money for the poor among the saints at Jerusalem.
For it has been the good pleasure of those of Macedonia and Achaia to send a certain amount of money for the poor among the saints at Jerusalem. Yes, it has been their good pleasure; and they are in their debt. For if the Gentiles have had a part in the things of the Spirit which were theirs, it is right for them, in the same way, to give them help in the things of the flesh.
Yes, it has been their good pleasure; and they are in their debt. For if the Gentiles have had a part in the things of the Spirit which were theirs, it is right for them, in the same way, to give them help in the things of the flesh.
Yes, it has been their good pleasure; and they are in their debt. For if the Gentiles have had a part in the things of the Spirit which were theirs, it is right for them, in the same way, to give them help in the things of the flesh. So when I have done this, and have given them this fruit of love, I will go on by you into Spain.
So when I have done this, and have given them this fruit of love, I will go on by you into Spain. And I am certain that when I come, I will be full of the blessing of Christ.
And I am certain that when I come, I will be full of the blessing of Christ. Now I make request to you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you will be working together with me in your prayers to God for me; read more. So that I may be kept safe from those in Judaea who have not put themselves under the rule of God, and that the help which I am taking for Jerusalem may be pleasing to the saints; So that I may come to you in joy by the good pleasure of God, and have rest with you. Now may the God of peace be with you all. So be it.
It is my desire to say a good word for Phoebe, who is a servant of the church in Cenchreae:
It is my desire to say a good word for Phoebe, who is a servant of the church in Cenchreae: That you will take her in kindly, after the way of the saints, as one who is the Lord's, and give her help in anything in which she may have need of you: because she has been a help to a great number and to myself.
That you will take her in kindly, after the way of the saints, as one who is the Lord's, and give her help in anything in which she may have need of you: because she has been a help to a great number and to myself.
I, Tertius, who have done the writing of this letter, send love in the Lord. Gaius, with whom I am living, whose house is open to all the church, sends his love, so does Erastus, the manager of the accounts of the town, and Quartus, the brother.
Now to him who is able to make you strong in agreement with the good news which I gave you and the preaching of Jesus Christ, in the light of the revelation of that secret which has been kept through times eternal, But is now made clear; and by the writings of the prophets, by the order of the eternal God, the knowledge of it has been given to all the nations, so that they may come under the rule of the faith; read more. To the only wise God, through Jesus Christ, be the glory for ever. So be it.
To the only wise God, through Jesus Christ, be the glory for ever. So be it.
I give praise to God that not one of you had baptism from me, but Crispus and Gaius;
For you see God's design for you, my brothers, that he has not taken a great number of the wise after the flesh, not the strong, not the noble:
I am free to do all things; but not all things are wise. I am free to do all things; but I will not let myself come under the power of any.
Now about things offered to images: we all seem to ourselves to have knowledge. Knowledge gives pride, but love gives true strength.
But, quite the opposite, when they saw that I had been made responsible for preaching the good news to those without circumcision, even as Peter had been for those of the circumcision (Because he who was working in Peter as the Apostle of the circumcision was working no less in me among the Gentiles); read more. When they saw the grace which was given to me, James and Cephas and John, who had the name of being pillars, gave to me and Barnabas their right hands as friends so that we might go to the Gentiles, and they to the circumcision;
Give me an answer to this one question, Did the Spirit come to you through the works of the law, or by the hearing of faith? Are you so foolish? having made a start in the Spirit, will you now be made complete in the flesh?
Paul, an Apostle of Christ Jesus by the purpose of God, to the saints who are at Ephesus, and those who have faith in Christ Jesus:
All the saints send their love to you, specially those who are of Caesar's house.
Erastus was stopping at Corinth; but Trophimus, when I last saw him was at Miletus, ill.
And be certain that the long waiting of the Lord is for salvation; even as our brother Paul has said in his letters to you, from the wisdom which was given to him; And as he said in all his letters, which had to do with these things; in which are some hard sayings, so that, like the rest of the holy Writings, they are twisted by those who are uncertain and without knowledge, to the destruction of their souls.