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
Phrygia and Pamphylia, Egypt and the parts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes,
Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John, who came down and prayed for them that they might receive the Holy Spirit. read more. For he had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. Then they laid their hands on them, and they received the Holy Spirit.
Now after these things were finished, Paul purposed in the spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, "After I have been there, I must also see Rome." And having sent into Macedonia two of his helpers, Timothy and Erastus, he himself stayed in Asia for a while.
For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be in Jerusalem, if possible, on the day of Pentecost.
And now, behold, bound in the Spirit, I am going to Jerusalem, not knowing what will happen to me there,
Now after several years I came to bring alms to my nation and to present offerings.
Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God which he promised beforehand through his prophets in the Holy Scriptures, read more. concerning his Son, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord. Through him we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations,
Through him we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, among whom you also are called to belong to Jesus Christ; read more. To all in Rome who are beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all in Rome who are beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. read more. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you always in my prayers,
For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you always in my prayers, asking that somehow by God's will I may now at last find the way to come to you.
asking that somehow by God's will I may now at last find the way to come to you. For I long to see you, so that I may impart to you some spiritual gift to strengthen you
For I long to see you, so that I may impart to you some spiritual gift to strengthen you
For I long to see you, so that I may impart to you some spiritual gift to strengthen you that is, that you and I may be mutually encouraged by each other's faith.
that is, that you and I may be mutually encouraged by each other's faith. I do not want you to be unaware, brethren, that I often planned to come to you (but have been prevented from doing so until now) in order that I might have some harvest among you, just as I have had among the other Gentiles.
I do not want you to be unaware, brethren, that I often planned to come to you (but have been prevented from doing so until now) in order that I might have some harvest among you, just as I have had among the other Gentiles.
I do not want you to be unaware, brethren, that I often planned to come to you (but have been prevented from doing so until now) in order that I might have some harvest among you, just as I have had among the other Gentiles.
I do not want you to be unaware, brethren, that I often planned to come to you (but have been prevented from doing so until now) in order that I might have some harvest among you, just as I have had among the other Gentiles. I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish: read more. so I am eager to preach the gospel to you also who are in Rome.
so I am eager to preach the gospel to you also who are in Rome. For I am not ashamed of the gospel: for it is the power of God for the salvation of everyone who believes, to the Jew first and also to the Greek. read more. For in it the righteousness of God is revealed from faith to faith; as it is written, "The just shall live by faith."
For since the creation of the world his invisible nature, even his eternal power and deity, has been clearly seen, being understood by the things that have been made. So they are without excuse;
For since the creation of the world his invisible nature, even his eternal power and deity, has been clearly seen, being understood by the things that have been made. So they are without excuse; for although they knew God they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. read more. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images made like mortal man and birds and animals and reptiles. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves,
Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth of God for a lie and worshipped and served the creature rather than the Creator, who is blessed forever. Amen. read more. For this reason God gave them up to dishonorable passions. Even their women exchanged natural relations for unnatural.
They were filled with all manner of wickedness, evil, covetousness, depravity. Full of envy, murder, strife, deceit, malice; they are gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, read more. foolish, faithless, heartless, ruthless. Though they know God's righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.
Or do you presume upon the riches of his kindness and forbearance and patience? Do you not know that God's kindness is meant to lead you to repentance?
For he "will render to each one according to his works":
He is a Jew who is one inwardly; and real circumcision is a matter of the heart, by the Spirit, and not by the written code. His praise is not from men but from God.
Then what advantage has the Jew, or what is the value of circumcision? Much in every way! To begin with, they are entrusted with the oracles of God. read more. What if some did not have faith? Will their faithlessness nullify the faithfulness of God? Certainly not! Let God be true, though every man a liar. As it is written: "That you may be justified in your words and prevail when you are judged." But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unjust to inflict wrath on us? (I speak in a human way.) Certainly not! For then how could God judge the world? But if through my falsehood God's truthfulness abounds to his glory, why am I still being condemned as a sinner? Why not say as we are being slanderously reported as saying and as some claim that we say "Let us do evil that good may come"? Their condemnation is just. What then? Are we Jews any better off? Certainly not; for we have already charged that all men, both Jews and Greeks, are under the power of sin. As it is written: "There is none righteous, no, not one; there is no one who understands, no one who seeks for God. All have turned aside, together they have become worthless; there is no one who does good, not even one." "Their throat is an open grave; they use their tongues to practice deceit." "The poison of asps is under their lips." "Their mouth is full of cursing and bitterness." "Their feet are swift to shed blood; in their ways are ruin and misery, and the way of peace they do not know." "There is no fear of God before their eyes." Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be stopped and the whole world may be held accountable to God. Therefore no flesh will be justified in his sight by works of the law, for through the law comes knowledge of sin. But now the righteousness of God has been revealed apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ to all who believe. For there is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that is in Christ Jesus, whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand; and it was to demonstrate his righteousness at the present time, that he might be just and the justifier of the one who has faith in Jesus. Where then is our boasting? It is excluded. On what law? On the law of works? No, but on the law of faith. For we hold that a man is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since there is one God, who will justify the circumcised by faith and the uncircumcised through their faith. Do we then nullify the law by this faith? Certainly not! On the contrary, we uphold the law.
How then was it reckoned to him? Was it after he had been circumcised, or before? It was not after, but before he was circumcised. And he received the sign of circumcision, a seal of the righteousness which he had by faith while he was still uncircumcised, that he might be the father of all who believe but have not been circumcised, in order that righteousness might be reckoned to them.
Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access by faith into this grace in which we stand, and we rejoice in our hope of the glory of God. read more. And not only that, but we rejoice in our sufferings, knowing that suffering produces perseverance; and perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit who has been given to us. When we were still weak, at the right time Christ died for the ungodly. Why, one will hardly die for a righteous manthough perhaps for a good man one will dare even to die. But God demonstrates his own love for us, in that while we were still sinners Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved through him from the wrath of God. For if, when we were enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, shall we be saved by his life. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation. Therefore, just as sin entered the world through one man, and death through sin, so death spread to all men, because all men sinned. (For sin was in the world before the law was given, but sin is not counted when there is no law.
(For sin was in the world before the law was given, but sin is not counted when there is no law. Nevertheless death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come.
Nevertheless death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come. But the free gift is not like the trespass. For if by the one man's trespass many died, much more the grace of God and the gift by the grace of the one man, Jesus Christ, abounded to many. read more. And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the gift following many trespasses brings justification. For if, by the one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.) So then, as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to justification and life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous. Law came in, that the trespass might increase. But where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord.
If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit who dwells in you.
I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed in us. For the creation waits with eager expectation for the revealing of the sons of God. read more. For the creation was subjected to futility, not of its own will, but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in birth pangs together until now.
For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises.
Brethren, my heart's desire and prayer to God for them is that they may be saved.
For there is no distinction between Jew and Greek; the same Lord is Lord of all and bestows his riches on all who call upon him.
Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry
And they also, if they do not persist in unbelief, will be grafted in, for God is able to graft them in again.
I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in.
Just as you were once disobedient to God but now have received mercy because of their disobedience,
I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
Do not be overcome by evil, but overcome evil with good.
Let every person be subject to the governing authorities. For there is no authority except from God, and the authorities that exist have been instituted by God.
Pay all of them their dues: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law.
Why do you judge your brother? Or you, why do you despise your brother? For we shall all stand before the judgment seat of God. For it is written: "As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God." read more. So then each of us shall give account of himself to God.
I myself am satisfied about you, my brethren, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. But I have written very boldly to you on some points, so as to remind you again, because of the grace that was given me from God, read more. to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit. Therefore I have reason to glory in Christ Jesus in my service to God. For I will not venture to speak of anything except what Christ has accomplished through me to win obedience from the Gentiles, by word and deed by the power of signs and wonders, by the power of the Spirit, so that from Jerusalem and as far round as Illyricum I have fully preached the gospel of Christ. And so I have made it my ambition to preach the gospel, not where Christ has already been named, lest I build on another man's foundation,
And so I have made it my ambition to preach the gospel, not where Christ has already been named, lest I build on another man's foundation, but as it is written: "They shall see who have not been told of him, and those who have not heard shall understand." read more. This is the reason why I have often been hindered from coming to you.
This is the reason why I have often been hindered from coming to you. But now, since I no longer have any place for work in these regions, and since I have longed for many years to come to you,
But now, since I no longer have any place for work in these regions, and since I have longed for many years to come to you,
But now, since I no longer have any place for work in these regions, and since I have longed for many years to come to you, I plan to do so when I go to Spain. I hope to see you while passing through, and to be helped by you on my journey there, after I have enjoyed your company for a while.
I plan to do so when I go to Spain. I hope to see you while passing through, and to be helped by you on my journey there, after I have enjoyed your company for a while.
I plan to do so when I go to Spain. I hope to see you while passing through, and to be helped by you on my journey there, after I have enjoyed your company for a while. Now, however, I am going to Jerusalem with aid for the saints.
Now, however, I am going to Jerusalem with aid for the saints.
Now, however, I am going to Jerusalem with aid for the saints.
Now, however, I am going to Jerusalem with aid for the saints. For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem.
For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem.
For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. They were pleased to do it, and indeed they are in debt to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings.
They were pleased to do it, and indeed they are in debt to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings.
They were pleased to do it, and indeed they are in debt to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. When therefore I have completed this, and have delivered to them this fruit, I shall go on by way of you to Spain.
When therefore I have completed this, and have delivered to them this fruit, I shall go on by way of you to Spain. And I know that when I come to you, I shall come in the fullness of the blessing of Christ.
And I know that when I come to you, I shall come in the fullness of the blessing of Christ. Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me, read more. that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, so that by God's will I may come to you with joy, and together with you be refreshed. The God of peace be with you all. Amen.
I commend to you Phoebe our sister, who is a servant of the church in Cenchrea,
I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, that you may receive her in the Lord in a manner worthy of the saints, and help her in whatever she has need from you, for she has been a helper of many and of myself also.
that you may receive her in the Lord in a manner worthy of the saints, and help her in whatever she has need from you, for she has been a helper of many and of myself also.
I, Tertius, who wrote this letter, greet you in the Lord. Gaius, who is my host and the host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, our brother.
Now to him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret for long ages but is now revealed and made known to all nations through the prophetic writings, according to the command of the eternal God, to bring about the obedience of faith read more. to the only wise God be glory forever through Jesus Christ! Amen.
to the only wise God be glory forever through Jesus Christ! Amen.
For consider your call, brethren; not many of you were wise according to fleshly standards, not many were powerful, not many were of noble birth.
"All things are lawful for me," but not all things are helpful. "All things are lawful for me," but I will not be mastered by anything.
Now concerning food sacrificed to idols: we know that we all possess knowledge. Knowledge puffs up, but love builds up.
but on the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised (for he who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles), read more. and when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised.
This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun with the Spirit, are you now being perfected by the flesh?
Paul, an apostle of Jesus Christ by the will of God, to the saints who are in Ephesus and faithful in Christ Jesus:
Erastus remained at Corinth, but Trophimus I left sick at Miletus.
And regard the patience of our Lord as salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.