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 also and Pamphylia, Egypt and the parts of the Libya that is towards Cyrene, and the sojourning Romans, - both Jews and proselytes,
And the Apostles who were in Jerusalem, hearing that Samaria had welcomed the word of God, sent out unto them Peter and John; Who, indeed, going down, prayed for them, that they might receive Holy Spirit; - read more. For, not yet, had it, upon any one of them, fallen, but, only, to begin with, they had been immersed into the name of the Lord Jesus. Then, proceeded they to lay their hands upon them, and they were receiving Holy Spirit.
Now, when these things were fulfilled, Paul purposed in his spirit, going through Macedonia and Achaia, to be journeying unto Jerusalem, saying - After I have been there, Rome also, must I see! And, sending off into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself, held on awhile in Asia.
For Paul had determined to sail past Ephesus, lest he should happen to lose time in Asia; for he hastened, if it were possible for him, against the day of Pentecost, to arrive, in Jerusalem.
And, now, lo! I, bound in my spirit, am journeying unto Jerusalem; the things which therein shall befall me, not knowing, -
Now, after many years, intending to do, alms, unto my nation, I arrived, - also to present offerings; among which they found me, purified in the temple, not with a multitude, nor with tumult;
Paul, a servant of Jesus Christ, a called apostle, separated unto the glad-message of God - Which he promised beforehand, through his prophets, in holy scriptures - read more. Concerning his Son, - who came to be of the seed of David, according to flesh, Who was distinguished as the Son of God - by power, according to a Holy Spirit, through means of a resurrection of the dead, - Jesus Christ our Lord; Through whom we have received favour and apostleship, for obedience of faith among all the nations, in behalf of his name,
Through whom we have received favour and apostleship, for obedience of faith among all the nations, in behalf of his name, Among whom are, ye also, called of Jesus Christ: read more. Unto all that are in Rome, beloved of God, called saints, favour unto you, and peace, from God our Father and Lord Jesus Christ.
Unto all that are in Rome, beloved of God, called saints, favour unto you, and peace, from God our Father and Lord Jesus Christ. First, indeed, I give thanks unto my God, through Jesus Christ, concerning you all, because your faith is being announced throughout the whole world. read more. For God is, my witness, - unto whom I am rendering divine service in my spirit, in the glad message of his Son, - how incessantly, I am making mention of you
For God is, my witness, - unto whom I am rendering divine service in my spirit, in the glad message of his Son, - how incessantly, I am making mention of you At all times in my prayers, - making supplication - if, by some means, even now, at any time, I may have a way opened, in the will of God, to come unto you;
At all times in my prayers, - making supplication - if, by some means, even now, at any time, I may have a way opened, in the will of God, to come unto you; For I am longing to see you, that I may impart some spiritual gift unto you, to the end ye may be established, -
For I am longing to see you, that I may impart some spiritual gift unto you, to the end ye may be established, -
For I am longing to see you, that I may impart some spiritual gift unto you, to the end ye may be established, - That is to say - there may be a mutual encouragement among you, each by the other's faith, both yours and mine.
That is to say - there may be a mutual encouragement among you, each by the other's faith, both yours and mine. I do not wish however that ye should be ignorant, brethren, that, many times, have I purposed to come unto you, but have been hindered, until the present, - in order that, some fruit, I might have among you also, even as among the other nations,
I do not wish however that ye should be ignorant, brethren, that, many times, have I purposed to come unto you, but have been hindered, until the present, - in order that, some fruit, I might have among you also, even as among the other nations,
I do not wish however that ye should be ignorant, brethren, that, many times, have I purposed to come unto you, but have been hindered, until the present, - in order that, some fruit, I might have among you also, even as among the other nations,
I do not wish however that ye should be ignorant, brethren, that, many times, have I purposed to come unto you, but have been hindered, until the present, - in order that, some fruit, I might have among you also, even as among the other nations, Both to Greeks and to Barbarians, both to wise and to unwise, a debtor, I am: read more. Thus, the eagerness on my part - unto you also who are in Rome, to announce the joyful message.
Thus, the eagerness on my part - unto you also who are in Rome, to announce the joyful message. For I am not ashamed of the joyful message; for it is God's power unto salvation, to every one that believeth, both to Jew firstand to Greek; read more. For, a righteousness of God, is therein revealed, - by faith unto faith: even as it is written - But, he that is righteous, by faith, shall live.
For, the unseen things of him, from a world's creation, by the things made, being perceived, are clearly seen, even his eternal power and divinity, - to the end they should be without excuse;
For, the unseen things of him, from a world's creation, by the things made, being perceived, are clearly seen, even his eternal power and divinity, - to the end they should be without excuse; Inasmuch as, having come to know God, not, as God, did they glorify him, or give him thanks, but were made fruitless in their reasonings, and darkened was their undiscerning heart, read more. Professing to be wise, they were made foolish, And, exchanged the glory of the incorruptible God, for the likeness of an image of a corruptible man, and of birds and fourfooted beasts and reptiles: Wherefore God gave them up in the covetings of their hearts unto impurity, so as to be dishonouring their bodies among them, -
Wherefore God gave them up in the covetings of their hearts unto impurity, so as to be dishonouring their bodies among them, - Who, indeed, exchanged away the truth of God for the falsehood, and rendered worship and service unto the creature rather than unto the Creator, - who is blessed unto the ages. Amen! read more. For this cause, God gave them up unto dishonourable passions; for, even their females, exchanged away the natural use into that which is against nature, -
Filled with all unrighteousness, wickedness, greed, baseness, full of envy, murder, strife, deceit, evil disposition, Whisperers, detractors, haters of God, insolent, arrogant, vain boasters, inventors of vices, unto parents unyielding, read more. Without discernment, regardless of covenants, without natural affection, unmerciful: - Who, indeed, having acknowledged the righteous sentence of God, - that, they who such things as these do practise, are worthy of death, not only, the same things, are doing, but are even delighting together with them who are practising them .
Or, the riches of his kindness, and forbearance, and long-suffering, dost thou despise, - not knowing that, the kindness of God, unto repentance, is leading thee?
Who will render unto each one according to his works: -
But, he who is one in secret, is a Jew, - and, that is , circumcision, which is of the heart, in spirit, not in letter, - whose, praise, is not of men, but of God.
What, then, is the preeminence of the Jew? Or what, the profit of his circumcision? Much, every way: - First, indeed, that they were entrusted with the oracles of God. read more. For what? If some distrusted, shall their distrust make, the trust of God, void? Far be it! But let, God, prove to be, true, albeit, every man, be false! Even as it is written - That thou mightest be declared righteous in thy words, and overcome when thou art in judgment. But, if, our unrighteousness, commendeth, God's righteousness, what shall we say? Surely, not unrighteous, is God who visiteth with his anger? After the manner of men, I am speaking, - Far be it! Else how shall God judge the world? But, if, the truth of God, by my falsehood, hath the more abounded unto his glory, why, any longer, am, even I, as a sinner, to be judged? And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just. What then? do we screen ourselves? Not at all! For we have before accused both Jews and Greeks of being, all under sin; Even as it is written - there is none righteous, not even one, There is none that discerneth, There is none that seeketh out God: All, have turned aside, together, have become useless, There is none that doeth kindness, not so much as one: A sepulchre opened, is their throat, with their tongues, have they used deceit, the poison of asps, is under their lips, Whose mouth, of cursing and bitterness, is full, Swift, are their feet to shed blood; Destruction and misery, are in their ways, And, the way of peace, have they not known: There is no fear of God before their eyes. Now we know that, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God. Inasmuch as, by works of law, shall no flesh be declared righteous before him, - through law, in fact, is discovery of sin. But now, apart from law, a righteousness of God hath been manifested, borne witness to by the law and the prophets, - A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, - For, all, have sinned and fall short of the glory of God; Being declared righteous freely by his favour through the redemption that is in Christ Jesus: - Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins, In the forbearance of God, - with a view to a showing forth of his righteousness in the present season, that he might be righteous even when declaring righteous him that hath faith in Jesus. Where, then, the boasting! It is excluded. Through what kind of law? Of works? Nay! but through a law of faith: For we reckon that a man is to be declared righteous by faith, apart from works of law. Or, is God the God, of Jews only, and not of the nations also? Yea! of the nations also: - If, at all events, God is one, who will declare righteous - the circumcision by faith, and the uncircumcision through their faith. Do we then make, law, void through means of our faith? Far be it! On the contrary, law, we do establish!
How, then, was it reckoned? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision; And, a sign, he received namely of circumcision, a seal of the righteousness of the faith which he had while yet uncircumcised; to the end he might be father of all that believe during uncircumcision, to the end the same righteousness might be reckoned unto them, -
Having, therefore, been declared righteous by faith, let us have, peace, towards God, through our Lord Jesus Christ, - Through whom also we have had, our introduction, by our faithinto this favour wherein we stand; and let us boast in hope of the glory of God. read more. And, not only so, but let us boast also in our tribulations; knowing that, our tribulation, worketh out endurance. And, our endurance, a testing, and, our testing, hope, And, our hope, putteth not to shame. Because, the love of God, hath been poured out in our hearts, through the Holy Spirit that hath been given unto us: Seeing that, Christ, we being weak as yet, seasonably, in behalf of such as were ungodly, died. For, scarcely in behalf of a righteous man, will one die, - in behalf of the good man indeed, peradventure one even dareth to die; But God commendeth his own love unto us in that - we as yet being sinners, Christ in our behalf died. Much more, then, having now been declared righteous by his blood, shall we be saved through him from the anger. For, if being enemies we were reconciled unto God through the death of his Son, much more, having been reconciled, shall we be saved by his life. And, not only, so, but are even boasting in God, through our Lord Jesus Christ, - through whom, now, the reconciliation we have received. For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; - For, until law, sin was in the world, although sin is not reckoned when there is no law, -
For, until law, sin was in the world, although sin is not reckoned when there is no law, - Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; -
Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; - But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded; read more. And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness. For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
If, moreover, the Spirit of him that raised Jesus from among the dead dwelleth in you, he that raised from among the dead Christ Jesus, shall make alive evenyour death-doomed bodies, through means of his indwelling Spirit within you.
For I reckon that unworthy are the sufferings of the present season to be compared with the glory about to be revealed towards us; For, the eager outlook of creation, ardently awaiteth the revealing of the sons of God, - read more. For, unto vanity, hath creation been made subject - not by choice, but by reason of him that made it subject, in hope That, creation itself also, shall be freed - from the bondage of the decay into the freedom of the glory of the sons of God; For we know that, all creation, is sighing together, and travailing-in-birth-throes together until the present, -
For I could have wished to be accursed, even I myself, from the Christ, in behalf of my brethren my kinsmen according to the flesh; - Who, indeed, are Israelites, whose are the sonship, and the glory, and the covenants, and the legislation, and the divine service, and the promises,
Brethren! the delight of my own heart and my supplication God-ward in their behalf, are for salvation;
For there is no distinction - of Jew or Greek, - for, the same Lord , is Lord of all, being rich unto all who call upon him;
Unto you, however, am I speaking, - you of the nations; inasmuch, indeed, then, as, I, am an apostle to the nations, my ministry, I glorify,
Whereas, they also, unless they abide still in their want of faith, shall be grafted in, for God is, able, again to engraft them!
For I wish not, ye should be ignorant, brethren, of this sacred secret, lest within yourselves ye be presumptuous, that, a hardening in part, hath befallen Israel, until, the full measure of the nations, shall come in;
For, just as, ye, at one time had not yielded unto God, and yet now have received mercy by their refusal to yield,
I beseech you therefore, brethren, through the compassions of God, to present your bodies a living, holy sacrifice, unto God acceptable, - your rational divine service;
Be not overcome by evil, but overcome evil with good.
Let, every soul, unto protecting authorities be in subjection; for there is no authority save by God, and, they that are in being, have by God been arranged, -
Render unto all their dues, - unto whom tribute, tribute, unto whom tax, tax, unto whom fear, fear, unto whom honour, honour. Nothing to any, be owing - save to be loving one another; for, he that loveth his neighbour, hath given to, law, its fulfillment.
But, thou, why dost thou judge thy brother? Aye! and thou, why dost thou despise thy brother? For, all of us, shall present ourselves unto the judgment seat of God; For it is written - Living am, I, saith the Lord, unto me, shall bow every knee, and, every tongue, shall openly confess unto God. read more. Hence, then, each one of us, of himself shall give account unto God.
But I am persuaded my brethren, - even, I myself, concerning you: that, ye yourselves, also are full of goodness, filled with all knowledge, able also, unto one another, to be ministering admonition: Howbeit, the more boldly, have I written unto you, - in some measure, as bringing it back to your minds, - by reason of the favour given unto me from God, - read more. That I should be a public minister of Christ Jesus unto the nations, doing priestly service with the glad-message of God, in order that the offering up of the nations might prove to be acceptable, being hallowed in Holy Spirit: I have, therefore, myboasting in Christ Jesus in the things pertaining to God, - For I wilt not dare to speak anything save of the things which Christ hath wrought out for himself through me for the obedience of nations, - -by word and deed, By the power of signs and wonders, by the power of Holy Spirit; so that I, from Jerusalem and in a circuit as far as Illyricum, have fulfilled the glad-message of the Christ, - Although, thus, - as ambitious to be announcing the glad-message - not where Christ had been named, lest, upon another's foundation, I should be building;
Although, thus, - as ambitious to be announcing the glad-message - not where Christ had been named, lest, upon another's foundation, I should be building; But, even as it is written - They shall see unto whom had been announced no tidings concerning him, and, they who had not heard, shall understand. read more. Wherefore, also, I have been hindered these many times from coming unto you;
Wherefore, also, I have been hindered these many times from coming unto you; But, now, no longer having place in these regions, and having had, a longing, to come unto you a good many years, -
But, now, no longer having place in these regions, and having had, a longing, to come unto you a good many years, -
But, now, no longer having place in these regions, and having had, a longing, to come unto you a good many years, - As soon as I am journey to Spain, - I am hoping, in fact, when journeying through to get sight of you, and by you to be set forward thither, - if, with your company, I have first in some measure been satisfied.
As soon as I am journey to Spain, - I am hoping, in fact, when journeying through to get sight of you, and by you to be set forward thither, - if, with your company, I have first in some measure been satisfied.
As soon as I am journey to Spain, - I am hoping, in fact, when journeying through to get sight of you, and by you to be set forward thither, - if, with your company, I have first in some measure been satisfied. But, now, I am journeying unto Jerusalem, ministering unto the saints;
But, now, I am journeying unto Jerusalem, ministering unto the saints;
But, now, I am journeying unto Jerusalem, ministering unto the saints;
But, now, I am journeying unto Jerusalem, ministering unto the saints; For Macedonia and Achaia have been well-pleased to make a certain fellowship for the destitute of the saints who are in Jerusalem, -
For Macedonia and Achaia have been well-pleased to make a certain fellowship for the destitute of the saints who are in Jerusalem, -
For Macedonia and Achaia have been well-pleased to make a certain fellowship for the destitute of the saints who are in Jerusalem, - They have been well-pleased, indeed, - and, their debtors, they are; for, if, with their spiritual things the nations have come into fellowship, they are bound also with their own carnal things to minister publicly unto them.
They have been well-pleased, indeed, - and, their debtors, they are; for, if, with their spiritual things the nations have come into fellowship, they are bound also with their own carnal things to minister publicly unto them.
They have been well-pleased, indeed, - and, their debtors, they are; for, if, with their spiritual things the nations have come into fellowship, they are bound also with their own carnal things to minister publicly unto them. This, then, having completed, and sealed unto them this fruit, I will come back by you unto Spain: -
This, then, having completed, and sealed unto them this fruit, I will come back by you unto Spain: - And know that, when I come unto you, in the fullness of the blessing of Christ, I shall come.
And know that, when I come unto you, in the fullness of the blessing of Christ, I shall come. I beseech you, moreover, brethren, through our Lord Jesus Christ, and through the love of the Spirit, to strive together with me in your prayers on my behalf unto God, - read more. In order that I may be delivered from them who do not yield in Judaea, and, my ministry which is unto Jerusalem, may prove to be acceptable unto the saints; In order that, with joy coming unto you through God's will, I may together with you find rest. Now, the God of peace, be with you all. Amen.
And I commend to you Phoebe our sister, - being a minister alsoof the assembly which is in Cenchreae;
And I commend to you Phoebe our sister, - being a minister alsoof the assembly which is in Cenchreae; In order that ye may give her welcome in the Lord in a manner worthy of the saints, and stand by her in any matter wherein she may have need of you; for, she also, hath proved to be a defender of many, and of my own self.
In order that ye may give her welcome in the Lord in a manner worthy of the saints, and stand by her in any matter wherein she may have need of you; for, she also, hath proved to be a defender of many, and of my own self.
I, Tertius, who have written the epistle, salute you in the Lord. There saluteth you - Gaius, my host and the host of the whole assembly. There salute you - Erastus, the steward of the city, and Quartus the brother.
Now, unto him who hath power to establish you, according to my glad-message - even the proclamation of Jesus Christ, according to the revelation of a sacred secret, in age-past times kept silent, But now made manifest, and through means of prophetic scriptures, according to the command of the age-abiding God, for obedience of faith unto all the nations made known, read more. Unto a God, wise alone, through Jesus Christ, unto whombe the glory, unto the ages. Amen.
Unto a God, wise alone, through Jesus Christ, unto whombe the glory, unto the ages. Amen.
For be looking at the calling of you, brethren, - that there were not many wise, according to flesh. Not many powerful, not many high-born:
All things, unto me, are allowable, but, not all things, are profitable: all things, unto me, are allowable, but, I, will not be brought under authority by any.
Now, concerning the idol-sacrifices, we are aware - because we, all, have knowledge, - knowledge, puffeth up, but, love, buildeth up;
But, on the contrary, - when they saw that I had been entrusted with the glad-message to the uncircumcision, even as, Peter, with that to the circumcision, For, he that energised in Peter, into an apostleship to the circumcision, energised also in me, for the nations, - read more. And when they perceived the favour which had been given unto me, James and Cephas and John, who were reputed to be pillars, gave, the right hand of fellowship, unto me and Barnabas, in order that, we, should go unto the nations, and, they, unto the circumcision: -
This only, am I wishing to learn from you: - by works of law, received ye, the Spirit? or by a believed report? So thoughtless, are ye? Having made a beginning in Spirit, are ye, now, in flesh, to be made complete?
Paul, an apostle of Christ Jesus, through God's will, unto the saints who are in Ephesusand faithful in Christ Jesus, -
Erastus, remained in Corinth; but, Trophimus, I left at Miletus, sick.
And account, our Lord's long suffering, to be salvation: - even as, our beloved brother Paul also, according to the wisdom given unto him, hath written unto you; As also, in all letters, speaking in them concerning these things, - in which letters are some things, hard to be understood, which, the uninstructed and unstable, wrest, - as also the other scriptures, - unto their own destruction.