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
Asia, Phrygia, Pamphylia, Egypt, the parts of Libya about Cyrene, foreigners from Rome, Jews, and proselytes,
Now when the apostles who were at Jerusalem, heard that the Samaritans had embraced the word of God, they sent Peter and John, who upon their arrival, prayed for them that they might receive the holy spirit. read more. (for as yet he had not descended on any of them: they having only been baptized in the name of the Lord Jesus) the apostles therefore gave them imposition of hands, and they received the holy spirit.
after this, Paul had a design to pass thro' Macedonia and Achaia in his way to Jerusalem: purposing when he had been there to make a visit to Rome. he sent therefore Timothy and Erastus, two of his assistants in the ministry, before to Macedonia; but stay'd himself in Asia for some time.
for Paul had determined not to go ashore at Ephesus, to avoid losing time in Asia: because he was eager to get to Jerusalem, if possible, by the day of pentecost.
in our Lord Jesus Christ. but now I am fix'd in my resolution to go to Jerusalem, without any apprehension of what may befal me there:
after several years absence I came to Jerusalem, with contributions for my brethren, and oblations for the temple:
Paul, a servant of Jesus Christ, called to be an apostle, chosen to declare the gospel dispensation, which God had promised by his prophets in the holy scriptures, read more. with relation to his son Jesus Christ our Lord, who was of the lineage of David as to his body, but as to his holy spirit miraculously declared to be the son of God, by his resurrection from the dead: by whose favour I have received the office of an apostle to bring the Gentiles every where to the obedience of faith preached in his name:
by whose favour I have received the office of an apostle to bring the Gentiles every where to the obedience of faith preached in his name: among whom Jesus Christ has also called you: read more. to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ.
to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is celebrated through the whole world. read more. for God is my witness, to whom I am entirely devoted, in preaching the gospel of his son, that I constantly make mention of you, in my prayers, requesting,
for God is my witness, to whom I am entirely devoted, in preaching the gospel of his son, that I constantly make mention of you, in my prayers, requesting, if it be God's will, that I might now at length have the happiness of coming to you.
if it be God's will, that I might now at length have the happiness of coming to you. for I long to see you, that I may impart to you some spiritual gift, in order to establish you:
for I long to see you, that I may impart to you some spiritual gift, in order to establish you:
for I long to see you, that I may impart to you some spiritual gift, in order to establish you: or indeed that we may have mutual consolation from the faith which is in common to you and to me.
or indeed that we may have mutual consolation from the faith which is in common to you and to me. now I would not have you ignorant, my brethren, that I often purposed to come to you, tho' I have been hindered hitherto, that I might be useful among you as well as among other Gentiles.
now I would not have you ignorant, my brethren, that I often purposed to come to you, tho' I have been hindered hitherto, that I might be useful among you as well as among other Gentiles.
now I would not have you ignorant, my brethren, that I often purposed to come to you, tho' I have been hindered hitherto, that I might be useful among you as well as among other Gentiles.
now I would not have you ignorant, my brethren, that I often purposed to come to you, tho' I have been hindered hitherto, that I might be useful among you as well as among other Gentiles. I owe what service I can do to the Greeks, and to the Barbarians, to the learned, and to the illiterate. read more. so, that as far as it depends upon me, I am ready to preach the gospel to you also, who are at Rome.
so, that as far as it depends upon me, I am ready to preach the gospel to you also, who are at Rome. for I am not ashamed of the gospel, since it is divinely effectual to salvation, to everyone that believes, to the Jew first, and then to the Gentile. read more. There it is that divine justification is revealed to be wholly by faith: as it is written, " the just shall live by faith."
for ever since the creation of the world, his eternal power and divinity, things in themselves invisible, are clearly seen, being perceived by the things that are made; so that they are without excuse:
for ever since the creation of the world, his eternal power and divinity, things in themselves invisible, are clearly seen, being perceived by the things that are made; so that they are without excuse: because when they knew God, they did not with gratitude glorify him as God, but their reasoning became extravagance, and their minds, void of judgment, were involv'd in darkness. read more. pretending to be wise, they became fools: the honour due to God, who is immortal, they transferr'd to idols representing men, who are mortal, to birds, and beasts, and insects. wherefore God abandon'd them to the impure passions of their own hearts, so that they themselves dishonour'd their own bodies;
wherefore God abandon'd them to the impure passions of their own hearts, so that they themselves dishonour'd their own bodies; they changed the true God for an idol, and adored and served the creature more than the creator, who is blessed for ever. read more. amen. for this cause God gave them up to infamous passions: for even the sex perverted the instinct of nature:
they were full of all injustice, fornication, mischief, covetousness, malice; full of envy, murder, contention, fraud, malignity; whisperers, backbiters, enemies of God, injurious, proud, vain, inventers of vices, disobedient to parents, void of judgment, read more. fidelity, and natural affection; implacable, and unmerciful: who knowing the divine rule of right, did not perceive that they who commit such things are worthy of death, and not only they who do the same, but they who give countenance to those that do them.
or do you despise the riches of his kindness, and forbearance, and long-suffering; not considering that the kindness of God invites you to repentance?
who will render to every man according to his actions: eternal life to those,
but it is the Jew, who is so inwardly, and it is the circumcision of the heart, according to the spiritual, not the literal sense, which have the approbation, I do not say of men, but of God.
What advantage then hath the Jew? or what benefit is there from circumcision? much every way: chiefly, because they were intrusted with the oracles of God. read more. for what if some betrayed their trust? shall their unfaithfulness render the faithfulness of God of no effect? by no means; yea, let God be acknowledged to be true, tho' men should be all deceivers; as it is written, " that you might be justified in your sayings, and might overcome when you are judged." but say you, "if our unfaithfulness displays the veracity of God, what shall we say? is it not injustice in God to inflict punishment?" not at all: for then how could God judge the world? "but, say you, if the veracity of God hath appeared more illustrious thro' my unfaithfulness, why then am I condemned as a sinner? and why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just. "how then are we better than they?" why, not at all: for we have already convicted both Jews and Gentiles, of being all under the guilt of sin. as it is written, " there is none righteous, no not one: there is none that understandeth, there is none that seeketh after God. they are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one. their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness. their feet are swift 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 whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God. for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin. but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law: that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction: for all having sinned, all have forfeited eternal glory: being justified by his unmerited favour through the redemption that is by Jesus Christ: whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest, I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in Jesus. what reason then is there for boasting? it is excluded. what, by the ceremonial law? no: but by the law of faith. for we conclude, that a man is justified by faith, without observing the legal rites. is God the God of the Jews only, and not of the Gentiles? surely he is of the Gentiles too; since it is one God, who will justify both the Jews and the Gentiles, through faith. do we then make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.
how was it then accounted? whilst he was circumcised, or uncircumcised? he was not then circumcised, but uncircumcised: and he received the sign of circumcision, as a seal of the justification by that faith, which the uncircumcised have: that he might be the father of all those who believe, tho' they are uncircumcised, that it might be accounted to them also for righteousness:
Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ, who has given us access by faith to that degree of favour, we are in, by which we triumph in the hopes of divine glory. read more. and not only so, but we triumph in tribulation also, knowing that tribulation worketh patience; and patience, probation; and probation, hope: now hope will not deceive us, because the love of God is diffused thro' our hearts, by the holy spirit which is given to us; for at the appointed time Christ died for us, when we were in a helpless, sinful state. now for a wicked man no one would willingly die; but for a benefactor some have readily offer'd to die. but herein hath God displayed his love towards us, in that Christ died for us, even while we were yet sinners. much more then being now justified by his blood, shall we thro' him be delivered from the wrath to come. for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life. and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation. Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal. sin indeed was in the world all the time before the law: but then sin is not punished when there is no law.
sin indeed was in the world all the time before the law: but then sin is not punished when there is no law. nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is
nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind. read more. neither is the gift, as was the fall by one sin: for the sentence of condemnation, was for one offence; but the divine favour extends to justification from a multitude of sins. for tho' death reigned thro' the single offence of one, they who receive the most valuable favour, even the gift of righteousness, shall much more easily reign by the life of one, even Jesus Christ. Therefore as by one offence all men fell under condemnation: even so by one act of righteousness, all men are restored to life. for as by one man's disobedience many receiv'd the punishment of sinners, so by the obedience of one shall many receive the reward of the righteous. the law was introduc'd, that the greatness of the fall might fully appear; but the more sin display'd its enormity, the divine favour was so much the more transcendent. that as sin prevailed unto death, even so might the divine favour prevail by righteousness unto eternal life, thro' Jesus Christ our Lord.
for if the spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall likewise restore your mortal bodies to life, by his spirit that dwelleth in you.
for I consider, that the sufferings of this present life are infinitely over-ballanc'd by that glory which shall hereafter be discovered to us. mankind impatiently desire that the divine being would display himself to his creatures, read more. who were not, by their own choice, expos'd to this uncertain state, but by virtue of him, who subjected them thereto: and therefore hope to be removed from this slavish condition of mortality to the free inheritance of divine glory. for we know that the whole creation groans, and labours with general pain even to this day.
for I could wish to be as one anathematiz'd from the christian church for my brethren, who are of the same race as my self, who are Israelites; who had the adoption, the glory, the covenants, the law, the form of divine worship, and the promises;
Brethren, my hearty desire and prayer to God for Israel is, that they may be saved.
In reality there is no difference between the Jew and the Gentile: they have all the same Lord, who is bountiful to all that call upon him.
this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character,
nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again.
I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in.
as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience:
I beseech you therefore, brethren, by the mercies of God to you, that you present your bodies a living victim, holy, acceptable unto God, as the service of a rational being.
be not overcome by evil, but overcome evil by good.
Be every one of you subject to the ruling powers. for every ruler holds of God: the rulers in being are constituted by God.
attending upon the publick administration. render therefore to all their dues: tribute to whom tribute is due, custom to whom custom, reverence to whom reverence, honour to whom honour. Owe no man any thing, but mutual love: for he that
why then dost thou judge thy brother? or why dost thou think contemptibly of thy brother? since we shall all of us be brought before the judgment-seat of Christ. for it is written, "as I live, saith the Lord, every knee shall bow to me, and every tongue shall give praise to God." read more. Since then every one of us shall give an account of himself to God;
As to myself, I am persuaded, my brethren, that you abound in goodness, and in variety of knowledge, and are able to instruct one another. nevertheless, brethren, I have writ to the Gentile part of you, and admonish'd you with the greater freedom by virtue of the commission that God has given me, read more. to be the minister of Jesus Christ to the Gentiles, officiating the gospel of God, that the Gentiles might be made an acceptable offering, being sanctified by the holy spirit. I have therefore matter of glorying thro' Jesus Christ, with respect to divine service. for I will not offer to mention any thing, but what Christ has wrought by me, to make the Gentiles christians, both in profession and practice: by virtue of the miracles and prodigies wrought by the power of the divine spirit; so that from Jerusalem, and the neighbouring country, quite to Illyricum, I have effectually preached the gospel of Christ: yet so as studiously to avoid preaching it where Christ was owned, lest I should build upon another man's foundation; for,
I have effectually preached the gospel of Christ: yet so as studiously to avoid preaching it where Christ was owned, lest I should build upon another man's foundation; for, as it is written, "they to whom he was not mentioned, shall see: and they that have not heard, shall understand." read more. This has chiefly hindred me from coming to you.
This has chiefly hindred me from coming to you. but now there being no further occasion for me in these parts, and having had a great desire these many years to visit you;
but now there being no further occasion for me in these parts, and having had a great desire these many years to visit you;
but now there being no further occasion for me in these parts, and having had a great desire these many years to visit you; when I take my journey into Spain, I hope to see you in my way, and be forwarded by you to that place, after having for some time enjoy'd the pleasure of your company.
when I take my journey into Spain, I hope to see you in my way, and be forwarded by you to that place, after having for some time enjoy'd the pleasure of your company.
when I take my journey into Spain, I hope to see you in my way, and be forwarded by you to that place, after having for some time enjoy'd the pleasure of your company. but now I am going to Jerusalem, to distribute charity to the converts.
but now I am going to Jerusalem, to distribute charity to the converts.
but now I am going to Jerusalem, to distribute charity to the converts.
but now I am going to Jerusalem, to distribute charity to the converts. for those of Macedonia and Achaia, have thought fit to make a contribution for the poor converts at Jerusalem.
for those of Macedonia and Achaia, have thought fit to make a contribution for the poor converts at Jerusalem.
for those of Macedonia and Achaia, have thought fit to make a contribution for the poor converts at Jerusalem. they have thought fit, I say, and they owed them as much. for if the Gentiles have participated of their spirituals, they are bound on their side to minister to them in their temporals.
they have thought fit, I say, and they owed them as much. for if the Gentiles have participated of their spirituals, they are bound on their side to minister to them in their temporals.
they have thought fit, I say, and they owed them as much. for if the Gentiles have participated of their spirituals, they are bound on their side to minister to them in their temporals. when I have dispatch'd this affair, and have secur'd to them this collection, I will come to you in my way to Spain.
when I have dispatch'd this affair, and have secur'd to them this collection, I will come to you in my way to Spain. and I know that when I do come, I shall come charged with the blessings of Christ.
and I know that when I do come, I shall come charged with the blessings of Christ. in the mean time, I conjure you, brethren, by our Lord Jesus Christ, and by the love of the spirit, that you join with me in earnest prayers to God for me; read more. that I may be delivered from the unbelievers in Judea; and that the charitable service which I am employed about, for the converts at Jerusalem, may be acceptable to them: that by the will of God we may meet with joy, and rest together in peace. now the God of peace be with you all. Amen.
I recommend to you Phebe our sister, who is a deaconess of the church at Kenchrea; receive her for Christ's sake,
I recommend to you Phebe our sister, who is a deaconess of the church at Kenchrea; receive her for Christ's sake, as becometh christians, and assist her in every thing her business requires: for she hath assisted many besides my self.
as becometh christians, and assist her in every thing her business requires: for she hath assisted many besides my self.
I Tertius, who wrote this epistle, salute you in the Lord. Gaius, with whom I lodge, who purveys for the church in general, salutes you. Erastus the chamberlain of the city salutes you; and Quartus a brother.
Now to him that is able to establish you according to my gospel, and the preaching of Jesus Christ, conformable to the revelation of the mystery, which was kept secret from antient times, but now is laid open, and by the writings of the prophets (according to the commandment of the eternal God) made known to all the Gentiles, to induce them to obey the faith: read more. to God, I say, who is only wise, be glory thro' Jesus Christ for ever. Amen.
to God, I say, who is only wise, be glory thro' Jesus Christ for ever. Amen.
for consider, brethren, that not many worldly wise, not many men of power, not many men of birth are among you that are called.
Are all things lawful for me? however, all things are not expedient: are all things lawful for me? however, I will not be a slave to any.
Now as to things offered to idols, 'tis certain that the knowledge you all pretend to have, swells you with pride, but 'tis charity that edifieth.
on the contrary, when they perceived that I had the province of preaching the gospel to the Gentiles, as Peter had that of preaching it to the Jews, (for he that had wrought powerfully in Peter with respect to his apostleship among the Jews, had also wrought powerfully in me upon account of the Gentiles:) and when James, read more. Peter, and John, who were esteemed to be pillars, perceived the favour that was bestowed on me, they admitted me and Barnabas into fellowship, and agreed, that we should go to the Gentiles, and they to the Jews.
this one thing I desire to know of you, did you receive the spirit by the works of the law, or by the gospel preach'd to you? have you so little understanding, as having begun in the spiritual doctrine of the gospel, to turn again to the law?
Paul an apostle of Jesus Christ, by the divine appointment to the converts which are at Ephesus, who stand firm in the faith of Christ Jesus:
Erastus staid at Corinth: but Trophimus I left sick at Miletum.
that the patience of our Lord is for your advantage: as our dear brother Paul, according to the information he receiv'd, has writ to you, as it were in all his epistles, where he takes notice of these things: in which there are some passages that are difficult to understand, which the illiterate, and unstable wrest, as they do the rest of the scriptures, to their own ruin.