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, in Egypt, and in the parts of Libya around Cyrene, and strangers of Rome, Jews and proselytes,
And the apostles in Jerusalem hearing that Samaria had received the Word of God, they sent Peter and John to them; who when they had come down, prayed for them that they might receive the Holy Spirit. read more. For as yet He had not fallen on any of them, they were baptized only in the name of the Lord Jesus. Then they laid their hands on them, and they received the Holy Spirit.
After these things were ended, passing through Macedonia and Achaia, Paul purposed in the spirit to go to Jerusalem, saying, After I have come there, I must also see Rome. And sending into Macedonia two who ministered to him, Timothy and Erastus, he stayed in Asia for a time.
For Paul had determined to sail past Ephesus, so that he might not lose time in Asia; for, if it were possible for him, he hastened to be at Jerusalem on the day of Pentecost.
And now, behold, I am going bound by the Spirit to Jerusalem, not knowing the things that shall happen to me there,
And after many years I came to bring alms and offerings to my nation.
Paul, a servant of Jesus Christ, a called apostle, separated to the gospel of God (which He had promised beforehand through His prophets in the Holy Scriptures), read more. about His Son, Jesus Christ our Lord, who was made of the seed of David according to the flesh, who was marked out the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead; by whom we have received grace and apostleship, to obedience to the faith among all nations, for His name;
by whom we have received grace and apostleship, to obedience to the faith among all nations, for His name; among whom you also are the called-out ones of Jesus Christ: read more. to all those who are in Rome, beloved of God, called to be saints. Grace to you and peace from God our Father and the Lord Jesus Christ.
to all those who are in Rome, 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 you all, that your faith is spoken of throughout the whole world. read more. For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you
For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, making request if by any means now at length I might have a prosperous journey by the will of God to come to you.
always in my prayers, making request if by any means now at length I might have a prosperous journey by the will of God to come to you. For I long to see you, so that I may impart to you some spiritual gift, to you for the establishing of you.
For I long to see you, so that I may impart to you some spiritual gift, to you for the establishing of you.
For I long to see you, so that I may impart to you some spiritual gift, to you for the establishing of you. And this is to be comforted together with you by our mutual faith, both yours and mine.
And this is to be comforted together with you by our mutual faith, both yours and mine. But I would not have you ignorant, brothers, that oftentimes I purposed to come to you, and was kept back until the present; that I might have some fruit among you also, even as among other nations.
But I would not have you ignorant, brothers, that oftentimes I purposed to come to you, and was kept back until the present; that I might have some fruit among you also, even as among other nations.
But I would not have you ignorant, brothers, that oftentimes I purposed to come to you, and was kept back until the present; that I might have some fruit among you also, even as among other nations.
But I would not have you ignorant, brothers, that oftentimes I purposed to come to you, and was kept back until the present; that I might have some fruit among you also, even as among other nations. I am debtor both to the Greeks and to the foreigners, both to the wise and to the unwise. read more. So, as much as is in me lies, I am ready to preach the gospel to you who are at Rome also.
So, as much as is in me lies, I am ready to preach the gospel to you who are at Rome also. For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to 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 the unseen things of Him from the creation of the world are clearly seen, being realized by the things that are made, even His eternal power and Godhead, for them to be without excuse.
For the unseen things of Him from the creation of the world are clearly seen, being realized by the things that are made, even His eternal power and Godhead, for them to be without excuse. Because, knowing God, they did not glorify Him as God, neither were thankful. But they became vain in their imaginations, and their foolish heart was darkened. read more. Professing to be wise, they became fools and changed the glory of the incorruptible God into an image made like corruptible man, and birds, and four-footed animals, and creeping things. Therefore God also gave them up to uncleanness through the lusts of their hearts, to dishonor their own bodies between themselves.
Therefore God also gave them up to uncleanness through the lusts of their hearts, to dishonor their own bodies between themselves. For they changed the truth of God into a lie, and they worshiped and served the created thing more than the Creator, who is blessed forever. Amen. read more. For this cause, God gave them up to dishonorable affections. For even their women changed the natural use into that which is against nature.
being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; being full of envy, murder, quarrels, deceit, evil habits, becoming whisperers, backbiters, haters of God, insolent, proud, braggarts, inventors of evil things, disobedient to parents, read more. undiscerning, perfidious, without natural affection, unforgiving, unmerciful; who, knowing the righteous order of God, that those practicing such things are worthy of death, not only do them, but have pleasure in those practicing them.
Or do you despise the riches of His kindness, and the forbearance and long-suffering, not knowing that the kindness of God leads you to repentance?
who will render to each according to his works;
but he is a Jew who is one inwardly, and circumcision is of the heart; in spirit and not in letter; whose praise is not from men, but from God.
Then what is the superiority of the Jew? Or what is the profit of circumcision? Much, by every way! Chiefly, indeed, because they were entrusted with the oracles of God. read more. For what? If some did not believe, will not their unbelief nullify the faith of God? Let it not be! But let God be true, and every man a liar; as it is written, "That You might be justified in Your sayings, and will overcome when You are judged." But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who lays on wrath? (I speak as a man.) Let it not be! For then how shall God judge the world? For if in my lie the truth has more abounded to His glory why am I still judged as a sinner? And not rather, (as we are wrongly accused, and as some affirm that we say), Let us do bad things that good may come? Their condemnation is just. What then? Do we excel? No, in no way; for we have before charged both Jews and Greeks all with being under sin, as it is written: "There is none righteous, no not one; there is none that understands, there is none that seeks after God." "They are all gone out of the way, they have together become unprofitable, there is none that does good, no, not one." "Their throat is an open grave, 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 way, and the way of peace they did not know." "There is no fear of God before their eyes." But we know that whatever things the Law says, it says to those who are under the Law; so that every mouth may be stopped and all the world may be under judgment before God, because by the works of the Law none of all flesh will be justified in His sight; for through the Law is the knowledge of sin. But now a righteousness of God has been revealed apart from Law, being witnessed by the Law and the Prophets; even the righteousness of God through the faith of Jesus Christ, toward all and upon all those who believe. For there is no difference, for all have sinned and come short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus; whom God has set forth to be a propitiation through faith in His blood, to declare His righteousness through the passing by of the sins that had taken place before, in the forbearance of God; for the display of His righteousness at this time, for Him to be just and, forgiving the one being of the faith of Jesus. Then where is the boasting? It is excluded. Through what law? Of works? No, but through the law of faith. Therefore we conclude that a man is justified by faith without the works of the Law. Or is He the God of the Jews only, and not also of the nations? Yes, of the nations also, since it is one God who will justify circumcision by faith, and uncircumcision through faith. Do we then make the Law void through faith? Let it not be! But we establish the Law.
How then was it reckoned? Being in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision. And he received a sign of circumcision, a seal of the righteousness of the faith while still uncircumcised; so that he might be the father of all those believing through uncircumcision, for righteousness to be imputed to them also;
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. Through Him we also have access by faith into this grace in which we stand, and we rejoice on the hope of the glory of God. read more. And not only this, but we glory in afflictions also, knowing that afflictions work out patience, and patience works out experience, and experience works out hope. And hope does not make us ashamed, because the love of God has been poured out in our hearts through the Holy Spirit given to us. For we yet being without strength, in due time Christ died for the ungodly. For one will with difficulty die for a righteous one, yet perhaps one would even dare to die for a good one. But God commends His love toward us in that while we were yet sinners Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if when we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, we shall be saved by His life. And not only so, but we also rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation. Therefore, even as through one man sin entered into the world, and death by sin, and so death passed on all men inasmuch as all sinned: for until the Law sin was in the world, but sin is not imputed when there is no law.
for until the Law sin was in the world, but sin is not imputed when there is no law. But death reigned from Adam to Moses, even over those who had not sinned in the likeness of the transgression of Adam, who is the type of Him who was to come;
But death reigned from Adam to Moses, even over those who had not sinned in the likeness of the transgression of Adam, who is the type of Him who was to come; but the free gift shall not be also like the offense. For if by the offense of the one many died, much more the grace of God, and the gift in grace; which is of the one Man, Jesus Christ, abounded to many. read more. And the free gift shall not be as by one having sinned; (for indeed the judgment was of one to condemnation, but the free gift is of many offenses to justification. For if by one man's offense death reigned by one, much more they who receive abundance of grace and the gift of righteousness shall reign in life by One, Jesus Christ.) Therefore as by one offense sentence came on all men to condemnation, even so by the righteousness of One the free gift came to all men to justification of life. For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous. But the Law entered so that the offense might abound. But where sin abounded, grace did much more abound, so that as sin has reigned to death, even so grace might reign through righteousness to eternal life by Jesus Christ our Lord.
But if the Spirit of the One who raised up Jesus from the dead dwells in you, the One who raised up Christ from the dead shall also make your mortal bodies alive by His Spirit who dwells in you.
For I reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed in us. For the earnest expectation of the creation waits for the manifestation of the sons of God. read more. For the creation was not willingly subjected to vanity, but because of Him who subjected it on hope that the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. And we know that the whole creation groans and travails in pain together until now.
For I myself was wishing to be accursed from Christ for my brothers, my kinsmen according to the flesh, who are Israelites; to whom belong the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises;
Brothers, truly my heart's desire and prayer to God for Israel is for it to be saved.
For there is no difference both of Jew and of Greek, for the same Lord over all is rich to all who call on Him.
For I speak to you, the nations; since I am the apostle of the nations, I glorify my ministry;
And those also, if they do not continue in unbelief, will be grafted in. For God is able to graft them in again.
For I do not want you to be ignorant of this mystery, brothers, lest you should be wise within yourselves; that blindness in part has happened to Israel, until the fullness of the nations has comes in.
For as you also then disbelieved God, but now have been shown mercy through their disbelief,
I beseech you therefore, brothers, by the mercies of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service.
Do not be overcome by evil, but overcome evil with good.
Let every soul be subject to the higher authorities. For there is no authority but of God; the authorities that exist are ordained by God.
Therefore give to all their dues; to the one due tax, the tax; tribute to whom tribute is due, fear to whom fear is due, and honor to whom honor is due. Owe no one anything, except to love one another; for he who loves another has fulfilled the Law.
But why do you judge your brother? Or also why do you despise your brother? For all shall stand before the judgment seat of Christ. 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 one of us will give account concerning himself to God.
And I myself also am persuaded of you, my brothers, that you also are full of goodness, filled with all knowledge, able also to admonish one another. But, brothers, I wrote to you boldly, as reminding you in part, because of the grace that is given to me by God, read more. that I should be the minister of Jesus Christ to the nations, ministering the gospel of God, so that the offering up of the nations might be acceptable, being sanctified by the Holy Spirit. Therefore I have boasting in Christ Jesus as to the things pertaining to God. For I will not dare to speak of any of those things which Christ did not work out by me for the obedience of the nations in word and deed, in power of miracles and wonders, in power of the Spirit of God, so that from Jerusalem, and all around to Illyricum, I have fully preached the gospel of Christ. Yea, so I have been eager to preach the gospel, not where Christ was named, lest I should build on another man's foundation;
Yea, so I have been eager to preach the gospel, not where Christ was named, lest I should build on another man's foundation; but as it is written, "To whom nothing was said about Him, they shall see. And they who have not heard shall understand." read more. For this cause I also have been greatly hindered from coming to you.
For this cause I also have been greatly hindered from coming to you. But now, having no more place in these parts, and having a great desire these many years to come to you,
But now, having no more place in these parts, and having a great desire these many years to come to you,
But now, having no more place in these parts, and having a great desire these many years to come to you, whenever I may go into Spain, I will come to you. For in traveling through I hope to see you, and to be set forward there by you, if first I may be filled of you in part.
whenever I may go into Spain, I will come to you. For in traveling through I hope to see you, and to be set forward there by you, if first I may be filled of you in part.
whenever I may go into Spain, I will come to you. For in traveling through I hope to see you, and to be set forward there by you, if first I may be filled of you in part. But now I am going to Jerusalem to minister to the saints.
But now I am going to Jerusalem to minister to the saints.
But now I am going to Jerusalem to minister to the saints.
But now I am going to Jerusalem to minister to the saints. For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints in Jerusalem.
For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints in Jerusalem.
For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints in Jerusalem. Truly it has pleased them, and they are their debtors. For if the nations have been made partakers of their spiritual things, their duty is also to minister to them in fleshly things.
Truly it has pleased them, and they are their debtors. For if the nations have been made partakers of their spiritual things, their duty is also to minister to them in fleshly things.
Truly it has pleased them, and they are their debtors. For if the nations have been made partakers of their spiritual things, their duty is also to minister to them in fleshly things. Therefore when I have completed this, and have sealed this fruit to them, I will come by you into Spain.
Therefore when I have completed this, and have sealed this fruit to them, I will come by you into Spain. And I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.
And I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ. But I exhort you, brothers, for the sake of the Lord Jesus Christ and for the love of the Spirit, that you strive together with me in your prayers to God for me, read more. that I may be delivered from those disbelieving in Judea, and that my service which I have for Jerusalem may be accepted by the saints; so that I may come to you with joy by the will of God, and may be refreshed with you. Now may 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 receive her in the Lord, as becomes saints, and that you may assist her in whatever business she has need of you. For she has been a helper of many, and of myself also.
that you receive her in the Lord, as becomes saints, and that you may assist her in whatever business she has need of you. For she has been a helper of many, and of myself also.
I, Tertius, who wrote this epistle, greet you in the Lord. Gaius my host, and the host of me and the whole church, greets you. Erastus the steward of the city greets you, and Quartus a 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, having been unvoiced during eternal times; but now has been made plain, and by the prophetic Scriptures, according to the commandment of the everlasting God, made known to all nations for the obedience of faith; read more. to God only wise be glory through Jesus Christ forever. Amen.
to God only wise be glory through Jesus Christ forever. Amen.
For you see your calling, brothers, that not many wise men according to the flesh are called, not many mighty, not many noble.
All things are lawful to me, but not all things profit. All things are lawful for me, but I will not be brought under the power of any.
But concerning the sacrifices to idols, we know that we all have knowledge. Knowledge puffs up, but love edifies.
But on the contrary, seeing that I have been entrusted with the gospel of the uncircumcision, as Peter to the circumcision; for He working in Peter to the apostleship of the circumcision also worked in me to the nations. read more. and knowing the grace given to me, James, and Cephas, and John, who seemed to be pillars, gave right hands of fellowship to Barnabas and me, that we go to the nations, but they to the circumcision.
This only I would learn from you: Did you receive the Spirit by works of the law, or by hearing of faith? Are you so foolish? Having begun in the Spirit, do you now perfect yourself in 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 stayed at Corinth, but Trophimus I left sick at Miletus.
And think of the long-suffering of our Lord as salvation (as our beloved brother Paul also has written to you according to the wisdom given to him as also in all his letters, speaking in them of these things; in which are some things hard to be understood, which the unlearned and unstable pervert, as also they do the rest of the Scriptures, to their own destruction).