Reference: Romans, The Epistle To The
Fausets
AUTHENTICITY, GENUINENESS. Peter (2Pe 3:15-16) quotes Ro 2:4, calling it "Scripture." The epistles of Clement (Cor. 35) and Polycarp (ad Philippians 6) quote respectively Ro 1:29-32 and Ro 14:10-12. Irenaeus (iv. 27, section 2) quotes it as Paul's (Ro 4:10-11). Melito's "Hearing of Faith" is entitled from Romans 10 or Ga 3:2-3. The Muratorian Canon, Syriac and Old Latin versions, have it. Heretics admitted its canonicity; so the Ophites (Hippol. Haer. 99; Ro 1:20-26); Basilides (238, Ro 8:19-22; 5:13-14); Valentinus (195, Ro 8:11); the Valentinians Heracleon and Ptolemaeus; Tatian (Orat. 4, Ro 1:20), and Marcion's canon. The epistle of the churches of Vienne and Lyons (Eusebius, H. E. v. 1; Ro 8:18); Athenagoras (13, Ro 12:1,21; 1:24); Theophilus of Antioch (Autol. 79, Ro 2:6,29; 13:7-8). Irenaeus, Tertullian, and Clement of Alexandria often quote it.
DATE AND PLACE OF WRITING. Paul wrote while at Corinth, for he commends to the Romans Phoebe, deaconess of Cenchreae, the port of Corinth (Ro 16:1-2). He was lodging at Gaius' house (Ro 16:23), a chief member of the Corinthian church (1Co 1:14). Erastus, "treasurer" ("chamberlain", KJV), belonged to Corinth (2Ti 4:20; Ac 19:22). The time was during his visit in the winter and spring following his long stay at Ephesus (Ro 16:27); for he was just about to carry the contributions of Macedonia and Achaia to Jerusalem (Ro 15:25-27; compare Ac 20:22), just after his stay at Corinth at this time (Ac 24:17; 1Co 16:4; 2Co 8:1-2; 9:1, etc.). His design of visiting Rome after Jerusalem (Ro 15:23-25) at this particular time appears incidentally from Ac 19:21. Thus, Paul wrote it in his third missionary journey, at the second of the two visas to Corinth recorded in Acts. He remained then three months in Greece.
He was on the point of sailing to Jerusalem when obliged to alter his purpose; the sea therefore was by this time navigable. It was not late in the spring, for, after passing through Macedon and visiting the coast of Asia Minor, he still expected to reach Jerusalem by Pentecost (Ac 20:16). He must therefore have written the epistle to the Romans early in spring, A.D. 58. Thus, it is logically connected with the epistles to the Galatians and Corinthians. He wrote 1 Corinthians before leaving Ephesus; 2 Corinthians on his way to Corinth; and Galatians at Corinth, where also he wrote Romans. Hence, the resemblance of these two epistles in style and substance. The epistle to the Galatians and the two almost contemporaneous epistles to the Corinthians are the most intense in feeling and varied in expression of Paul's epistles.
OCCASION. Intending long to visit Rome and Spain (Ro 1:9-13; 15:22-29), he was for the present unable, being bound for Jerusalem with the alms of the Gentile Christians. But, as Phoebe a deaconess of the neighbouring Cenchreae was starting for Rome (Ro 16:1-2), he sends meantime this epistle by her. Tertius wrote it at his dictation (Ro 16:22), the apostle with his own hand, as in other epistles, probably adding the benediction and abrupt doxology at the close. Had Peter or any other apostle founded the church at Rome, some allusion to him would have occurred in this epistle or in Paul's epistles written at Rome. Moreover Paul's rule was not to build on another's foundation (Ro 15:20). Also in dividing the field of labour between himself and Peter (Ga 2:7-9), as apostle of the Gentiles he claims the Romans as his share (Ro 1:13) and hopes to confer some "spiritual gift" (charism) on them to establish them; implying that heretofore no apostle had been with them to do so (Ro 1:11; compare Ac 8:14-17).
The date of the introduction of Christianity at Rome must have been very early. Andronicus and Junia were "in Christ" even before Paul. Probably of the Roman strangers or pilgrim sojourners at Jerusalem (Ac 2:10) who heard Peter's sermon at Pentecost, some were among the converts, and brought back the gospel to the metropolis. (See RUFUS.) In this sense Peter founded the church at Rome, though having never yet visited it. The constant contact between Judaea and Rome through commerce, the passing of soldiers back and forward from Caesarea, and the repairing of Jewish settlers at Rome to Jerusalem for the three great feasts, ensured an early entrance of the gospel into Rome. Hence too at first the church there had that tinge of Judaism which this epistle corrects. Its members were in part Jews originally, in part Gentiles (compare as to the Jewish element Romans 2; Romans 3; Romans 7; Romans 9; Ro 11:13). A considerable number saluted in Romans 16 were Jew-Christians: Mary, Aquila, Priscilla, Andronicus and Junia, Paul's kinsmen, Herodion, Apelles, Aristobulus (of the Herodian family).
The Jews at Rome were so numerous that Augustus assigned them a separate quarter beyond the Tiber, and permitted them freely to exercise their religion (Philo, Leg. ad Caium, 568). That Gentiles, however, composed the bulk of the Roman church appears from Ro 1:5,13; 9:3-4; 10:1, "my prayer to God for them" (the Jews, as distinguished from the Gentiles whom he here more directly addresses; so Sinaiticus, Vaticanus, Alexandrinus manuscripts read for "Israel"), Ro 11:23,25,30. But the Gentiles of this church were not Latin, but Greek. The literature of the early Roman church was written in Greek; the names of its bishops are almost all Greek. The early Latin versions of the New Testament were made for the provinces, especially Africa, nor Rome. The names in the salutations (Romans 16) are generally Greek; and the Latin names, Aquila, Priscilla, Junia, Rufus, were Jews. Julia (of the imperial household), Amplias, and Urbanus, are the few exceptions.
The Greeks were the most enterprising and intelligent of the middle and lower classes at Rome. Juvenal alludes satirically to their numbers and versatility (iii. 60-80; vi. 184); their intellectual restlessness made them sit loosely to traditional superstitions, and to be more open than others to inquire into the claims of Christianity. Many of the names (Romans 16) are found in the lists of freedmen and slaves of the early Roman emperors, "they of Caesar's household" (Php 4:22). (See PALACE.) From the lower and middle classes, petty tradesmen, merchants, and army officers, the gospel gradually worked upward; still "not many wise ... mighty ... noble were called" (1Co 1:26). The legend of Peter and Paul presiding together over the church at Rome probably represents the combination of Jews and Gentiles in it. The joint episcopate of Linus and Cletus subsequently may be explained by supposing one ruled over the Jewish, the other over the Gentile congregation; this gives point to the general argument of Romans 1-3 and Ro 10:12, that there is no respect of nationality with God. Accordingly, the epistle has the character of a general treatise.
The metropolitan church was the fittest one to whom to address such a general exposition of doctrine, at the same time the injunction of obedience to temporal rulers was appropriate at the head quarters of the imperial government (Ro 13:1). The epistles to Corinthians and Galatians, immediately preceding chronologically, are full of personal references. The epistle to the Romans summarizes what he had just written; namely, epistle to Corinthians representing the attitude of the gospel to the Gentile world, the epistle to Galatians its relation to Judaism. What was in these two epistles immediately drawn out by special Judaizing errors of the Galatians, and Gentile licence of the Corinthians, is in Romans methodically combined together add arranged for general application.
The doctrine of justification by faith only on the one hand is stated (Romans 1-5) as in Galatians; on the other antinomianism is condemned (Romans 6); and the avoidance of giving offence as to meats (Romans 14) answers to 1Co 6:12, etc., 1Co 8:1, etc. Alexandrinus manuscript transposes the doxology Ro 16:25-27 (which Sinaiticus and Vaticanus manuscripts keep as KJV) to the close of Romans 14. Probably the epistle was circulated in two forms, both with and without the two last chapters. The form without them removed the personal allusions which manuscript G still more divested it
See Verses Found in Dictionary
In Phrygia and Pamphylia, in Egypt and the districts of Libya adjoining Cyrene; some of us are visitors from Rome,
When the Apostles at Jerusalem heard that the Samaritans had welcomed God's Message, they sent Peter and John to them; And they, on their arrival, prayed that the Samaritans might receive the Holy Spirit. read more. (As yet the Spirit had not descended upon any of them; they had only been baptized into the Faith of the Lord Jesus). Then Peter and John placed their hands on them, and they received the Holy Spirit.
Sometime after these events Paul resolved to go through Macedonia and Greece, and then make his way to Jerusalem. "And after I have been there," he said, "I must visit Rome also." So he sent to Macedonia two of his helpers, Timothy and Erastus, while he himself stayed for some time longer in Roman Asia.
For Paul had decided to sail past Ephesus, so as to avoid spending much time in Roman Asia. He was making haste to reach Jerusalem, if possible, by the Festival at the close of the Harvest.
And now, under spiritual constraint, I am here on my way to Jerusalem, not knowing what will happen to me there,
After some years' absence I had come to bring charitable gifts to my nation, and to make offerings;
To all in Rome who are dear to God and have been called to become Christ's People, From Paul, a servant of Jesus Christ, who has been called to become an Apostle, and has been set apart to tell God's Good News. This Good News God promised long ago through his Prophets in the sacred Scriptures, read more. Concerning his Son, Jesus Christ, our Lord; who, as to his human nature, was descended from David, But, as to the spirit of holiness within him, was miraculously designated Son of God by his resurrection from the dead. Through him we received the gift of the Apostolic office, to win submission to the Faith among all nations for the glory of his Name.
Through him we received the gift of the Apostolic office, to win submission to the Faith among all nations for the glory of his Name. And among these nations are you-you who have been called to belong to Jesus Christ. read more. May God, our Father, and the Lord Jesus Christ bless you and give you peace.
May God, our Father, and the Lord Jesus Christ bless you and give you peace. First, I thank my God through Jesus Christ about you all, because the report of your faith is spreading throughout the world. read more. God, to whom I offer the worship of my soul as I tell the Goodness of his Son, is my witness how constantly I mention you when I pray,
God, to whom I offer the worship of my soul as I tell the Goodness of his Son, is my witness how constantly I mention you when I pray, Asking that, if he be willing, I may some day at last find the way open to visit you.
Asking that, if he be willing, I may some day at last find the way open to visit you. For I long to see you, in order to impart to you some spiritual gift and so give you fresh strength--
For I long to see you, in order to impart to you some spiritual gift and so give you fresh strength--
For I long to see you, in order to impart to you some spiritual gift and so give you fresh strength-- Or rather that both you and I may find encouragement in each other's faith.
Or rather that both you and I may find encouragement in each other's faith. I want you to know, Brothers, that I have many times intended coming to see you-but until now I have been prevented-that I might find among you some fruit of my labors, as I have already among the other nations.
I want you to know, Brothers, that I have many times intended coming to see you-but until now I have been prevented-that I might find among you some fruit of my labors, as I have already among the other nations.
I want you to know, Brothers, that I have many times intended coming to see you-but until now I have been prevented-that I might find among you some fruit of my labors, as I have already among the other nations.
I want you to know, Brothers, that I have many times intended coming to see you-but until now I have been prevented-that I might find among you some fruit of my labors, as I have already among the other nations. I have a duty to both the Greek and the Barbarian, to both the cultured and the ignorant. read more. And so, for my part, I am ready to tell the Good News to you also who are in Rome.
And so, for my part, I am ready to tell the Good News to you also who are in Rome. For I am not ashamed of the Good News; it is the power of God which brings Salvation to every one who believes in Christ, to the Jew first, but also to the Greek. read more. For in it there is a revelation of the Divine Righteousness resulting from faith and leading on to faith; as Scripture says- -'Through faith the righteous man shall find Life.'
For ever since the creation of the universe God's invisible attributes-his everlasting power and divinity-are to be seen and studied in his works, so that men have no excuse;
For ever since the creation of the universe God's invisible attributes-his everlasting power and divinity-are to be seen and studied in his works, so that men have no excuse; Because, although they learned to know God, yet they did not offer him as God either praise or thanksgiving. Their speculations about him proved futile, and their undiscerning minds were darkened. read more. Professing to be wise, they showed themselves fools; And they transformed the Glory of the immortal God into the likeness of mortal man, and of birds, and beasts, and reptiles. Therefore God abandoned them to impurity, letting them follow the cravings of their hearts, till they dishonored their own bodies;
Therefore God abandoned them to impurity, letting them follow the cravings of their hearts, till they dishonored their own bodies; For they had substituted a lie for the truth about God, and had reverenced and worshiped created things more than the Creator, who is to be praised for ever. Amen. read more. That, I say, is why God abandoned them to degrading passions. Even the women among them perverted the natural use of their bodies to the unnatural;
They reveled in every form of wickedness, evil, greed, vice. Their lives were full of envy, murder, quarreling, treachery, malice. They became back-biters, slanderers, impious, insolent, boastful. They devised new sins. They disobeyed their parents. read more. They were undiscerning, untrustworthy, without natural affection or pity. Well aware of God's decree, that those who do such things deserve to die, not only are they guilty of them themselves, but they even applaud those who do them.
Or do you think lightly of his abundant kindness, patience, and forbearance, not realizing that his kindness is meant to lead you to repentance?
For 'he will give to every man what his actions deserve.'
And the real circumcision is the circumcision of the heart, a spiritual and not a literal thing. Such a man wins praise from God, though not from men.
What is the advantage, then, of being a Jew? or what is the good of circumcision? Great in every way. First of all, because the Jews were entrusted with God's utterances. read more. What follows then? Some, no doubt, showed a want of faith; but will their want of faith make God break faith? Heaven forbid! God must prove true, though every man prove a liar! As Scripture says of God-'That thou mayest be pronounced righteous in what thou sayest, and gain thy cause when men would judge thee.' But what if our wrong-doing makes God's righteousness all the clearer? Will God be wrong in inflicting punishment? (I can but speak as a man.) Heaven forbid! Otherwise how can God judge the world? But, if my falsehood redounds to the glory of God, by making his truthfulness more apparent, why am I like others, still condemned as a sinner? Why should we not say-as some people slanderously assert that we do say-'Let us do evil that good may come'? The condemnation of such men is indeed just! What follows, then? Are we Jews in any way superior to others? Not at all. Our indictment against both Jews and Greeks was that all alike were in subjection to sin. As Scripture says-'There is not even one who is righteous, Not one who understands, not one who is searching for God! They have all gone astray; they have one and all become depraved; there is no one who is doing good-no, not one!' 'Their throats are like opened graves; they deceive with their tongues.' 'The venom of serpents lies behind their lips,' 'And their mouths are full of bitter curses.' 'Swift are their feet to shed blood. Distress and trouble dog their steps, And the path of peace they do not know.' 'The fear of God is not before their eyes.' Now we know that everything said in the Law is addressed to those who are under its authority, in order that every mouth may be closed, and the whole world become liable to the judgment of God. For 'no human being will be pronounced righteous before God' as the result of obedience to Law; for it is Law that shows what sin is. But now, quite apart from Law, the Divine Righteousness stands revealed, and to it the Law and the Prophets bear witness-- The Divine Righteousness which is bestowed, through faith in Jesus Christ, upon all, without distinction, who believe in him. For all have sinned, and all fall short of God's glorious ideal, But, in his loving-kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus. For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that men had previously committed; As a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the man who takes his stand on faith in Jesus. What, then, becomes of our boasting? It is excluded. By what sort of Law? A Law requiring obedience? No, a Law requiring faith. For we conclude that a man is pronounced righteous on the ground of faith, quite apart from obedience to Law. Or can it be that God is the God only of the Jews? Is not he also the God of the Gentiles? Yes, of the Gentiles also, since there is only one God, and he will pronounce those who are circumcised righteous as the result of faith, and also those who are uncircumcised on their showing the same faith. Do we, then, use this faith to abolish Law? Heaven forbid! No, we establish Law.
Under what circumstances, then, did this take place? After his circumcision or before it? Not after, but before. And it was as a sign of this that he received the rite of circumcision-to attest the righteousness due to the faith of an uncircumcised man-in order that he might be the father of all who have faith in God even when uncircumcised, that they also may be regarded by God as righteous;
Therefore, having been pronounced righteous as the result of faith, let us enjoy peace with God through Jesus Christ, our Lord. It is through him that, by reason of our faith, we have obtained admission to that place in God's favor in which we not stand. So let us exult in our hope of attaining God's glorious ideal. read more. And not only that, but let us also exult in our troubles; For we know that trouble develops endurance, and endurance strength of character, and strength of character hope, And that 'hope never disappoints.' For the love of God has filled our hearts through the Holy Spirit which was given us; Seeing that, while we were still powerless, Christ, in God's good time, died on behalf of the godless. Even for an upright man scarcely any one will die. For a really good man perhaps some one might even dare to die. But God puts his love for us beyond all doubt by the fact that Christ died on our behalf while we were still sinners. Much more, then, now that we have been pronounced righteous by virtue of the shedding of his blood, shall we be saved through him from the Wrath of God. For if, when we were God's enemies, we were reconciled to him through the death of his Son, much more, now that we have become reconciled, shall we be saved by virtue of Christ's Life. And not only that, but we exult in God, through Jesus Christ, our Lord, through whom we have now obtained this reconciliation. Therefore, just as sin came into the world through one man, and through sin came death; so, also, death spread to all mankind, because all men had sinned. Even before the time of the Law there was sin in the world; but sin cannot be charged against a man where no Law exists.
Even before the time of the Law there was sin in the world; but sin cannot be charged against a man where no Law exists. Yet, from Adam to Moses, Death reigned even over those whose sin was not a breach of a law, as Adam's was. And Adam foreshadows the One to come.
Yet, from Adam to Moses, Death reigned even over those whose sin was not a breach of a law, as Adam's was. And Adam foreshadows the One to come. But there is a contrast between Adam's Offence and God's gracious Gift. For, if by reason of the offence of the one man the whole race died, far more were the loving-kindness of God, and the gift given in the loving-kindness of the one man, Jesus Christ, lavished upon the whole race. read more. There is a contrast, too, between the gift and the results of the one man's sin. The judgment, which followed upon the one man's sin, resulted in condemnation, but God's gracious Gift, which followed upon many offences, resulted in a decree of righteousness. For if, by reason of the offence of the one man, Death reigned through that one man, far more will those, upon whom God's loving- kindness and his gift of righteousness are lavished, find Life, and reign through the one man, Jesus Christ. Briefly then, just as a single offence resulted for all mankind in condemnation, so, too, a single decree of righteousness resulted for all mankind in that declaration of righteousness which brings Life. For, as through the disobedience of the one man the whole race was rendered sinful, so, too, through the obedience of the one, the whole race will be rendered righteous. Law was introduced in order that offences might be multiplied. But, where sins were multiplied, the loving-kindness of God was lavished the more, In order than, just as Sin had reigned in the realm of Death, so, too, might Loving-kindness reign through righteousness, and result in Immortal Life, through Jesus Christ, our Lord.
And, if the Spirit of him who raised Jesus from the dead lives within you, he who raised Christ Jesus from the dead will give Life even to your mortal bodies, through his Spirit living within you.
I do not count the sufferings of our present life worthy of mention when compared with the Glory that is to be revealed and bestowed upon us. All Nature awaits with eager expectation the appearing of the Sons of God. read more. For Nature was made subject to imperfection-not by its own choice, but owing to him who made it so-- Yet not without the hope that some day Nature, also, will be set free from enslavement to decay, and will attain to the freedom which will mark the Glory of the Children of God. We know, indeed, that all Nature alike has been groaning in the pains of labor to this very hour.
I could wish that I were myself accursed and severed from the Christ, for the sake of my Brothers-my own countrymen. For they are Israelites, and theirs are the adoption as Sons, the visible Presence, the Covenants, the revealed Law, the Temple worship, and the Promises.
Brothers, my heart's desire and prayer to God for my People is for their Salvation.
For no distinction is made between the Jew and the Greek, for all have the same Lord, and he is bountiful to all who invoke him.
But I am speaking to you who were Gentiles.
And they, too, if they do not continue in their unbelief, will be grafted in; for God has it in his power to graft them in again.
Brothers, for fear that you should think too highly of yourselves, I want you to recognize the truth, hitherto hidden, that the callousness which has come over Israel is only partial, and will continue only till the whole Gentile world has been gathered in.
Just as you at one time were disobedient to him, but have now found mercy in the day of their disobedience;
I entreat you, then, Brothers, by the mercies of God, to offer your bodies as a living and holy sacrifice, acceptable to God, for this is your rational worship.
Never be conquered by evil, but conquer evil with good.
Let every one obey the supreme Authorities. For no Authority exists except by the will of God, and the existing Authorities have been appointed by God.
In all cases pay what is due from you--tribute where tribute is due, taxes where taxes are due, respect where respect is due, and honor where honor is due. Owe nothing to any one except brotherly love; for he who loves his fellow men has satisfied the Law.
I would ask the one man 'Why do you judge your Brother?' And I would ask the other 'Why do you despise your Brother?' For we shall all stand before the Bar of God. For Scripture says--'"As surely as I live," says the Lord, "every knee shall bend before me; and every tongue shall make acknowledgment to God."' read more. So, then, each one of us will have to render account of himself to God.
I am persuaded, my Brothers--yes, I Paul, with regard to you- that you are yourselves full of kindness, furnished with all Christian learning, and well able to give advice to one another. But in parts of this letter I have expressed myself somewhat boldly--by way of refreshing your memories-- read more. Because of the charge with which God has entrusted me, that I should be a minister of Christ Jesus to go to the Gentiles--that I should act as a priest of God's Good News, so that the offering up of the Gentiles may be an acceptable sacrifice, consecrated by the Holy Spirit. It is, then, through my union with Christ Jesus that I have a proud confidence in my work for God. For I will not dare to speak of anything but what Christ has done through me to win the obedience of the Gentiles-- By my words and actions, through the power displayed in signs and marvels, and through the power of the Holy Spirit. And so, starting from Jerusalem and its neighborhood, and going as far as Illyria, I have told in full the Good News of the Christ; Yet always with the ambition to tell the Good News where Christ's name had not previously been heard, so as to avoid building upon another man's foundations.
Yet always with the ambition to tell the Good News where Christ's name had not previously been heard, so as to avoid building upon another man's foundations. But as Scripture says--'They to whom he had never been proclaimed shall see; and they who have never heard shall understand!' read more. That is why I have so often been prevented from coming to you.
That is why I have so often been prevented from coming to you. But now there are no further openings for me in these parts, and I have for several years been longing to come to you whenever I may be going to Spain.
But now there are no further openings for me in these parts, and I have for several years been longing to come to you whenever I may be going to Spain.
But now there are no further openings for me in these parts, and I have for several years been longing to come to you whenever I may be going to Spain. For my hope is to visit you on my journey, and then to be sent on my way by you, after I have first partly satisfied myself by seeing something of you.
For my hope is to visit you on my journey, and then to be sent on my way by you, after I have first partly satisfied myself by seeing something of you.
For my hope is to visit you on my journey, and then to be sent on my way by you, after I have first partly satisfied myself by seeing something of you. Just now, however, I am on my way to Jerusalem, to take help to Christ's People there.
Just now, however, I am on my way to Jerusalem, to take help to Christ's People there.
Just now, however, I am on my way to Jerusalem, to take help to Christ's People there.
Just now, however, I am on my way to Jerusalem, to take help to Christ's People there. For Macedonia and Greece have been glad to make a collection for the poor among Christ's People at Jerusalem.
For Macedonia and Greece have been glad to make a collection for the poor among Christ's People at Jerusalem.
For Macedonia and Greece have been glad to make a collection for the poor among Christ's People at Jerusalem. Yes, they were glad to do so; and indeed it is a duty which they owe to them. For the Gentile converts who have shared their spiritual blessings are in duty bound to minister to them in the things of this world.
Yes, they were glad to do so; and indeed it is a duty which they owe to them. For the Gentile converts who have shared their spiritual blessings are in duty bound to minister to them in the things of this world.
Yes, they were glad to do so; and indeed it is a duty which they owe to them. For the Gentile converts who have shared their spiritual blessings are in duty bound to minister to them in the things of this world. When I have settled this matter, and have secured to the poor at Jerusalem the enjoyment of these benefits, I shall go, by way of you, to Spain.
When I have settled this matter, and have secured to the poor at Jerusalem the enjoyment of these benefits, I shall go, by way of you, to Spain. And I know that, when I come to you, it will be with a full measure of blessing from Christ.
And I know that, when I come to you, it will be with a full measure of blessing from Christ. I beg you, then, Brothers, by Jesus Christ, our Lord, and by the love inspired by the Spirit, to join me in earnest prayer to God on my behalf. read more. Pray that I may be rescued from those in Judea who reject the Faith, and that the help which I am taking to Jerusalem may prove acceptable to Christ's People; So that, God willing, I may be able to come to you with a joyful heart, and enjoy some rest among you. May God, the giver of peace, be with you all. Amen.
I commend to your care our Sister, Phoebe, who helps in the work of the Church at Cenchreae;
I commend to your care our Sister, Phoebe, who helps in the work of the Church at Cenchreae; And I ask you to give her a Christian welcome--one worthy of Christ's People--and to aid her in any matter in which she may need your assistance. She has proved herself a staunch friend to me and to many others.
And I ask you to give her a Christian welcome--one worthy of Christ's People--and to aid her in any matter in which she may need your assistance. She has proved herself a staunch friend to me and to many others.
I Tertius, who am writing this letter, send you my Christian greeting. My host Gaius, who extends his hospitality to the whole Church, sends you his greeting; and Erastus, the City Treasurer, and Quartus, our Brother, add theirs.
Now to him who is able to strengthen you, as promised in the Good News entrusted to me and in the proclamation of Jesus Christ, in accordance with the revelation of that hidden purpose, which in past ages was kept secret but now has been revealed And, in obedience to the command of the Immortal God, made known through the writings of the Prophets to all nations, to secure submission to the Faith-- read more. To him, I say, the wise and only God, be ascribed, through Jesus Christ, all glory for ever and ever. Amen.
To him, I say, the wise and only God, be ascribed, through Jesus Christ, all glory for ever and ever. Amen.
Look at the facts of your Call, Brothers. There are not many among you who are wise, as men reckon wisdom, not many who are influential, not many who are high-born;
Everything is allowable for me! Yes, but everything is not profitable. Everything is allowable for me! Yes, but for my part, I will not let myself be enslaved by anything.
With reference to food that has been offered in sacrifice to idols-We are aware that all of us have knowledge! Knowledge breeds conceit, while love builds up character.
On the contrary, they saw that I had been entrusted with the Good News for the Gentiles, just as Peter had been for the Jews. For he who gave Peter power for his mission to the Jews gave me, also, power to go to the Gentiles. read more. Recognizing the charge entrusted to me, James, Peter, and John, who were regarded as pillars of the Church, openly acknowledged Barnabas and me as fellow-workers, agreeing that we should go to the Gentiles, and they to the Jews.
Here is the one thing that I want to find out from you--Did you receive the Spirit as the result of obedience to Law, or of your having listened with faith? Can you be so foolish? After beginning with what is spiritual, do you now end with what is external?
To Christ's People [AT EPHESUS] who are faithful to him, from Paul, an Apostle of Christ Jesus, by the will of God.
All Christ's People here, and especially those who belong to the Emperor's household, send theirs.
Erastus remained at Corinth, and I left Thophimus ill at Miletus.
Regard our Lord's forbearance as your one hope of Salvation. This is what our dear Brother Paul wrote to you, with the wisdom that God gave him. It is the same in all his letters, when he speaks in them about these subjects. There are some things in them difficult to understand, which untaught and weak people distort, just as they do all other writings, to their own Ruin.