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, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
Now when the apostles who were at Jerusalem heard 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 fallen on none of them. They had only been baptized in the name of Christ Jesus. Then they laid their hands on them, and they received the Holy Spirit.
Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome." Having sent into Macedonia two of those who served him, Timothy and Erastus, he himself stayed in Asia for a while.
For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be in Jerusalem on the day of Pentecost.
Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there;
Now after some years, I came to bring gifts for the needy to my nation, and offerings;
Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God, which he promised before through his prophets in the holy Scriptures, read more. concerning his Son, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake;
through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; among whom you are also called to belong to Jesus Christ; read more. to all 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 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 all of you, that your faith is proclaimed throughout the whole world. read more. For God is my witness, whom I serve in my spirit in the Good News of his Son, how unceasingly I make mention of you always in my prayers,
For God is my witness, whom I serve in my spirit in the Good News of his Son, how unceasingly I make mention of you always in my prayers, requesting, if by any means now at last I may be prospered by the will of God to come to you.
requesting, if by any means now at last I may be prospered by the will of God to come to you. For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established;
For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established;
For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established; that is, that I with you may be encouraged in you, each of us by the other's faith, both yours and mine.
that is, that I with you may be encouraged in you, each of us by the other's faith, both yours and mine. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles.
Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles.
Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles.
Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. read more. So, as much as is in me, I am eager to preach the Good News to you also who are in Rome.
So, as much as is in me, I am eager to preach the Good News to you also who are in Rome. For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. read more. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith."
For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.
For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. read more. Professing themselves to be wise, they became fools, and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves,
Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. read more. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature.
being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil habits, secret slanderers, backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, read more. without understanding, covenant breakers, without natural affection, unforgiving, unmerciful; who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?
who "will pay back to everyone according to their works:"
but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.
Then what advantage does the Jew have? Or what is the profit of circumcision? Much in every way! Because first of all, they were entrusted with the oracles of God. read more. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, and might prevail when you come into judgment." But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. May it never be! For then how will God judge the world? For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks, that they are all under sin. As it is written, "There is no one righteous; no, not one. There is no one who understands. There is no one who seeks after God. They have all turned aside. They have together become unprofitable. There is no one who does good, no, not, so much as one." "Their throat is an open tomb. With their tongues they have used deceit." "The poison of vipers 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. The way of peace, they haven't known." "There is no fear of God before their eyes." Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus; whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. We maintain therefore that a man is justified by faith apart from the works of the law. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. Do we then nullify the law through faith? May it never be! No, we establish the law.
How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them.
Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. read more. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; and perseverance, proven character; and proven character, hope: and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. For while we were yet weak, at the right time Christ died for the ungodly. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we will be saved from God's wrath through him. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. For until the law, sin was in the world; but sin is not charged when there is no law.
For until the law, sin was in the world; but sin is not charged when there is no law. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come.
Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. read more. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. For as through the one man's disobedience many were made sinners, even so through the obedience of the one, many will be made righteous. The law came in besides, that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. For the creation waits with eager expectation for the children of God to be revealed. read more. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. For we know that the whole creation groans and travails in pain together until now.
For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;
Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved.
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him.
For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry;
They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again.
For I don't desire you to be ignorant, brothers, of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,
For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
Don't be overcome by evil, but overcome evil with good.
Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God.
Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law.
But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.'" read more. So then each one of us will give account of himself to God.
I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others. But I write the more boldly to you in part, as reminding you, because of the grace that was given to me by God, read more. that I should be a servant of Christ Jesus to the Gentiles, serving as a priest the Good News of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. I have therefore my boasting in Christ Jesus in things pertaining to God. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ; yes, making it my aim to preach the Good News, not where Christ was already named, that I might not build on another's foundation.
yes, making it my aim to preach the Good News, not where Christ was already named, that I might not build on another's foundation. But, as it is written, "They will see, to whom no news of him came. They who haven't heard will understand." read more. Therefore also I was hindered these many times from coming to you,
Therefore also I was hindered these many times from coming to you, but now, no longer having any place in these regions, and having these many years a longing to come to you,
but now, no longer having any place in these regions, and having these many years a longing to come to you,
but now, no longer having any place in these regions, and having these many years a longing to come to you, whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.
whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.
whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. But now, I say, I am going to Jerusalem, serving the saints.
But now, I say, I am going to Jerusalem, serving the saints.
But now, I say, I am going to Jerusalem, serving the saints.
But now, I say, I am going to Jerusalem, serving the saints. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem.
For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem.
For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things.
Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things.
Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain.
When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. I know that, when I come to you, I will come in the fullness of the blessing of the Good News of Christ.
I know that, when I come to you, I will come in the fullness of the blessing of the Good News of Christ. Now I beg you, brothers, by our Lord Jesus Christ, and by 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 who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; that I may come to you in joy through the will of God, and together with you, find rest. Now the God of peace be with you all. Amen.
I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae,
I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self.
that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self.
I, Tertius, who write the letter, greet you in the Lord. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
(14:24) Now to him who is able to establish you according to my Good News and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret through long ages, (14:25) but now is revealed, and by the Scriptures of the prophets, according to the commandment of the eternal God, is made known for obedience of faith to all the nations; read more. (14:26) to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.
(14:26) to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.
For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble;
"All things are lawful for me," but not all things are expedient. "All things are lawful for me," but I will not be brought under the power of anything.
Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.
but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcision, even as Peter with the Good News for the circumcision (for he who appointed Peter to the apostleship of the circumcision appointed me also to the Gentiles); read more. and when they perceived the grace that was given to me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.
I just want to learn this from you. Did you receive the Spirit by the works of the law, or by hearing of faith? Are you so foolish? Having begun in the Spirit, are you now completed in the flesh?
Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus:
Erastus remained at Corinth, but I left Trophimus at Miletus sick.
Regard the patience of our Lord as salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote to you; as also in all of his letters, speaking in them of these things. In those, there are some things that are hard to understand, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction.