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
and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt, and the parts of Africk about Cyrene, and Roman sojourners, (Jews and Proselytes) Cretans and Arabians,
And the apostles who were at Jerusalem, hearing that Samaria had received the word of God, sent to them Peter and John: Who being come down, prayed for them, that they might receive the Holy Ghost. read more. For as yet he was fallen upon none of them: only they had been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Ghost.
After these things were ended, Paul purposed in spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must see Rome also. And having sent two of those who ministred to him, Timothy and Erastus, into Macedonia, he himself staid in Asia for a season.
For Paul had determined to sail by Ephesus, that he might not spend any time in Asia; for he hasted, if it were possible, to be at Jerusalem on the day of Pentecost.
And now behold, being bound by the Spirit, I go to Jerusalem, not knowing the things that shall befall me there:
Now after several years I came to bring alms to my nation and offerings.
Paul, a servant of Jesus Christ, called to be an apostle, separated to the gospel of God, Which he had promised before, by his prophets in the holy scriptures, read more. Concerning his Son, Jesus Christ, our Lord, who was of the seed of David, according to the flesh, But declared the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, By whom we have received grace and apostleship, for obedience to the faith in all nations for his name, Among whom are ye also, the called of Jesus Christ:
By whom we have received grace and apostleship, for obedience to the faith in all nations for his name, Among whom are ye also, the called of Jesus Christ: To all that are in Rome, read more. who are beloved of God, called and holy, Grace to you, and peace from God the Father, and the Lord Jesus Christ.
who are beloved of God, called and holy, Grace to you, and peace from God the Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ, for you all, that your faith is spoken of through the whole world. read more. For God, whom I serve with my spirit in the gospel of his Son, is my witness, how incessantly I make mention of you,
For God, whom I serve with my spirit in the gospel of his Son, is my witness, how incessantly I make mention of you, Always requesting in my prayers to come unto you, if by any means now at length I may have a prosperous journey by the will of God.
Always requesting in my prayers to come unto you, if by any means now at length I may have a prosperous journey by the will of God. For I long to see you, that I may impart to you some spiritual gift,
For I long to see you, that I may impart to you some spiritual gift,
For I long to see you, that I may impart to you some spiritual gift, that ye may be established, That is, to be comforted together with you, by the mutual faith both of you and me.
that ye may be established, That is, to be comforted together with you, by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that I have often purposed to come to you, (though I have been hindred hitherto) that I might have some fruit among you also, even as among the other Gentiles.
Now I would not have you ignorant, brethren, that I have often purposed to come to you, (though I have been hindred hitherto) that I might have some fruit among you also, even as among the other Gentiles.
Now I would not have you ignorant, brethren, that I have often purposed to come to you, (though I have been hindred hitherto) that I might have some fruit among you also, even as among the other Gentiles.
Now I would not have you ignorant, brethren, that I have often purposed to come to you, (though I have been hindred hitherto) that I might have some fruit among you also, even as among the other Gentiles. I am a debtor both to the Greeks and the barbarians, both to the wise and to the unwise. read more. Therefore, as much as in me is, I am ready to preach the gospel to you also who are at Rome.
Therefore, as much as in me is, I am ready to preach the gospel to you also who are at Rome. For I am not ashamed of the gospel; for it is the power of God unto salvation to every one that believeth, both to the Jew and to the Gentile. read more. For the righteousness of God is revealed therein from faith to faith; as it is written, The just shall live by faith.
For those things of him which are invisible, both his eternal power and Godhead, are clearly seen from the creation of the world, being understood by the things which are made, so that they are without excuse:
For those things of him which are invisible, both his eternal power and Godhead, are clearly seen from the creation of the world, being understood by the things which are made, so that they are without excuse: Because knowing God, they did not glorify him as God, neither were thankful, but became vain in their reasonings, and their foolish heart was darkened. read more. Professing themselves to be wise, they became fools, And changed the glory of the incorruptible God into an image in the likeness of corruptible man, and of birds, and of four-footed creatures and reptiles. Wherefore God also gave them up to uncleanness in the desires of their hearts, to dishonour their bodies among themselves;
Wherefore God also gave them up to uncleanness in the desires of their hearts, to dishonour their bodies among themselves; Who changed the truth of God into a lie, and worshiped and served the creature above the creator, who is blessed for ever! read more. Amen. Therefore God gave them up to vile affections; for even their women changed the natural use to that which is against nature: And likewise also the men,
full of envy, murder, contention, deceit, malignity: Whisperers, backbiters: haters of God, violent, proud: boasters, inventers of evil things: disobedient to parents, read more. Without understanding, covenant-breakers, without natural affection, implacable, unmerciful. Who knowing the righteous judgment of God, that they who do such things are worthy of death, not only do the same, but have pleasure in those that do them.
Or despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance?
Who will render to every one according to his works: To them that by patient continuance in well-doing seek for glory,
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.
What then is the advantage of the Jew, or what the profit of the circumcision? Much every way; chiefly in that they were intrusted with the oracles of God. read more. For what if some believed not? Shall their unbelief disannul the faithfulness of God? God forbid: let God be true, and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unjust, who taketh vengeance? I speak as a man. God forbid; for then how should God judge the world? But if the truth of God hath abounded to his glory through my lie, why am I still judged as a sinner? And why may we not (as we are slandered, and as some affirm us to say) do evil, that good may come? Whose damnation is just. What then? Are we better than they? In no wise: for we have before proved all, both Jews and Gentiles, to be under sin. As it is written, There is none righteous, no not one. There is none that understandeth; there is none that seeketh after God. They have all turned aside; they are together become unprofitable; there is none that doth good, no not one. Their throat is an open sepulchre; with their tongues have they used deceit; the poison of asps is under their lips. Whose mouth is full of cursing and bitterness; Their feet are swift to shed blood; Destruction and misery are in their ways, And they have not known the way of peace: The fear of God is not before their eyes. Now we know that whatsoever the law saith, it saith to them that are under the law; that every mouth may be stopped, and all the world be found guilty before God. Therefore no flesh shall be justified in his sight by the works of the law; for by the law is the knowledge of sin. But the righteousness of God without the law is now manifested, being attested by the law and the prophets, Even the righteousness of God, by the faith of Jesus Christ, to all and upon all that believe; for there is no difference: For all have sinned, and are fallen short of the glory of God, And are justified freely by his grace, through the redemption which is in Christ Jesus: Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration, I say, of his righteousness in this present time, that he might be just, and yet the justifier of him that believeth in Jesus. Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith. We conclude then, that a man is justified by faith, without the works of the law. Is God the God of the Jews only, and not also of the Gentiles? Surely of the Gentiles also: Seeing it is one God who will justify the circumcision by faith, and the uncircumcision through the same faith. Do we then make void the law through faith? God forbid: yea, we establish the law.
How was it then imputed? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had in uncircumcision, that he might be the father of all who believe in uncircumcision, that righteousness may be imputed to them also,
Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ: By whom also we have been introduced through faith into this grace wherein we stand, and rejoice in hope of the glory of God. read more. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience, And patience experience, and experience hope; And hope shameth us not, because the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us. For when we were yet without strength, in due time, Christ died for the ungodly. Now one will scarce die for a just man: yet perhaps for the good man one would even dare to die. But God recommendeth 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 by the death of his Son, much more being reconciled, we shall be saved through his life. And not only so, but we also glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation. Therefore as by one man sin entered into the world and death by sin, even so death passed upon all men, in that all had sinned. For until the law, sin was in the world; but sin is not imputed, where there is no law.
For until the law, sin was in the world; but sin is not imputed, where there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the likeness of Adam's transgression, who is the figure of him that was to come.
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the likeness of Adam's transgression, who is the figure of him that was to come. Yet not as the offence, so also is the free gift. For if by the offence of one many died, much more the grace of God, and the gift by grace, that of one man, Jesus Christ, hath abounded unto many. read more. And not as the loss by one that sinned, so is the gift; for the sentence was by one offence to condemnation; but the free gift is of many offences unto justification. For if through one man's offence death reigned by one, they who receive the abundance of grace and of the gift of righteousness, shall much more reign in life, by one, even Jesus Christ. As therefore by one offence the sentence of death came upon all men to condemnation, so also by one righteousness the free gift came upon all men to justification of life. For as by the disobedience of one man, many were constituted sinners, so by the obedience of one, many shall be constituted righteous. But the law came in between, that the offence might abound: yet where sin abounded, grace did much more abound: That as sin had reigned through death, so grace also might reign through righteousness to eternal life, by Jesus Christ our Lord.
And if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, will also quicken your mortal bodies by his Spirit that dwelleth in you.
For I reckon that the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creation waiteth for the revelation of the sons of God. read more. For the creation was made subject to vanity, not willingly, but by him who subjected it, In hope that the creation itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth together and travaileth together until now.
For I could wish that I myself were accursed from Christ, for my brethren, my kinsmen after the flesh: Who are Israelites, whose is the adoption, and the glory, and the covenants, and the giving of the law, and the worship of God, and the promises:
Brethren, the desire of my heart, and my prayer to God for Israel is, that they may be saved.
For there is no difference between the Jew and the Greek: for the same Lord of all, is rich to all that call upon him.
For I speak to you Gentiles, as I am the apostle of the Gentiles:
And they also, if they do not continue in unbelief, shall be grafted in; for God is able to graft them in again.
Brethren, I would not that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that hardness is in part happened to Israel, till the fulness of the Gentiles be come in:
As then ye were once disobedient to God, but have now obtained mercy through their disobedience:
I exhort you therefore, brethren, by the tender mercies of God, to present your bodies unto God, a living sacrifice, holy, acceptable, which is your reasonable service.
Be not overcome with evil, but overcome evil with good.
Let every soul be subject to the supreme powers, for there is no power but from God; the powers that be, are appointed by God.
Render therefore to all their due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. Owe no man any thing, but to love another; for he that loveth another, hath fulfilled the law.
But why dost thou judge thy brother? or why dost thou despise thy brother? For we shall all stand before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. read more. So then every one of us shall give an account of himself to God.
And I myself also am persuaded of you, my brethren, that ye likewise are full of goodness, being filled with all knowledge, and able to admonish one another. Nevertheless, brethren, I have written the more boldly to you, in part, as putting you in mind, because of the grace which is given to me of God, read more. That I should be the servant of Jesus Christ to the Gentiles, ministring the gospel of God, that the offering up of the Gentiles may be acceptable, being sanctified by the Holy Ghost. I have therefore whereof to glory, through Jesus Christ, in the things pertaining to God. For I will not dare to speak of any thing which Christ hath not done by me, to make the Gentiles obedient, by word and deed, Through mighty signs and wonders, by the power of the Spirit, so that I have fully preached the Gospel of Christ, from Jerusalem round about, as far as Illyricum. But I have striven, so to preach the gospel, not where Christ had been named, lest I should build upon another man's foundation.
But I have striven, so to preach the gospel, not where Christ had been named, lest I should build upon another man's foundation. But as it is written, They to whom he was not spoken of shall see; and they that have not heard, shall understand. read more. Therefore I have been long hindered from coming to you.
Therefore I have been long hindered from coming to you. But now having no longer place in these parts, and having had a great desire for many years to come to you, Whenever I go into Spain, I will come to you;
But now having no longer place in these parts, and having had a great desire for many years to come to you, Whenever I go into Spain, I will come to you;
But now having no longer place in these parts, and having had a great desire for many years to come to you, Whenever I go into Spain, I will come to you; for I hope to see you as I pass by, and to be brought forward by you in my way thither, if first I may be somewhat satisfied with your company.
for I hope to see you as I pass by, and to be brought forward by you in my way thither, if first I may be somewhat satisfied with your company.
for I hope to see you as I pass by, and to be brought forward by you in my way thither, if first I may be somewhat satisfied with your company. But I am now going to Jerusalem, serving the saints. For it hath
But I am now going to Jerusalem, serving the saints. For it hath
But I am now going to Jerusalem, serving the saints. For it hath
But I am now going to Jerusalem, serving the saints. For it hath pleased them of Macedonia and Achaia to make a collection for the poor of the saints that are in Jerusalem.
pleased them of Macedonia and Achaia to make a collection for the poor of the saints that are in Jerusalem.
pleased them of Macedonia and Achaia to make a collection for the poor of the saints that are in Jerusalem. It hath pleased them, and they are their debtors. For if the Gentiles have partook of their spiritual things, they ought to minister to them in carnal things.
It hath pleased them, and they are their debtors. For if the Gentiles have partook of their spiritual things, they ought to minister to them in carnal things.
It hath pleased them, and they are their debtors. For if the Gentiles have partook of their spiritual things, they ought to minister to them in carnal things. When therefore I have performed this, and sealed to them this fruit, I will go by you into Spain.
When therefore I have performed this, and sealed to them this fruit, I will go by you into Spain. And I know that when I come to you, I shall come in the fulness of the blessing of the gospel of Christ.
And I know that when I come to you, I shall come in the fulness of the blessing of the gospel of Christ. Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, to strive together with me, read more. in your prayers to God for me, That I may be delivered from the unbelievers in Judea, and that my service at Jerusalem may be acceptable to the saints: That I may come to you with joy by the will of God, and may be refreshed together with you. Now the God of peace be with you all. Amen!
I commend unto you Phebe our sister, who is a servant of the church in Cenchrea,
I commend unto you Phebe our sister, who is a servant of the church in Cenchrea, That ye may receive her in the Lord, as becometh saints, and assist her in whatsoever business she needeth you: for she hath been an helper of many, and of myself also.
That ye may receive her in the Lord, as becometh saints, and assist her in whatsoever business she needeth you: for she hath been an helper of many, and of myself also.
I Tertius, who wrote this epistle, salute you in the Lord. Caius, my host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus, a brother.
according to my gospel and the preaching of Jesus Christ, (according to the revelation of the mystery kept secret since the world began, But now made manifest, and by the scriptures of the prophets, according to the commandment of the eternal God, read more. made known to all nations for the obedience of faith) To the only wise God, to him be glory through Jesus Christ for ever. Amen!
made known to all nations for the obedience of faith) To the only wise God, to him be glory through Jesus Christ for ever. Amen!
Or were ye baptized into the name of Paul? I thank God, that I baptized none of you but Crispus and Caius:
Behold your calling brethren: that not many wise men after the flesh, not many mighty, not many noble are called:
All things are lawful for me; but all things are not expedient: all things are lawful for me; but I will not be brought under the power of any.
Now as to things sacrified to idols, we know: for all of us have knowledge.
But on the contrary, when they saw that I was intrusted with the gospel of the uncircumcision, as Peter with that of the circumcision: (For he that wrought effectually in Peter to the apostleship of the circumcision, wrought likewise effectually in me toward the Gentiles: read more. ) And when James, and Cephas, and John, who undoubtedly were pillars, knew the grace that was given to me, they gave the right-hands of fellowships to me and Barnabas, that we should go to the Gentiles, and they to the circumcision: Only they desired that we would be mindful of the poor,
This only would I learn of you, Did you receive the Spirit, by the works of the law, or by the hearing of faith? Are ye so thoughtless? Having begun in the Spirit, are ye now made perfect by the flesh?
Paul an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus,
Erastus abode at Corinth: but Trophimus I have left at Miletus sick.
And account the long-suffering of our Lord salvation, as our beloved brother Paul also, according to the wisdom given him, hath written to you: As also in all his epistles, speaking therein of these things, in which are some things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.