Reference: Romans, The Epistle To The
Fausets
AUTHENTICITY, GENUINENESS. Peter (2Pe 3:15-16) quotes Ro 2:4, calling it "Scripture." The epistles of Clement (Cor. 35) and Polycarp (ad Philippians 6) quote respectively Ro 1:29-32 and Ro 14:10-12. Irenaeus (iv. 27, section 2) quotes it as Paul's (Ro 4:10-11). Melito's "Hearing of Faith" is entitled from Romans 10 or Ga 3:2-3. The Muratorian Canon, Syriac and Old Latin versions, have it. Heretics admitted its canonicity; so the Ophites (Hippol. Haer. 99; Ro 1:20-26); Basilides (238, Ro 8:19-22; 5:13-14); Valentinus (195, Ro 8:11); the Valentinians Heracleon and Ptolemaeus; Tatian (Orat. 4, Ro 1:20), and Marcion's canon. The epistle of the churches of Vienne and Lyons (Eusebius, H. E. v. 1; Ro 8:18); Athenagoras (13, Ro 12:1,21; 1:24); Theophilus of Antioch (Autol. 79, Ro 2:6,29; 13:7-8). Irenaeus, Tertullian, and Clement of Alexandria often quote it.
DATE AND PLACE OF WRITING. Paul wrote while at Corinth, for he commends to the Romans Phoebe, deaconess of Cenchreae, the port of Corinth (Ro 16:1-2). He was lodging at Gaius' house (Ro 16:23), a chief member of the Corinthian church (1Co 1:14). Erastus, "treasurer" ("chamberlain", KJV), belonged to Corinth (2Ti 4:20; Ac 19:22). The time was during his visit in the winter and spring following his long stay at Ephesus (Ro 16:27); for he was just about to carry the contributions of Macedonia and Achaia to Jerusalem (Ro 15:25-27; compare Ac 20:22), just after his stay at Corinth at this time (Ac 24:17; 1Co 16:4; 2Co 8:1-2; 9:1, etc.). His design of visiting Rome after Jerusalem (Ro 15:23-25) at this particular time appears incidentally from Ac 19:21. Thus, Paul wrote it in his third missionary journey, at the second of the two visas to Corinth recorded in Acts. He remained then three months in Greece.
He was on the point of sailing to Jerusalem when obliged to alter his purpose; the sea therefore was by this time navigable. It was not late in the spring, for, after passing through Macedon and visiting the coast of Asia Minor, he still expected to reach Jerusalem by Pentecost (Ac 20:16). He must therefore have written the epistle to the Romans early in spring, A.D. 58. Thus, it is logically connected with the epistles to the Galatians and Corinthians. He wrote 1 Corinthians before leaving Ephesus; 2 Corinthians on his way to Corinth; and Galatians at Corinth, where also he wrote Romans. Hence, the resemblance of these two epistles in style and substance. The epistle to the Galatians and the two almost contemporaneous epistles to the Corinthians are the most intense in feeling and varied in expression of Paul's epistles.
OCCASION. Intending long to visit Rome and Spain (Ro 1:9-13; 15:22-29), he was for the present unable, being bound for Jerusalem with the alms of the Gentile Christians. But, as Phoebe a deaconess of the neighbouring Cenchreae was starting for Rome (Ro 16:1-2), he sends meantime this epistle by her. Tertius wrote it at his dictation (Ro 16:22), the apostle with his own hand, as in other epistles, probably adding the benediction and abrupt doxology at the close. Had Peter or any other apostle founded the church at Rome, some allusion to him would have occurred in this epistle or in Paul's epistles written at Rome. Moreover Paul's rule was not to build on another's foundation (Ro 15:20). Also in dividing the field of labour between himself and Peter (Ga 2:7-9), as apostle of the Gentiles he claims the Romans as his share (Ro 1:13) and hopes to confer some "spiritual gift" (charism) on them to establish them; implying that heretofore no apostle had been with them to do so (Ro 1:11; compare Ac 8:14-17).
The date of the introduction of Christianity at Rome must have been very early. Andronicus and Junia were "in Christ" even before Paul. Probably of the Roman strangers or pilgrim sojourners at Jerusalem (Ac 2:10) who heard Peter's sermon at Pentecost, some were among the converts, and brought back the gospel to the metropolis. (See RUFUS.) In this sense Peter founded the church at Rome, though having never yet visited it. The constant contact between Judaea and Rome through commerce, the passing of soldiers back and forward from Caesarea, and the repairing of Jewish settlers at Rome to Jerusalem for the three great feasts, ensured an early entrance of the gospel into Rome. Hence too at first the church there had that tinge of Judaism which this epistle corrects. Its members were in part Jews originally, in part Gentiles (compare as to the Jewish element Romans 2; Romans 3; Romans 7; Romans 9; Ro 11:13). A considerable number saluted in Romans 16 were Jew-Christians: Mary, Aquila, Priscilla, Andronicus and Junia, Paul's kinsmen, Herodion, Apelles, Aristobulus (of the Herodian family).
The Jews at Rome were so numerous that Augustus assigned them a separate quarter beyond the Tiber, and permitted them freely to exercise their religion (Philo, Leg. ad Caium, 568). That Gentiles, however, composed the bulk of the Roman church appears from Ro 1:5,13; 9:3-4; 10:1, "my prayer to God for them" (the Jews, as distinguished from the Gentiles whom he here more directly addresses; so Sinaiticus, Vaticanus, Alexandrinus manuscripts read for "Israel"), Ro 11:23,25,30. But the Gentiles of this church were not Latin, but Greek. The literature of the early Roman church was written in Greek; the names of its bishops are almost all Greek. The early Latin versions of the New Testament were made for the provinces, especially Africa, nor Rome. The names in the salutations (Romans 16) are generally Greek; and the Latin names, Aquila, Priscilla, Junia, Rufus, were Jews. Julia (of the imperial household), Amplias, and Urbanus, are the few exceptions.
The Greeks were the most enterprising and intelligent of the middle and lower classes at Rome. Juvenal alludes satirically to their numbers and versatility (iii. 60-80; vi. 184); their intellectual restlessness made them sit loosely to traditional superstitions, and to be more open than others to inquire into the claims of Christianity. Many of the names (Romans 16) are found in the lists of freedmen and slaves of the early Roman emperors, "they of Caesar's household" (Php 4:22). (See PALACE.) From the lower and middle classes, petty tradesmen, merchants, and army officers, the gospel gradually worked upward; still "not many wise ... mighty ... noble were called" (1Co 1:26). The legend of Peter and Paul presiding together over the church at Rome probably represents the combination of Jews and Gentiles in it. The joint episcopate of Linus and Cletus subsequently may be explained by supposing one ruled over the Jewish, the other over the Gentile congregation; this gives point to the general argument of Romans 1-3 and Ro 10:12, that there is no respect of nationality with God. Accordingly, the epistle has the character of a general treatise.
The metropolitan church was the fittest one to whom to address such a general exposition of doctrine, at the same time the injunction of obedience to temporal rulers was appropriate at the head quarters of the imperial government (Ro 13:1). The epistles to Corinthians and Galatians, immediately preceding chronologically, are full of personal references. The epistle to the Romans summarizes what he had just written; namely, epistle to Corinthians representing the attitude of the gospel to the Gentile world, the epistle to Galatians its relation to Judaism. What was in these two epistles immediately drawn out by special Judaizing errors of the Galatians, and Gentile licence of the Corinthians, is in Romans methodically combined together add arranged for general application.
The doctrine of justification by faith only on the one hand is stated (Romans 1-5) as in Galatians; on the other antinomianism is condemned (Romans 6); and the avoidance of giving offence as to meats (Romans 14) answers to 1Co 6:12, etc., 1Co 8:1, etc. Alexandrinus manuscript transposes the doxology Ro 16:25-27 (which Sinaiticus and Vaticanus manuscripts keep as KJV) to the close of Romans 14. Probably the epistle was circulated in two forms, both with and without the two last chapters. The form without them removed the personal allusions which manuscript G still more divested it
See Verses Found in Dictionary
Phrygia and Pamphylia, Egypt, and the parts of Lybia about Cyrene, and sojourners from Rome, both Jews and proselytes,
Now the apostles in Jerusalem, hearing that Samaria had received the word of God, sent to them Peter and John; who, indeed, having come down, prayed for them, that they might receive the Holy Spirit; read more. for as yet He had fallen upon no one of them, but they had only been immersed in the name of the Lord Jesus. Then they laid their hands on them, and they received the Holy Spirit.
Now, when these things were ended, Paul purposed in his spirit, after passing through Macedonia and Achaia, to go to Jerusalem; saying, "After I have been there, I must see Rome also." And, having sent into Macedonia two of those ministering to him, Timothy and Erastus, he himself remained for a time in Asia.
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.
And, now, behold, I, bound by the Spirit, am going to Jerusalem, not knowing the things that shall befall me there;
Now, after many years, I came to bring alms to my nation, and offerings;
Paul, a slave of Jesus Christ, a called apostle, separated unto the Gospel 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 His flesh, Who was declared to be the Son of God with power, according to the Spirit of holiness by the resurrection from the dead??ven 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 also are ye the called of Jesus Christ: read more. to all who are in Rome, beloved of God, called 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 saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, because your faith is proclaimed in the whole world. read more. For God is my witness, Whom I serve in my spirit in the Gospel 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 Gospel of His Son, how unceasingly I make mention of you always in my prayers, making request, if by any means now at length, I may be prospered by the will of God to come to you.
making request, if by any means now at length, 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 ye may be established;
For I long to see you, that I may impart to you some spiritual gift, to the end that ye may be established;
For I long to see you, that I may impart to you some spiritual gift, to the end that ye may be established; that is, to be comforted together among you through our mutual faith, both yours and mine.
that is, to be comforted together among you through our mutual faith, both yours and mine. And I do not wish you to be ignorant, brethren, that oftentimes I purposed to come to you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the gentiles.
And I do not wish you to be ignorant, brethren, that oftentimes I purposed to come to you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the gentiles.
And I do not wish you to be ignorant, brethren, that oftentimes I purposed to come to you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the gentiles.
And I do not wish you to be ignorant, brethren, that oftentimes I purposed to come to you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the gentiles. I am debtor both to the Greeks and to the Barbarians, both to the wise and to the foolish; read more. so, as much as in me is, I am ready to proclaim the Gospel to you also who are in Rome.
so, as much as in me is, I am ready to proclaim the Gospel to you also who are in Rome. For I am not ashamed of the Gospel; for it is the power of God unto salvation to every one that believes; to the Jew first, and also to the Greek read more. for in it is revealed God's righteousness, from faith to faith; as it has been written, "But the righteous shall live by faith."
For His invisible things, since the creation of the world, are clearly seen, being perceived by the things that are made, even His everlasting power and divinity; that they may be without excuse:
For His invisible things, since the creation of the world, are clearly seen, being perceived by the things that are made, even His everlasting power and divinity; that they may be without excuse: because, having known God, they did not glorify Him as God, nor did they give thanks; but they became vain in their reasonings, and their senseless heart was darkened. read more. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and quadrupeds, and reptiles. Wherefore, God gave them up in the desires of their hearts unto the uncleanness of dishonoring their bodies among themselves;
Wherefore, God gave them up in the desires of their hearts unto the uncleanness of dishonoring their bodies among themselves; who, indeed, change the truth of God into falsehood; and worshiped and served the creature rather than the Creator, Who is blessed forever. Amen. read more. For this cause, God gave them up to vile passions; for both their women changed the natural use into that which is against nature;
having become filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, back-biters, hateful to God, insolent, haughty, boastful, inventers of evil things, disobedient to parents, read more. without understanding, covenant-breakers, without natural affection, unmerciful; who, indeed, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also consent with those who practice them.
Or, do you despise the riches of His kindness and forbearance and longsuffering, not knowing that the goodness of God is leading you to repentance?
Who will render to every man according to his works;
but he is a Jew, who is one inwardly; and circumcision is that of the heart, in spirit, not in letter, whose praise is not of men, but of God.
What, then, is the advantage of the Jew? Or what is the profit of circumcision? Much every way: first, that they were entrusted with the oracles of God. read more. For what, if some did disbelieve? Shall their disbelief make void the faithfulness of God? May it not be! But let God be true, and every man a liar; as it has been written, "That Thou mayest be justified in Thy words; and mayest overcome, when Thou judgest." But, if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous, Who visits with wrath? (I speak after the manner of a man). It could not be! for, then, how shall God judge the world? But, if the truth of God, through my lie, abounded unto His glory, why am I also still judged as a sinner? And why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil that good may come?" whose condemnation is just. What, then? Are we better than they? Not at all; for we before charged that both Jews and Greeks are all under sin; as it has been written, "There is none righteous, no not one; there is none that understands; there is none that seeks after God; they have all turned aside, they together became unprofitable; there is none that does good, there is not so much as one; their throat is an open sepulchre; with their tongues 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 the ways of peace have they not known; there is no fear of God before their eyes." Now we know that whatsoever the law says, it speaks to those under the law; that every mouth may be stopped, and that the whole world may be under the sentence of God; because, by the works of the law, no flesh will be justified in His sight; for through the law is the knowledge of sin. But now, apart from the law, a righteousness of God has been manifested, being witnessed by the law and the prophets; even a righteousness of God through faith in Jesus Christ, to all who believe; for there is no distinction; for all sinned, and are coming short of the glory of God; being justified freely by His grace, through the redemption which is in Christ Jesus; Whom God set forth as a propitiation, through faith in His blood, for the manifestation of His righteousness, because of the passing over of the formerly-committed sins in the forbearance of God: for the manifestation of His righteousness in the present time, to the end that He may be righteous, even when declaring righteous him who has faith in Jesus. Where, then, is the boasting? It was excluded. By what manner of law? Of works? Nay; but by a law of faith. For we reckon that a man is justified by faith, apart from works of law. Or is He the God of Jews only? Is He not of gentiles also! Yes, of gentiles also; if, indeed, God is One Who will justify the circumcision by faith, and the uncircumcision through faith. Do we, then, make void the law through faith? It could not be! Yea, we establish the law.
How, then, was it reckoned? 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 while in uncircumcision; that he might be father of all who believe while in uncircumcision, that the righteousness might be reckoned to them;
Having been justified, therefore, by faith, we have peace with God through our Lord Jesus Christ, through Whom also we have had access by faith into this grace in which we have been standing; and we rejoice in hope of the glory of God. read more. And not only so, but we also rejoice in our tribulations; knowing that tribulation works out patience; and patience, approval; and approval, hope; and hope makes not ashamed; because the love of God has been poured out in our hearts through the holy Spirit, Who was given to us. For, while we were yet weak, Christ, in due season, died for the ungodly. For scarcely for a righteous man will one die; for, peradventure, in behalf of a good man, some one even dares to die. But God commendeth His own love toward us, in that, while we were yet sinners, Christ died for us. Much more, therefore, being now justified by His blood, shall we be saved from the wrath of God through Him. For if, while we were enemies, we were reconciled to God through the death of His Son; much more, having been reconciled, shall we be saved by His life; and not only so, but we are rejoicing in God through our Lord Jesus Christ, through Whom we now received the reconciliation. Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned; for until the law sin was in the world, but sin is not reckoned, when there is no law:
for until the law sin was in the world, but sin is not reckoned, when there is no law: but yet death reigned from Adam until Moses even over those who sinned not after the likeness of Adam's transgression, who is a type of Him Who was to come.
but yet death reigned from Adam until Moses even over those who sinned not after the likeness of Adam's transgression, who is a type of Him Who was to come. But not as the trespass, so also is the free gift; 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, Christ Jesus, abound to the many. read more. And not as through one that sinned, so is the gift; for, indeed, the judgment came of one trespass unto condemnation; but the free gift came of many trespasses unto justification. For, if, by the trespass of the one, death reigned through the one; much more shall those who receive the abundance of the grace, and of the gift of righteousness, reign in life through the One, Jesus Christ. So, then, as through one trespass, the judgment came to all men unto condemnation; so also, through one righteous act, the free gift came to all men unto justification of life. For as, through the disobedience of the one man, the many were constituted sinners; so also through the obedience of the One, shall the many be constituted righteous. And the law entered, that the trespass might abound; but where sin abounded, grace did super-abound; that, as sin reigned in death, so also might grace reign through righteousness unto eternal life, through Jesus Christ our Lord.
And, if the Spirit of Him Who raised up Jesus from the dead dwelleth in you, He Who raised up Christ Jesus from the dead will make alive your mortal bodies through His Spirit dwelling in you.
For I reckon that the sufferings of the present time are of no account in comparison with the glory about to be revealed for us. For the earnest longing of the creation is waiting for the revelation of the sons of God. read more. For the creation was made subject to vanity, not of choice, but by reason of Him Who subjected it, in hope that the creation itself also will be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation is groaning and travailing in pain together until now;
(for I was wishing myself to be a curse from Christ) for my brethren, my kinsmen according to flesh; who, indeed, are Israelites, whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises;
Brethren, the desire, indeed, of my heart, and my supplication to God in their behalf, is that they may be saved.
For there is no distinction between Jew and Greek; for the Same One is Lord of all, being rich toward all who call upon Him;
But I am speaking to you gentiles. Inasmuch, indeed, then, as I am an apostle of the gentiles, I glorify my ministry;
And they also, if they continue not in unbelief, shall be grafted in; for God is able to graft them in again.
For I do not wish you, brethren, to be ignorant of this mystery (lest ye be wise in your own conceits), that a hardening, in part, has befallen Israel, until the fulness of the gentiles come in;
For as ye in times past disobeyed God, but just now obtained mercy by their disobedience;
I beseech you, therefore, brethren, through the mercies of God, to present, your bodies a living sacrifice, holy, well pleasing to God, which is your rational service;
Be not overcome by evil, but overcome evil with good.
Let every soul be in subjection to the authorities that are over him; for there is no authority, except from God; and the authorities that are have been appointed by God.
Render to all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Owe no one anything, but to love one another; for he that loves another has fulfilled the law.
But you??hy do you judge your brother? or you also??hy do you despise your brother? for we shall all stand before the judgment seat of God. For it has been written, "As I live, saith the Lord, to Me every knee shall bow, and every tongue shall confess to God." read more. So, then, each one of us shall give account concerning himself to God.
And I myself also have become persuaded of you, my brethren, that ye yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. But I wrote to you the more boldly in part, as reminding you again, because of the grace which was given to me from God, read more. that I should be a minister of Jesus Christ to the gentiles, ministering the Gospel of God, that the offering up of the gentiles may become acceptable, being sanctified by the Holy Spirit. I have, therefore, my glorying in Christ Jesus as to the things pertaining to God. For I will venture to speak only of the things which God wrought through me for the obedience of the gentiles, by word and deed, in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem and around as far as Illyricum, I have fully dispensed the Gospel of Christ; and, making it my aim so to proclaim the Gospel??ot where Christ was already named??hat I might not build upon another's foundation;
and, making it my aim so to proclaim the Gospel??ot where Christ was already named??hat I might not build upon another's foundation; but, as it has been written, "Those shall see, to whom nothing was announced concerning Him; and those who have not heard shall understand." read more. Wherefore, also, I was being hindered many times from coming to you;
Wherefore, also, I was being hindered many times from coming to you; but now, having no longer any place in these regions; and, having a desire for many years to come to you,
but now, having no longer any place in these regions; and, having a desire for many years to come to you,
but now, having no longer any place in these regions; and, having a desire for many years to come to you, whensoever I go to Spain (for I am hoping, in passing through, to see you, and to be sent on my way thither by you, if first I have been satisfied, in a measure, with your company);
whensoever I go to Spain (for I am hoping, in passing through, to see you, and to be sent on my way thither by you, if first I have been satisfied, in a measure, with your company);
whensoever I go to Spain (for I am hoping, in passing through, to see you, and to be sent on my way thither by you, if first I have been satisfied, in a measure, with your company); but now I am going to Jerusalem, ministering to the saints.
but now I am going to Jerusalem, ministering to the saints.
but now I am going to Jerusalem, ministering to the saints.
but now I am going to Jerusalem, ministering to the saints. For Macedonia and Achaia were well pleased to make a certain contribution to the poor of the saints who are in Jerusalem.
For Macedonia and Achaia were well pleased to make a certain contribution to the poor of the saints who are in Jerusalem.
For Macedonia and Achaia were well pleased to make a certain contribution to the poor of the saints who are in Jerusalem. Indeed, they were well pleased, and their debtors they are; for, if the gentiles were partakers of their spiritual things, they ought also to minister to them in carnal things.
Indeed, they were well pleased, and their debtors they are; for, if the gentiles were partakers of their spiritual things, they ought also to minister to them in carnal things.
Indeed, they were well pleased, and their debtors they are; for, if the gentiles were partakers of their spiritual things, they ought also to minister to them in carnal things. After having completed this, and having sealed to them this fruit, I will go on by you into Spain;
After having completed this, and having sealed to them this fruit, I will go on by you into Spain; and I know that, when coming to you, I will come in the fulness of the blessing of Christ.
and I know that, when coming to you, I will come in the fulness of the blessing of Christ. And I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, to strive together with me in your prayers to God for me; read more. that I may be delivered from the unbelieving in Judea, and that my ministry to Jerusalem may be acceptable to the saints; that, coming to you in joy through the will of God, I may with you be refreshed. And the God of peace be with you all. Amen.
I commend to you Phoebe our sister, who is a servant of the assembly which is in Cenchrea;
I commend to you Phoebe our sister, who is a servant of the assembly which is in Cenchrea; that ye receive her in the Lord, worthily of the saints, and assist her in whatever matter she may have need of you; for she herself became a helper of many, and of myself.
that ye receive her in the Lord, worthily of the saints, and assist her in whatever matter she may have need of you; for she herself became a helper of many, and of myself.
I, Tertius, who write the epistle, salute you in the Lord. Gaius my host, and of the whole assembly, salutes you. Erastus, the treasurer of the city, salutes you, and Quartus the brother.
Now to Him Who is able to establish you, according to my Gospel and the proclamation of Jesus Christ, according to the revelation of the mystery kept in silence during eternal ages, but now made manifest, and through the prophetic Scriptures, according to the commandment of the eternal God, made known to all nations for obedience to the faith: read more. to the only wise God, through Jesus Christ, be the glory forever. Amen.
to the only wise God, through Jesus Christ, be the glory forever. Amen.
For ye behold your calling, brethren, that not many wise according to flesh, not many mighty, not many noble, are chosen;
All things are lawful for me; but all are not profitable. All things are lawful for me; but I will not be brought under the control of any.
Now, concerning the things sacrificed to idols, we know because we all have knowledge. Knowledge puffs up, but love builds up.
but, on the contrary, seeing that I had been entrusted with the Gospel of the uncircumcision, as Peter was with that of the circumcision; (for He Who wrought for Peter with regard to an apostleship of the circumcision, wrought for me also with regard to the gentiles). read more. And, perceiving the grace which was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas right-hands of fellowship, that we should go to the gentiles, and they to the circumcision;
This only do I wish to learn of you: Did ye receive the Spirit by works of law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are ye now being made perfect in the flesh?
Paul, an apostle of Christ Jesus through the will of God, to the saints who are in Ephesus, and the faithful in Christ Jesus:
All the saints salute you, but especially those who are of Caesar's household.
Erastus abode in Corinth; but Trophimus I left in Miletus sick.
And account the long-suffering of our Lord salvation; as our beloved brother Paul also, according to the wisdom given him, wrote to you; as also in all his letters, speaking in them of these things; in which are some things hard to be understood, which the ignorant and unstable wrest, as they do also the other Scriptures, to their own destruction.