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
Egypt and the parts of Libya about Cyrene, and strangers from Rome, Jews and proselytes,
Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John: who when they were come down prayed for them that they might receive the holy Spirit: (for He was not yet fallen upon any of them, read more. only they were baptized into the name of the Lord Jesus:) and then they laid their hands on them, and they received the holy Spirit.
After these things, Paul purposed in spirit to pass through Macedonia and Achaia, and go to Jerusalem, saying, After I have been there, I must also see Rome. So he sent into Macedonia two of those that ministred to him, Timothy and Erastus, but he himself stayed some time in Asia.
For Paul had determined to sail by Ephesus, that he might not spend time in Asia: for he endeavoured, if it were possible, to be at Jerusalem on the day of Pentecost.
And now, being constrained by the spirit, behold I am going to Jerusalem, not knowing what will befal 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 unto the gospel of God, (which He had promised before by his prophets in the holy scriptures) concerning his Son, read more. who was of the seed of David according to the flesh, but powerfully declared to be the Son of God, according to the spirit of holiness, by his resurrection from the dead, even Jesus Christ our Lord; by whom we have received grace and apostleship to preach the obedience of faith for his name's sake, to all nations;
by whom we have received grace and apostleship to preach the obedience of faith for his name's sake, to all nations; among whom are ye also the called of Jesus Christ; read more. to all that are in Rome beloved of God, called and holy: grace be to you, and peace from God our Father, and from the Lord Jesus Christ.
to all that are in Rome beloved of God, called and holy: grace be to you, and peace from God our Father, and from the Lord Jesus Christ. And first I thank my God through Jesus Christ for you all, that your faith is celebrated through the whole world: read more. for God is my witness, whom I serve with my spirit in the gospel of his Son, how incessantly I make mention of you always in my prayers,
for God is my witness, whom I serve with my spirit in the gospel of his Son, how incessantly I make mention of you always in my prayers, intreating if I may now at length have a prosperous journey by the will of God, to come unto you.
intreating if I may now at length have a prosperous journey by the will of God, to come unto you. For I long to see you, that I may impart to you some spiritual gift, that you may be established:
For I long to see you, that I may impart to you some spiritual gift, that you may be established:
For I long to see you, that I may impart to you some spiritual gift, that you may be established: that is to say, that being among you we may be comforted together by the faith of each, both yours and mine.
that is to say, that being among you we may be comforted together by the faith of each, both yours and mine. And I would not have you ignorant, brethren, that I often purposed to come unto you, (but have been hindered hitherto) that I might have some fruit among you also, even as among the other Gentiles.
And I would not have you ignorant, brethren, that I often purposed to come unto you, (but have been hindered hitherto) that I might have some fruit among you also, even as among the other Gentiles.
And I would not have you ignorant, brethren, that I often purposed to come unto you, (but have been hindered hitherto) that I might have some fruit among you also, even as among the other Gentiles.
And I would not have you ignorant, brethren, that I often purposed to come unto you, (but have been hindered hitherto) that I might have some fruit among you also, even as among the other Gentiles. For I am a debtor both to Greeks and barbarians, both to the learned and the unlearned: read more. therefore am I ready, as much as in me lies, to preach the gospel to you also that are at Rome.
therefore am I ready, as much as in me lies, to preach the gospel to you also that are at Rome. For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth, both Jew and Greek: read more. for the righteousness of God is therein revealed from faith to faith; as it is written, "The just shall live by faith."
Inasmuch as from the first creation of the world, the invisible things of Him, even his eternal power and Godhead, are, if attended to, clearly seen in his works:
Inasmuch as from the first creation of the world, the invisible things of Him, even his eternal power and Godhead, are, if attended to, clearly seen in his works: so that they are inexcusable; because having thus known God they glorified Him not as God, neither were they thankful; but were infatuated by their own reasonings, and their heart being void of understanding was darkened. read more. Pretending to be wise they Became fools: and changed the glory of the incorruptible God for an image like to corruptible man, and birds, and beasts, and reptiles. Wherefore God also gave them up to impurity, in the lusts of their own hearts, to dishonour their own bodies among themselves;
Wherefore God also gave them up to impurity, in the lusts of their own hearts, to dishonour their own bodies among themselves; who changed the truth of God into a lie, and worshipped and served the creature instead of the Creator, who is blessed for ever. Amen. read more. Therefore God gave them up to infamous passions: for even their women changed the natural use into that which is unnatural,
being filled with all injustice, lewdness, wickedness, covetousness, malignity; full of envy, murder, strife, deceit, and every evil habit; whisperers, slanderers, haters of God, injurious, haughty, proud, inventers of mischief, undutiful to parents, void of understanding, read more. covenant-breakers, without natural affection, implacable, and unmerciful: who though they knew the just judgement of God, (that they who commit such practises are worthy of death) yet not only do these very things, but also countenance and encourage others in the practice of 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:
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 is the profit of circumcision? Much, every way: chiefly, because they were intrusted with the oracles of God. read more. For what if some did not believe? shall their incredulity make the faithfulness of God of no effect? God forbid: yea, let God be acknowledged true, though every man be a liar; as it is written, That thou mightest be justified in thy words, and mightest overcome, when thou judgest. "But if our unrighteousness confirm the righteousness of God, what shall we say? Is not God unrighteous, who inflicteth his wrath?" (I speak as a man) God forbid: for then how shall God judge the world? "But, say you, if the truth of God hath abounded unto his glory through my falshood, why yet am I also judged as a sinner? and why may we not do evil that good may come?"---as we are injuriously charged, and as some affirm that we say; whose condemnation is just. "What then are we the better?" Not at all, in point of justification; for we have before proved that both Jews and Gentiles are all 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 are all gone out of the way, they are become unprofitable, there is none that practiseth goodness, no not one. Their throat is an open sepulchre: with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace they have not known; and the fear of God is not before their eyes." Now we know that whatsoever the law saith, it saith to those under the law: that every mouth may be stopped, and all the world obnoxious to the justice of God. Wherefore by the works of the law no flesh shall be justified before Him: for by the law is the knowledge of sin. But now, without the law, righteousness before God is manifested, being attested by the law and the prophets; and this righteousness of God is by faith in Jesus Christ unto all and upon all believers; for there is no difference; for all have sinned and come short of the glory of God; being justified freely by his grace, because of the redemption that is in Christ Jesus: whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God; for a demonstration, I say, of his righteousness at this time: that He might be just, and the justifier of him, that believeth in Jesus. Where then is boasting? it is excluded: by what law? of works? no: but by the law of faith. Therefore we conclude, that a man is justified by faith, without the works of the law: or is He the God of the Jews only, and not also of the Gentiles? surely of the Gentiles also: seeing it is one God who will justify the circumcision by faith, and uncircumcision also through faith. Do we then make the law of none effect through faith? God forbid: yea we establish the law.
How then was it accounted to him? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision as a seal of the righteousness of the faith which he had in uncircumcision: that he might be the father of all that believe though not circumcised, that righteousness may be imputed to them also:
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: through whom also we have admission by faith into this grace in which we stand, and boast in hope of the glory of God. read more. And not only so, but we also glory in tribulations, knowing that tribulation worketh patience, and patience experience, and experience hope, and this hope maketh us not ashamed; because the love of God is diffused in our hearts by the holy Spirit that is given to us. For when we were yet without strength, Christ died in due season for the ungodly. Whereas one would hardly die for a just man, though perhaps for a good man one might dare even to die. But God recommendeth his love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, shall we 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 shall we be saved by his life. And not only so, but we also boast in God through our Lord Jesus Christ, by whom we have now received reconciliation. Wherefore as by one man sin entered into the world, and death by sin, so death passed upon all men, for to that all have sinned: for sin was in the world before the law. Now sin is not imputed where there is no law;
for sin was in the world before the law. Now sin is not imputed where there is no law; and yet death reigned from Adam to Moses, even over those who had not sinned after the likeness of Adam's transgression, who is the type of Him that was to come.
and yet death reigned from Adam to Moses, even over those who had not sinned after the likeness of Adam's transgression, who is the type of Him that was to come. But not as the offence, so also is the free gift: for if through the offence of one many died, much more hath the grace of God, and the gift bestowed by the grace of one man, Jesus Christ, abounded to many. read more. For the gift is not as the sentence was by one that sinned; for the sentence is passed from one offence to condemnation, but the free gift is of many offences to justification. For if, by the offence of one, death reigned through one, much more they who receive the abundance of grace and of the gift of righteousness, shall reign in life through one, even Jesus Christ. Therefore as by the offence of one the effect of it was upon all men to condemnation: so also by the righteousness of one, the effect was upon all men to justification of life. For as by the disobedience of one man many were made sinners; so by the obedience of One shall many be made righteous. Now the law made some entrance, that the offence might appear to abound; but where sin abounded, grace hath superabounded; that as sin had reigned in death, so grace might reign through righteousness, unto eternal life, by Jesus Christ our Lord.
And if the Spirit of Him that raised up Jesus from the dead, dwelleth in you, He that raised up Christ from the dead, will also restore your mortal bodies to life, by his Spirit that now dwelleth in you.
And I account the sufferings of this present time not worthy to be set against the glory that shall be revealed to us. For the earnest expectation of the world is waiting for the revelation of the sons of God: read more. (for the world was subjected to vanity, not willingly, but through him who made it subject:) in hope that they also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole world groaneth, and doth as it were travail in pain together even to this day.
for I could wish that I myself were made a curse after the manner of Christ, for my brethren, my kindred according to the flesh; who are Israelites, whose is the adoption, and the glory, and the covenants, and the giving of the law, and the form of divine worship, and the promises:
Brethren, my heart's desire and prayer to God for Israel is that they may be saved.
For there is no difference of Jew and Greek: for He being Lord of all is bountiful to all that call upon Him.
For I speak to you Gentiles: inasmuch indeed as I am the apostle of the Gentiles,
And they, if they do not continue in unbelief, shall be grafted in: for God is able again to graft them in.
For I would not have you, brethren, to be ignorant of this mystery, (least ye should be wise in your own eyes) that blindness in part is befallen Israel, till the fulness of the Gentiles be come in.
For as ye were heretofore disobedient to God, but have now obtained mercy in their disobedience:
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, and well-pleasing to God, as your rational service.
Be not overcome by evil, but overcome evil with good.
Let every soul be subject to the powers that are over them: for there is no such power but from God: the powers that are over men, are appointed by God.
Render therefore to all what is their due: tribute to whom tribute is due, custom to whom custom, reverence to whom reverence, honor to whom honor. Owe no one any thing, but to love one another; for he that loveth others hath fulfilled the law:
But why dost thou censure thy brother? or why dost thou set at nought thy brother? since we shall all stand before the tribunal 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 that every one of us shall give an account of himself to God.
And I myself am indeed persuaded concerning you, my brethren, that ye are full of goodness, being filled with all knowledge, and able to admonish one another. However, I have written to you, brethren, somewhat the more freely, in reminding you of your duty; because of the favor bestowed upon me by God, read more. that I should be the minister of Jesus Christ to the Gentiles, administring the gospel of God, that the offering of the Gentiles might be acceptable, being sanctified by the holy Spirit. I have therefore matter of glorying in Christ Jesus, as to the things of God. For I shall not go about to speak of any thing, but what Christ hath wrought by me, (to gain the obedience of the Gentiles,) both in word and deed: through the efficacy of signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round as far as to Illyricum, I have fully declared the gospel of Christ: being studious however so to preach the gospel, not where Christ had been named, least I should build upon another man's foundation;
being studious however so to preach the gospel, not where Christ had been named, least I should build upon another man's foundation; but as it is written, They, to whom nothing was said concerning Him, shall see, and they who have not heard, shall understand. read more. And thus I have been much hindered from coming to you:
And thus I have been much hindered from coming to you: but now having no more to detain me in these parts, and having had a great desire for many years to come to you, when I take my journey into Spain, I will come to you:
but now having no more to detain me in these parts, and having had a great desire for many years to come to you, when I take my journey into Spain, I will come to you:
but now having no more to detain me in these parts, and having had a great desire for many years to come to you, when I take my journey into Spain, I will come to you: for I hope to see you as I pass by, and to be brought forward by you on my way thither, after I have first had some enjoyment of you.
for I hope to see you as I pass by, and to be brought forward by you on my way thither, after I have first had some enjoyment of you.
for I hope to see you as I pass by, and to be brought forward by you on my way thither, after I have first had some enjoyment of you. But now I am going to Jerusalem to minister unto the saints.
But now I am going to Jerusalem to minister unto the saints.
But now I am going to Jerusalem to minister unto the saints.
But now I am going to Jerusalem to minister unto the saints. For the Macedonians and Achaians have been pleased to make a contribution for the poor saints at Jerusalem.
For the Macedonians and Achaians have been pleased to make a contribution for the poor saints at Jerusalem.
For the Macedonians and Achaians have been pleased to make a contribution for the poor saints at Jerusalem. It pleased them, I say, and they are indeed their debtors; for if the Gentiles have partook of their spiritual things, they ought also to be helpful to them in carnal ones.
It pleased them, I say, and they are indeed their debtors; for if the Gentiles have partook of their spiritual things, they ought also to be helpful to them in carnal ones.
It pleased them, I say, and they are indeed their debtors; for if the Gentiles have partook of their spiritual things, they ought also to be helpful to them in carnal ones. Therefore when I have dispatched this, and sealed this fruit of love to them, I will come by you into Spain.
Therefore when I have dispatched this, and sealed this fruit of love to them, I will come by you into Spain. And I know that when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
And I know that when I come unto 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, that ye earnestly strive together with me in prayers to God for me; read more. that I may be delivered from the unbelievers in Judea; and that this 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 with you. Now the God of peace be with you all. Amen.
I recommend to you Phebe, our sister, who is a servant of the church in Cenchrea:
I recommend to you Phebe, our sister, who is a servant of the church in Cenchrea: that ye receive her in the Lord as becometh saints, and assist her in whatever affair she may have need of you; for she also hath been a helper of many others, as well as of myself.
that ye receive her in the Lord as becometh saints, and assist her in whatever affair she may have need of you; for she also hath been a helper of many others, as well as of myself.
I Tertius, who wrote this epistle, salute you in the Lord. Gaius my host, and that of the whole church saluteth you. Erastus, the chamberlain of the city, and our brother Quartus saluteth you.
Now to Him that is able to establish you according to my gospel, and the preaching of Jesus Christ, (conformable to the revelation of the mystery, which was kept secret in former times, but is now manifested, and made known to all nations by the writings of the prophets, according to the appointment of the eternal God, read more. for the obedience of faith) to the only wise God be glory through Jesus Christ for ever. Amen.
for the obedience of faith) to the only wise God be glory through Jesus Christ for ever. Amen.
For ye see by your calling, brethren, that not many wise men according to 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 under the power of any:
Now as to things offered to idols, we know that we all have knowledge about them. Knowledge however puffeth up, but charity edifieth.
But on the contrary, seeing that I was intrusted with the gospel of uncircumcision, as Peter was with that of the circumcision; (for He who wrought effectually in Peter as to the apostleship of the circumcision, wrought effectually also in me as to the gentiles:) read more. and knowing the grace which was given to me; James, and Cephas, and John, who seemed to be pillars of the church, gave to me and Barnabas the right hands of fellowship; that we should go to the gentiles, and they to the circumcision.
This only would I learn of you, Did ye receive the Spirit by the works of the law, or by the hearing of faith? Are ye so void of understanding? 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, even the faithful in Christ Jesus;
and all the saints here salute you, but especially those of Cesar's household.
Erastus staid at Corinth, and I left Trophimus sick at Miletus.
and account the long-suffering of our Lord salvation, as our beloved brother Paul also, according to the wisdom given to him, hath written unto you; as also in all his epistles, speaking in them of these things: in which are some things hard to be understood, which the illiterate and unstable wrest, as they do also the other scriptures, to their own destruction.