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 also, and Pamphylia, Egypt, and the parts of Libya, that are along Cyrene, and the strangers of Rome, both Jews and proselytes,
And the apostles in Jerusalem having heard that Samaria hath received the word of God, did send unto them Peter and John, who having come down did pray concerning them, that they may receive the Holy Spirit, -- read more. for as yet he was fallen upon none of them, and only they have been baptized -- to the name of the Lord Jesus; then were they laying hands on them, and they received the Holy Spirit.
And when these things were fulfilled, Paul purposed in the Spirit, having gone through Macedonia and Achaia, to go on to Jerusalem, saying -- 'After my being there, it behoveth me also to see Rome;' and having sent to Macedonia two of those ministering to him -- Timotheus and Erastus -- he himself stayed a time in Asia.
for Paul decided to sail past Ephesus, that there may not be to him a loss of time in Asia, for he hasted, if it were possible for him, on the day of the Pentecost to be at Jerusalem.
And now, lo, I -- bound in the Spirit -- go on to Jerusalem, the things that shall befall me in it not knowing,
'And after many years I came, about to do kind acts to my nation, and offerings,
Paul, a servant of Jesus Christ, a called apostle, having been separated to the good news of God -- which He announced before through His prophets in holy writings -- read more. concerning His Son, (who is come of the seed of David according to the flesh, who is marked out Son of God in power, according to the Spirit of sanctification, by the rising again from the dead,) Jesus Christ our Lord; through whom we did receive grace and apostleship, for obedience of faith among all the nations, in behalf of his name;
through whom we did receive grace and apostleship, for obedience of faith among all the nations, in behalf of his name; among whom are also 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 from 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 from the Lord Jesus Christ! first, indeed, I thank my God through Jesus Christ for you all, that your faith is proclaimed in the whole world; read more. for God is my witness, whom I serve in my spirit in the good news of His Son, how unceasingly I make mention of you,
for God is my witness, whom I serve in my spirit in the good news of His Son, how unceasingly I make mention of you, always in my prayers beseeching, if by any means now at length I shall have a prosperous journey, by the will of God, to come unto you,
always in my prayers beseeching, if by any means now at length I shall 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 ye may be established;
for I long to see you, that I may impart to you some spiritual gift, that ye may be established;
for I long to see you, that I may impart to you some spiritual gift, that ye may be established; and that is, that I may be comforted together among you, through the faith in one another, both yours and mine.
and that is, that I may be comforted together among you, through the faith in one another, both yours and mine. And I do not wish you to be ignorant, brethren, that many times I did purpose to come unto you -- and was hindered till the present time -- that some fruit I might have also among you, even as also among the other nations.
And I do not wish you to be ignorant, brethren, that many times I did purpose to come unto you -- and was hindered till the present time -- that some fruit I might have also among you, even as also among the other nations.
And I do not wish you to be ignorant, brethren, that many times I did purpose to come unto you -- and was hindered till the present time -- that some fruit I might have also among you, even as also among the other nations.
And I do not wish you to be ignorant, brethren, that many times I did purpose to come unto you -- and was hindered till the present time -- that some fruit I might have also among you, even as also among the other nations. Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor, read more. so, as much as in me is, I am ready also to you who are in Rome to proclaim good news,
so, as much as in me is, I am ready also to you who are in Rome to proclaim good news, for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to every one who is believing, both to Jew first, and to Greek. read more. For the righteousness of God in it is revealed from faith to faith, according as it hath been written, 'And the righteous one by faith shall live,'
for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead -- to their being inexcusable;
for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead -- to their being inexcusable; because, having known God they did not glorify Him as God, nor gave thanks, but were made vain in their reasonings, and their unintelligent heart was darkened, read more. professing to be wise, they were made fools, and changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of fowls, and of quadrupeds, and of reptiles. Wherefore also God did give them up, in the desires of their hearts, to uncleanness, to dishonour their bodies among themselves;
Wherefore also God did give them up, in the desires of their hearts, to uncleanness, to dishonour their bodies among themselves; who did change the truth of God into a falsehood, and did honour and serve the creature rather than the Creator, who is blessed to the ages. Amen. read more. Because of this did God give them up to dishonourable affections, for even their females did change the natural use into that against nature;
having been filled with all unrighteousness, whoredom, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers, evil-speakers, God-haters, insulting, proud, boasters, inventors of evil things, disobedient to parents, read more. unintelligent, faithless, without natural affection, implacable, unmerciful; who the righteous judgment of God having known -- that those practising such things are worthy of death -- not only do them, but also have delight with those practising them.
or the riches of His goodness, and forbearance, and long-suffering, dost thou despise? -- not knowing that the goodness of God doth lead thee to reformation!
who shall render to each according to his works;
but a Jew is he who is so inwardly, and circumcision is of the heart, in spirit, not in letter, of which the praise is not of men, but of God.
What, then, is the superiority of the Jew? or what the profit of the circumcision? much in every way; for first, indeed, that they were intrusted with the oracles of God; read more. for what, if certain were faithless? shall their faithlessness the faithfulness of god make useless? let it not be! and let God become true, and every man false, according as it hath been written, 'That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.' And, if our unrighteousness God's righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak) let it not be! since how shall God judge the world? for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged? and not, as we are evil spoken of, and as certain affirm us to say -- 'We may do the evil things, that the good ones may come?' whose judgment is righteous. What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin, according as it hath been written -- 'There is none righteous, not even one; There is none who is understanding, there is none who is seeking after God. All did go out of the way, together they became unprofitable, there is none doing good, there is not even one. A sepulchre opened is their throat; with their tongues they used deceit; poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Swift are their feet to shed blood. Ruin and misery are in their ways. And a way of peace they did not know. There is no fear of God before their eyes.' And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God; wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin. And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets, and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference, for all did sin, and are come short of the glory of God -- being declared righteous freely by His grace through the redemption that is in Christ Jesus, whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God -- for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who is of the faith of Jesus. Where then is the boasting? it was excluded; by what law? of works? no, but by a law of faith: therefore do we reckon a man to be declared righteous by faith, apart from works of law. The God of Jews only is He, and not also of nations? yes, also of nations; since one is God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith. Law then do we make useless through the faith? let it not be! yea, we do establish law.
how then was it reckoned? he being in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision; and a sign he did receive of circumcision, a seal of the righteousness of the faith in the uncircumcision, for his being father of all those believing through uncircumcision, for the righteousness also being reckoned to them,
Having been declared righteous, then, by faith, we have peace toward God through our Lord Jesus Christ, through whom also we have the access by the faith into this grace in which we have stood, and we boast on the hope of the glory of God. read more. And not only so, but we also boast in the tribulations, knowing that the tribulation doth work endurance; and the endurance, experience; and the experience, hope; and the hope doth not make ashamed, because the love of God hath been poured forth in our hearts through the Holy Spirit that hath been given to us. For in our being still ailing, Christ in due time did die for the impious; for scarcely for a righteous man will any one die, for for the good man perhaps some one also doth dare to die; and God doth commend His own love to us, that, in our being still sinners, Christ did die for us; much more, then, having been declared righteous now in his blood, we shall be saved through him from the wrath; for if, being enemies, we have been reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved in his life. And not only so, but we are also boasting in God, through our Lord Jesus Christ, through whom now we did receive the reconciliation; because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin; for till law sin was in the world: and sin is not reckoned when there is not law;
for till law sin was in the world: and sin is not reckoned when there is not law; but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.
but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming. But, not as the offence so also is the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many; read more. and not as through one who did sin is the free gift, for the judgment indeed is of one to condemnation, but the gift is of many offences to a declaration of 'Righteous,' for if by the offence of the one the death did reign through the one, much more those, who the abundance of the grace and of the free gift of the righteousness are receiving, in life shall reign through the one -- Jesus Christ. So, then, as through one offence to all men it is to condemnation, so also through one declaration of 'Righteous' it is to all men to 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 law came in, that the offence might abound, and where the sin did abound, the grace did overabound, that even as the sin did reign in the death, so also the grace may reign, through righteousness, to life age-during, through Jesus Christ our Lord.
and if the Spirit of Him who did raise up Jesus out of the dead doth dwell in you, He who did raise up the Christ out of the dead shall quicken also your dying bodies, through His Spirit dwelling in you.
For I reckon that the sufferings of the present time are not worthy to be compared with the glory about to be revealed in us; for the earnest looking out of the creation doth expect the revelation of the sons of God; read more. for to vanity was the creation made subject -- not of its will, but because of Him who did subject it -- in hope, that also the creation itself shall be set free from the servitude of the corruption to the liberty of the glory of the children of God; for we have known that all the creation doth groan together, and doth travail in pain together till now.
for I was wishing, I myself, to be anathema from the 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 lawgiving, and the service, and the promises,
Brethren, the pleasure indeed of my heart, and my supplication that is to God for Israel, is -- for salvation;
for there is no difference between Jew and Greek, for the same Lord of all is rich to all those calling upon Him,
For to you I speak -- to the nations -- inasmuch as I am indeed an apostle of nations, my ministration I do glorify;
And those also, if they may not remain in unbelief, shall be graffed in, for God is able again to graff them in;
For I do not wish you to be ignorant, brethren, of this secret -- that ye may not be wise in your own conceits -- that hardness in part to Israel hath happened till the fulness of the nations may come in;
for as ye also once did not believe in God, and now did find kindness by the unbelief of these:
I call upon you, therefore, brethren, through the compassions of God, to present your bodies a sacrifice -- living, sanctified, acceptable to God -- your intelligent service;
Be not overcome by the evil, but overcome, in the good, the evil.
Let every soul to the higher authorities be subject, for there is no authority except from God, and the authorities existing are appointed by God,
render, therefore, to all their dues; to whom tribute, the tribute; to whom custom, the custom; to whom fear, the fear; to whom honour, the honour. To no one owe anything, except to love one another; for he who is loving the other -- law he hath fulfilled,
And thou, why dost thou judge thy brother? or again, thou, why dost thou set at nought thy brother? for we shall all stand at the tribunal of the Christ; for it hath been written, 'I live! saith the Lord -- to Me bow shall every knee, and every tongue shall confess to God;' read more. so, then, each of us concerning himself shall give reckoning to God;
And I am persuaded, my brethren -- I myself also -- concerning you, that ye yourselves also are full of goodness, having been filled with all knowledge, able also one another to admonish; and the more boldly I did write to you, brethren, in part, as putting you in mind, because of the grace that is given to me by God, read more. for my being a servant of Jesus Christ to the nations, acting as priest in the good news of God, that the offering up of the nations may become acceptable, sanctified by the Holy Spirit. I have, then, a boasting in Christ Jesus, in the things pertaining to God, for I will not dare to speak anything of the things that Christ did not work through me, to obedience of nations, by word and deed, in power of signs and wonders, in power of the Spirit of God; so that I, from Jerusalem, and in a circle as far as Illyricum, have fully preached the good news of the Christ; and so counting it honour to proclaim good news, not where Christ was named -- that upon another's foundation I might not build --
and so counting it honour to proclaim good news, not where Christ was named -- that upon another's foundation I might not build -- but according as it hath been written, 'To whom it was not told concerning him, they shall see; and they who have not heard, shall understand.' read more. Wherefore, also, I was hindered many times from coming unto you,
Wherefore, also, I was hindered many times from coming unto you, and now, no longer having place in these parts, and having a longing to come unto you for many years,
and now, no longer having place in these parts, and having a longing to come unto you for many years,
and now, no longer having place in these parts, and having a longing to come unto you for many years, when I may go on to Spain I will come unto you, for I hope in going through, to see you, and by you to be set forward thither, if of you first, in part, I shall be filled.
when I may go on to Spain I will come unto you, for I hope in going through, to see you, and by you to be set forward thither, if of you first, in part, I shall be filled.
when I may go on to Spain I will come unto you, for I hope in going through, to see you, and by you to be set forward thither, if of you first, in part, I shall be filled. And, now, I go on to Jerusalem, ministering to the saints;
And, now, I go on to Jerusalem, ministering to the saints;
And, now, I go on to Jerusalem, ministering to the saints;
And, now, I go on to Jerusalem, ministering to the saints; for it pleased Macedonia and Achaia well to make a certain contribution for the poor of the saints who are in Jerusalem;
for it pleased Macedonia and Achaia well to make a certain contribution for the poor of the saints who are in Jerusalem;
for it pleased Macedonia and Achaia well to make a certain contribution for the poor of the saints who are in Jerusalem; for it pleased well, and their debtors they are, for if in their spiritual things the nations did participate, they ought also, in the fleshly things, to minister to them.
for it pleased well, and their debtors they are, for if in their spiritual things the nations did participate, they ought also, in the fleshly things, to minister to them.
for it pleased well, and their debtors they are, for if in their spiritual things the nations did participate, they ought also, in the fleshly things, to minister to them. This, then, having finished, and having sealed to them this fruit, I will return through you, to Spain;
This, then, having finished, and having sealed to them this fruit, I will return through you, to Spain; and I have known that coming unto you -- in the fulness of the blessing of the good news of Christ I shall come.
and I have known that coming unto you -- in the fulness of the blessing of the good news of Christ I shall come. And I call upon you, brethren, through our Lord Jesus Christ, and through the love of the Spirit, to strive together with me in the prayers for me unto God, read more. that I may be delivered from those not believing in Judea, and that my ministration, that is for Jerusalem, may become acceptable to the saints; that in joy I may come unto you, through the will of God, and may be refreshed with you, and the God of the peace be with you all. Amen.
And I commend you to Phebe our sister -- being a ministrant of the assembly that is in Cenchrea --
And I commend you to Phebe our sister -- being a ministrant of the assembly that is in Cenchrea -- that ye may receive her in the Lord, as doth become saints, and may assist her in whatever matter she may have need of you -- for she also became a leader of many, and of myself.
that ye may receive her in the Lord, as doth become saints, and may assist her in whatever matter she may have need of you -- for she also became a leader of many, and of myself.
I Tertius salute you (who wrote the letter) in the Lord; salute you doth Gaius, my host, and of the whole assembly; salute you doth Erastus, the steward of the city, and Quartus the brother,
And to Him who is able to establish you, according to my good news, and the preaching of Jesus Christ, according to the revelation of the secret, in the times of the ages having been kept silent, and now having been made manifest, also, through prophetic writings, according to a command of the age-during God, having been made known to all the nations for obedience of faith -- read more. to the only wise God, through Jesus Christ, to him be glory to the ages. Amen.
to the only wise God, through Jesus Christ, to him be glory to the ages. Amen.
I give thanks to God that no one of you did I baptize, except Crispus and Gaius --
for see your calling, brethren, that not many are wise according to the flesh, not many mighty, not many noble;
All things are lawful to me, but all things are not profitable; all things are lawful to me, but I -- I will not be under authority by any;
And concerning the things sacrificed to idols, we have known that we all have knowledge: knowledge puffeth up, but love buildeth up;
but, on the contrary, having seen that I have been entrusted with the good news of the uncircumcision, as Peter with that of the circumcision, for He who did work with Peter to the apostleship of the circumcision, did work also in me in regard to the nations, read more. and having known the grace that was given to me, James, and Cephas, and John, who were esteemed to be pillars, a right hand of fellowship they did give to me, and to Barnabas, that we to the nations, and they to the circumcision may go,
this only do I wish to learn from you -- by works of law the Spirit did ye receive, or by the hearing of faith? so thoughtless are ye! having begun in the Spirit, now in the flesh do ye end?
Paul, an apostle of Jesus Christ through the will of God, to the saints who are in Ephesus, and to the faithful in Christ Jesus:
Erastus did remain in Corinth, and Trophimus I left in Miletus infirm;
and the long-suffering of our Lord count ye salvation, according as also our beloved brother Paul -- according to the wisdom given to him -- did write to you, as also in all the epistles, speaking in them concerning these things, among which things are certain hard to be understood, which the untaught and unstable do wrest, as also the other Writings, unto their own destruction.