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, in Egypt and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John unto them, who, when they were come down, prayed for them that they might receive the Holy Spirit. read more. (For as yet he was fallen upon none of them; they were baptized only in the name of the Lord Jesus.) Then they laid their hands on them, and they received the Holy Spirit.
After these things were ended, Paul purposed by the Spirit to go to Jerusalem, after he had passed through Macedonia and Achaia, saying, After I have been there, it behooves me to see Rome also. So he sent into Macedonia two of those that ministered unto him, Timothy and Erastus, but he himself stayed in Asia for a season.
For Paul had determined to sail by Ephesus, not to detain himself in Asia, for he hasted to keep the day of Pentecost, if it were possible for him, in Jerusalem.
And now, behold, I go bound of the Spirit unto 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, slave of Jesus, the Christ, called to be an apostle, separated unto the gospel of God (which he had promised before by his prophets in the holy scriptures) read more. of his Son (who was born unto him of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the Spirit of sanctification, by the resurrection from the dead), of Jesus, the Christ, our Lord. By whom we have received the grace and the apostleship, to cause the faith to be obeyed among all the Gentiles in his name,
By whom we have received the grace and the apostleship, to cause the faith to be obeyed among all the Gentiles in his name, among whom ye are also the called of Jesus Christ; read more. to all that are in Rome, beloved of God, called to be saints; ye have grace and peace of God our Father and of the Lord Jesus, the Christ.
to all that are in Rome, beloved of God, called to be saints; ye have grace and peace of God our Father and of the Lord Jesus, the Christ. First, I thank my God through Jesus, the Christ, regarding you all, that your faith is preached in all the world. read more. For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I always remember you in my prayers,
For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I always remember you in my prayers, making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you that I may impart with you some spiritual gift to confirm you,
For I long to see you that I may impart with you some spiritual gift to confirm you,
For I long to see you that I may impart with you some spiritual gift to confirm you, that is, that I may be comforted together with you by the mutual faith both of you and me.
that is, that I may be comforted together with you by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that many times I purposed to come unto you (but up until now I have been unable) that I might have some fruit among you also, even as among other Gentiles.
Now I would not have you ignorant, brethren, that many times I purposed to come unto you (but up until now I have been unable) that I might have some fruit among you also, even as among other Gentiles.
Now I would not have you ignorant, brethren, that many times I purposed to come unto you (but up until now I have been unable) that I might have some fruit among you also, even as among other Gentiles.
Now I would not have you ignorant, brethren, that many times I purposed to come unto you (but up until now I have been unable) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks and to the Barbarians; both to the wise and to the unwise. read more. So, as much as in me is, I am ready to announce the gospel to you that are at Rome also.
So, as much as in me is, I am ready to announce the gospel to you that are at Rome also. For I am not ashamed of the gospel of the Christ; for it is the power of God to give saving health to every one that believes: to the Jew first and also to the Greek. read more. For in him is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith.
For the invisible things of him, his eternal power and divinity, are clearly understood by the creation of the world and by the things that are made so that there is no excuse;
For the invisible things of him, his eternal power and divinity, are clearly understood by the creation of the world and by the things that are made so that there is no excuse; because having known God, they did not glorify him as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. read more. Professing themselves to be wise, they became fools and exchanged the glory of the incorruptible God for the likeness of an image of corruptible man and of birds and of fourfooted beasts and of serpents. Therefore God also gave them over to the lusts of their own hearts for uncleanness, to contaminate their own bodies between themselves,
Therefore God also gave them over to the lusts of their own hearts for uncleanness, to contaminate their own bodies between themselves, who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for all ages. Amen. read more. For this cause God gave them up unto shameful affections, for even their women changed the natural use into that which is against nature;
being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, read more. without understanding, covenant breakers, without natural affection, implacable, without mercy. Who having understood the righteousness of God, they did not understand that those who do such things are worthy of death, not only those that do the same, but even those who encourage those that do them.
Or dost thou despise the riches of his goodness and forbearance and longsuffering, ignoring that the goodness of God leads thee to repentance?
who will render to everyone according to his deeds:
but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit and not in the letter, whose praise is not of men, but of God.
What advantage then has the Jew? or what profit is there of circumcision? Much in every way: first, certainly, that the oracles of God have been entrusted unto them. read more. For what if some of them did not believe? Shall their unbelief have made the truth of God without effect? No, in no wise: for God is true, and every man a liar; as it is written, That thou might be justified in thy words and might overcome when thou dost judge. And if our iniquity commends the righteousness of God, what shall we say? Shall for this reason God be unjust who sends punishment? (I speak as a man.) No, in no wise: for then how shall God judge the world? For if the truth of God has more abounded through my lie unto his glory, why even so am I also judged as a sinner? And why not say (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? The condemnation of whom is just. What then? Are we better than they? No, in no wise; for we have before proved both Jews and Gentiles that they are all under sin; as it is written, There is no one righteous, no, not one; there is no one that understands; there is no one that seeks after God. They are all gone out of the way; they are together become unprofitable; there is no one that does good, 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; there is no fear of God before their eyes. Now we know that all that the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may submit themselves unto God. For by the deeds of the law, no flesh shall be justified in his sight; for by the law is the knowledge of sin. But now, without the law, the righteousness of God has been manifested, being witnessed by the law and the prophets: the righteousness, that is, of God by the faith of Jesus, the Christ, for all and upon all those that believe in him, for there is no difference; for all have sinned and are made destitute of the glory of God, being justified freely by his grace through the redemption that is in Jesus, the Christ, whom God purposed for reconciliation through faith in his blood for the manifestation of his righteousness, for the remission of sins that are past, by the patience of God, manifesting in this time his righteousness that he only be the just one and the justifier of him that is of the faith of Jesus. Where is boasting then? 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 deeds of the law. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, seeing it is one God who shall justify the circumcision by faith and the uncircumcision by faith. Do we then make void the law through faith? No, in no wise; to the contrary, we establish the law.
How was it then reckoned? when he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the circumcision as a sign, as a seal of the righteousness of the faith which he had, yet being uncircumcised, that he might be the father of all the uncircumcised believers, that it might be counted unto them also as righteousness,
Justified therefore by faith, we have peace with God through our Lord Jesus, the Christ, by whom we also have access by faith into this grace in which we stand and glory in hope of the glory of the sons of God. read more. And not only this, but we even glory in the tribulations, knowing that the tribulation works patience; and patience, experience; and experience, hope; and the hope shall not be ashamed, because the love of God is poured out in our hearts by the Holy Spirit which is given unto us. For the Christ, when we were yet weak, in his time died for the ungodly. For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die. But God increased the price of his charity toward us in that while we were yet sinners the Christ died for us. Then much more now justified in his blood, we shall be saved from wrath by him. For if, when we were enemies, we were reconciled with God by the death of his Son, much more, now reconciled, we shall be saved by his life. And not only this, but we even glory in God through our Lord Jesus, the Christ, by whom we have now received the reconciliation. Therefore, in the manner which sin entered into the world by one man, and because of sin, death; and so death passed upon all men in the one in whom all sinned. For until the law, sin was in the world; but the sin was not imputed, there being no law.
For until the law, sin was in the world; but the sin was not imputed, there being no law. Nevertheless death reigned from Adam to Moses, even in those that did not sin after the manner of the rebellion of Adam, who is a figure of him that was to come.
Nevertheless death reigned from Adam to Moses, even in those that did not sin after the manner of the rebellion of Adam, who is a figure of him that was to come. But not as the offense, so also is the gift. For if through the offense of that one many died, much more the grace of God and the gift by the grace of one man, Jesus the Christ, has abounded unto many. read more. Nor was it in the same manner as by one sin, likewise also the gift; for the judgment truly came of one sin unto condemnation, but grace came of many offenses unto justification. For if by one offense, death reigned because of one man; much more those who receive the abundance of grace and of gifts and of righteousness shall reign in life by one, Jesus the Christ. Therefore, in the same manner that by the iniquity of one guilt came upon all men unto condemnation, even so by the righteousness of one, grace came upon all men unto justification of life. For as by one man's disobedience, many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered that the offence might abound. But where sin abounded, grace did much more abound, so that in the same manner as sin has reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus, the Christ, our Lord.
And if the Spirit of him that raised up Jesus from the dead dwells in you, he that raised up the Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you.
For I know with certainty that the sufferings of this present time are not worthy to be compared with the coming glory which shall be manifested in us. For the earnest hope of the creatures waits for the manifestation of the sons of God. read more. For the creatures were subjected to vanity, not willingly, but by reason of him who has subjected them, with the hope that the same creatures shall be delivered from the slavery of corruption into the glorious liberty of the sons of God. For we now know that all the creatures groan together and travail in pain together until now.
For I could wish that myself were anathema from Christ for my brethren, those who are my kinsmen according to the flesh, who are Israelites, to whom pertains the adoption as sons and the glory and the covenants and the giving of the law and the service of God and the promises,
Brethren, certainly the desire of my heart and my prayer to God regarding Israel, is for saving health.
For there is no difference between the Jew and the Greek, for the same Lord over all is rich unto all that call upon him.
For (I call you Gentiles) inasmuch as I am truly the apostle of the Gentiles, my honorable ministry,
And even them, if they do not continue in unbelief, shall be grafted in, for God is powerful enough to graft them in again.
For I would not, brethren, that ye ignore this mystery, that ye not be arrogant regarding yourselves: that blindness in part has happened in Israel, until the fullness of the Gentiles are come in.
For as ye in time past have not obeyed God, yet have now obtained mercy through the occasion of their disobedience,
Therefore, I beseech you brethren, by the mercies of God, that ye present your bodies in living sacrifice, holy, well pleasing unto God, which is your rational worship.
Do not be overcome by evil, but overcome evil with good.
Let every soul submit itself to the higher powers. For there is no power but of God, and the powers that be are ordained of God.
Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. Owe no one anything, but love one unto another; for he that loves his neighbour has fulfilled the law.
But why dost thou judge thy brother? or why dost thou belittle thy brother? for we shall all stand before the tribunal of the Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. read more. So then each one of us shall give account of himself to God.
But I am convinced regarding you, my brethren, that even without my exhortation ye are full of charity, full of all knowledge, so as to be able to admonish one another. Nevertheless I have written, brethren, in part boldly, as admonishing you by the grace that is given to me of God, read more. being the minister of Jesus Christ, to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be well pleasing, sanctified by the Holy Spirit. Therefore I have something to boast of in Christ Jesus, with regard to God. For I will not dare to speak of any of those things which Christ has not wrought by me, unto the obedience of the Gentiles, with word and with deed, with power of signs and wonders, in virtue of the Spirit of God; so that from Jerusalem and round about unto Illyricum, I have filled the entire area with the gospel of the Christ. And in this manner I preached this gospel, not where Christ had been named previously, not to build upon a foundation belonging to another,
And in this manner I preached this gospel, not where Christ had been named previously, not to build upon a foundation belonging to another, but, as it is written, To whom he was not spoken of, they shall see, and those that have not heard shall understand. read more. For which reason I have even been hindered many times from coming to you.
For which reason I have even been hindered many times from coming to you. But now having more place in these parts and having a great desire these many years to come unto you,
But now having more place in these parts and having a great desire these many years to come unto you,
But now having more place in these parts and having a great desire these many years to come unto you, when I leave for Spain, I will come unto you; for I trust to see you on my journey and to be taken there by you, if first I may enjoy your company.
when I leave for Spain, I will come unto you; for I trust to see you on my journey and to be taken there by you, if first I may enjoy your company.
when I leave for Spain, I will come unto you; for I trust to see you on my journey and to be taken there by you, if first I may enjoy your company. But now I go unto Jerusalem to minister unto the saints.
But now I go unto Jerusalem to minister unto the saints.
But now I go unto Jerusalem to minister unto the saints.
But now I go unto Jerusalem to minister unto the saints. For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints who are in Jerusalem.
For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints who are in Jerusalem.
For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints who are in Jerusalem. It has pleased them verily, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they should also minister unto them in carnal things.
It has pleased them verily, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they should also minister unto them in carnal things.
It has pleased them verily, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they should also minister unto them in carnal things. So that, when I have concluded this and have delivered unto them this fruit, I will come by you unto Spain.
So that, when I have concluded this and have delivered unto them this fruit, I will come by you unto Spain. For I know that when I come to you, I shall come in the fullness of the blessing of the gospel of the Christ.
For I know that when I come to you, I shall come in the fullness of the blessing of the gospel of the Christ. But I beseech you, brethren, by our Lord Jesus Christ, and by the charity of the Spirit, that ye help me with prayers to God for me, read more. that I may be delivered from the disobedient in Judaea and that the offering of my service to the saints in Jerusalem may be accepted, that I may come unto you with joy by the will of God and may be refreshed together with you. Now the God of peace be with you all. Amen.
I commend unto you Phebe our sister, who is a servant of the congregation which is at Cenchrea,
I commend unto you Phebe our sister, who is a servant of the congregation which is at Cenchrea, that ye receive her in the Lord as a worthy saint, and that ye assist her in whatever thing in which she has need of you, for she has been a helper of many and of myself also.
that ye receive her in the Lord as a worthy saint, and that ye assist her in whatever thing in which she has need of you, for she has been a helper of many and of myself also.
I, Tertius, who wrote this epistle, salute you in the Lord. Gaius my host, and of the whole congregation , salutes you. Erastus, the chamberlain of the city, salutes you, and Quartus, a brother.
Now to him that is able to confirm you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was concealed from times eternal but now is made manifest, and by the writings of the prophets, by the commandment of God eternal, declared unto all the Gentiles, that they might hear and obey by faith, read more. to God, only wise, be glory through Jesus Christ for ever. Amen.
to God, only wise, be glory through Jesus Christ for ever. Amen.
I thank God that I baptized none of you, but Crispus and Gaius,
For look upon your vocation, brothers, that ye are not many wise men after the flesh, not many mighty, not many noble,
All things are lawful unto me, but all things are not expedient; all things are lawful for me, but I will not be brought under the power of any.
Now as concerning things offered unto idols, we know that we all have knowledge. Knowledge puffs up, but charity edifies.
But to the contrary, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter (for he that showed himself forth in Peter for apostleship of the circumcision, the same also showed himself forth in me toward the Gentiles); read more. and when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship that we should go unto the Gentiles, and they unto the circumcision.
This only would I learn of you, Did ye receive the Spirit by the works of the law or by the obedient ear of faith? Are ye so foolish? having begun by the Spirit, are ye now made perfect by the flesh?
Paul, apostle of Jesus Christ by the will of God, to the saints who are at Ephesus and to the faithful in Christ Jesus:
All the saints greet you, chiefly those that are of the Caesar's household.
Erastus remained at Corinth, but Trophimus I have left at Miletum sick.
And have as saving health the patience of our Lord, even as our beloved brother Paul also according to the wisdom given unto him has written unto you in almost all his epistles, speaking in them of these things, among which are some things that are hard to understand, which those that are ignorant and unstable twist, as they do also the other scriptures, unto their own destruction.