Reference: Romans, The Epistle To The
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
Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and visitors from Rome, Jews and proselytes,
Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 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: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Spirit.
After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. So he sent into Macedonia two of them that ministered unto him, Timothy and Erastus; but he himself stayed in Asia for a time.
For Paul had determined to sail past Ephesus, because he would not spend the time in Asia: for he hastened, if it were possible for him, to be at Jerusalem the day of Pentecost.
And now, behold, I go bound in 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, 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,) read more. Concerning his Son Jesus Christ our Lord, who was made of the descendants of David according to the flesh; And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: Among whom are you also the called of Jesus Christ: read more. To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. read more. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing 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, that without ceasing I make mention of you always in my prayers; Making request, if by any means now at last I might have a prosperous journey by the will of God to come unto you.
Making request, if by any means now at last 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 unto you some spiritual gift, to the end you may be established;
For I long to see you, that I may impart unto you some spiritual gift, to the end you may be established;
For I long to see you, that I may impart unto you some spiritual gift, to the end you may be established; 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 often I purposed to come unto you, (but was prevented thus far,) that I might have some fruit among you also, even as among other Gentiles.
Now I would not have you ignorant, brethren, that often I purposed to come unto you, (but was prevented thus far,) that I might have some fruit among you also, even as among other Gentiles.
Now I would not have you ignorant, brethren, that often I purposed to come unto you, (but was prevented thus far,) that I might have some fruit among you also, even as among other Gentiles.
Now I would not have you ignorant, brethren, that often I purposed to come unto you, (but was prevented thus far,) 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 preach the gospel to you that are at Rome also.
So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believes; to the Jew first, and also to the Greek. read more. For in it is 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 from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and deity; so that they are without excuse:
For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and deity; so that they are without excuse: Because, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish hearts were darkened. read more. Professing themselves to be wise, they became fools, And changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Therefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves:
Therefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves: Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed forever. Amen. read more. For this cause God gave them up unto vile affections: for even their women did change 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, unmerciful: Who knowing the judgment of God, that they who commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
Or despise you the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leads you to repentance?
Who will render to every man 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 every way: chiefly, because unto them were committed the oracles of God. read more. For what if some did not believe? shall their unbelief make the faithfulness of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That you might be justified in your sayings, and might overcome when you are judged. But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? (I speak as a man) God forbid: for then how shall God judge the world? For if the truth of God has more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we are slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose condemnation is just. What then? are we better than they? No, in no way: for we have before proved both Jews and Greeks, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understands, there is none that seeks after God. They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one. Their throat is an open sepulcher; 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 have they not known: There is no fear of God before their eyes. Now we know that whatsoever things the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God apart from the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith in Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him who believes in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: 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 uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, 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 sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. read more. And not only so, but we glory in tribulations also: knowing that tribulation works patience; And patience, experience; and experience, hope: And hope makes not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet perhaps for a good man some would even dare to die. But God commends his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation. Therefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law.
(For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned in the likeness of Adam's transgression, who is the figure of him that was to come.
Nevertheless death reigned from Adam to Moses, even over them that had not sinned in the likeness of Adam's transgression, who is the figure of him that was to come. So also is the free gift not like the offense. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many. read more. So is the gift not like it was by one that sinned: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they who receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift 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 offense might abound. But where sin abounded, grace did much more abound: That as sin has reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
But if the Spirit of him that raised up Jesus from the dead dwells in you, he that raised up Christ from the dead shall also bring to life your mortal bodies by his Spirit that dwells in you.
For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creation waits for the manifestation of the sons of God. read more. For the creation was made subject to vanity, not willingly, but by reason of him who has subjected the same in hope, Because the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and travails in pain together until now.
For I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.
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 speak to you Gentiles, since I am the apostle of the Gentiles, I magnify my office:
And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
For I would not, brethren, that you should be ignorant of this mystery, lest you should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles comes in.
For as you in times past have not believed God, yet have now obtained mercy through their unbelief:
I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Be not overcome of evil, but overcome evil with good.
Let every soul be subject unto the higher powers. For there is no power but of God: 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; honor to whom honor. Owe no man anything, but to love one another: for he that loves another has fulfilled the law.
But why do you judge your brother? or why do you despise your brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God. read more. So then every one of us shall give account of himself to God.
And I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written the more boldly unto you in some way, as reminding you, because of the grace that is given to me of God, read more. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit. I have therefore that of which I may boast through Jesus Christ in those things which pertain to God. For I will not dare to speak of any of those things which Christ has not worked by me, to make the Gentiles obedient, by word and deed, Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. read more. For which cause also I have been much hindered from coming to you.
For which cause also I have been much hindered from coming to you. But now having no more place of work in these parts, and having a great desire these many years to come unto you;
But now having no more place of work in these parts, and having a great desire these many years to come unto you;
But now having no more place of work in these parts, and having a great desire these many years to come unto you; Whenever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way there by you, if first I am somewhat refreshed with your company.
Whenever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way there by you, if first I am somewhat refreshed with your company.
Whenever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way there by you, if first I am somewhat refreshed with 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 them of Macedonia and Achaia to make a certain contribution for the poor saints who are at Jerusalem.
For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints who are at Jerusalem.
For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints who are at Jerusalem. It has pleased them greatly; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in material things.
It has pleased them greatly; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in material things.
It has pleased them greatly; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in material things. When therefore I have performed this, and have sealed to them this fruit, I will come by you to Spain.
When therefore I have performed this, and have sealed to them this fruit, I will come by you to Spain. And I am sure that, when I come unto you, I shall come in the fullness of the blessing of the gospel of Christ.
And I am sure that, when I come unto you, I shall come in the fullness of the blessing of the gospel of Christ. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in your prayers to God for me; read more. That I may be delivered from them that do not believe in Judea; and that my service which I have for Jerusalem may be accepted of the saints; That I may come unto you with joy by the will of God, and may with you be refreshed. Now the God of peace be with you all. Amen.
I commend unto you Phebe our sister, who is a servant of the church which is at Cenchrea:
I commend unto you Phebe our sister, who is a servant of the church which is at Cenchrea: That you receive her in the Lord, as becomes saints, and that you assist her in whatever business she has need of you: for she has been a helper of many, and of myself also.
That you receive her in the Lord, as becomes saints, and that you assist her in whatever business she has need of you: for she has been a helper of many, and of myself also.
I Tertius, who wrote this epistle, greet you in the Lord. Gaius my host, and of the whole church, greets you. Erastus the treasurer of the city greets you, and Quartus a brother.
Now to him who is able to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: read more. To God only wise, be glory through Jesus Christ forever. Amen.
To God only wise, be glory through Jesus Christ forever. Amen.
I thank God that I baptized none of you, but Crispus and Gaius;
For you see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
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 concerning things offered unto idols, we know that we all have knowledge. Knowledge puffs up, but love edifies.
But on 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 worked effectually in Peter to the apostleship of the circumcision, the same was mighty 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, Received you the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? having begun in the Spirit, are you now made perfect by the flesh?
Paul, an 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 they that are of Caesar's household.
Erastus remained at Corinth: but Trophimus have I left at Miletus sick.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him has 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 they that are unlearned and unstable twist, as they do also the other scriptures, unto their own destruction.