Reference: Romans, The Epistle to the
Fausets
AUTHENTICITY, GENUINENESS. Peter (2Pe 3:15-16) quotes Ro 2:4, calling it "Scripture." The epistles of Clement (Cor. 35) and Polycarp (ad Philippians 6) quote respectively Ro 1:29-32 and Ro 14:10-12. Irenaeus (iv. 27, section 2) quotes it as Paul's (Ro 4:10-11). Melito's "Hearing of Faith" is entitled from Romans 10 or Ga 3:2-3. The Muratorian Canon, Syriac and Old Latin versions, have it. Heretics admitted its canonicity; so the Ophites (Hippol. Haer. 99; Ro 1:20-26); Basilides (238, Ro 8:19-22; 5:13-14); Valentinus (195, Ro 8:11); the Valentinians Heracleon and Ptolemaeus; Tatian (Orat. 4, Ro 1:20), and Marcion's canon. The epistle of the churches of Vienne and Lyons (Eusebius, H. E. v. 1; Ro 8:18); Athenagoras (13, Ro 12:1,21; 1:24); Theophilus of Antioch (Autol. 79, Ro 2:6,29; 13:7-8). Irenaeus, Tertullian, and Clement of Alexandria often quote it.
DATE AND PLACE OF WRITING. Paul wrote while at Corinth, for he commends to the Romans Phoebe, deaconess of Cenchreae, the port of Corinth (Ro 16:1-2). He was lodging at Gaius' house (Ro 16:23), a chief member of the Corinthian church (1Co 1:14). Erastus, "treasurer" ("chamberlain", KJV), belonged to Corinth (2Ti 4:20; Ac 19:22). The time was during his visit in the winter and spring following his long stay at Ephesus (Ro 16:27); for he was just about to carry the contributions of Macedonia and Achaia to Jerusalem (Ro 15:25-27; compare Ac 20:22), just after his stay at Corinth at this time (Ac 24:17; 1Co 16:4; 2Co 8:1-2; 9:1, etc.). His design of visiting Rome after Jerusalem (Ro 15:23-25) at this particular time appears incidentally from Ac 19:21. Thus, Paul wrote it in his third missionary journey, at the second of the two visas to Corinth recorded in Acts. He remained then three months in Greece.
He was on the point of sailing to Jerusalem when obliged to alter his purpose; the sea therefore was by this time navigable. It was not late in the spring, for, after passing through Macedon and visiting the coast of Asia Minor, he still expected to reach Jerusalem by Pentecost (Ac 20:16). He must therefore have written the epistle to the Romans early in spring, A.D. 58. Thus, it is logically connected with the epistles to the Galatians and Corinthians. He wrote 1 Corinthians before leaving Ephesus; 2 Corinthians on his way to Corinth; and Galatians at Corinth, where also he wrote Romans. Hence, the resemblance of these two epistles in style and substance. The epistle to the Galatians and the two almost contemporaneous epistles to the Corinthians are the most intense in feeling and varied in expression of Paul's epistles.
OCCASION. Intending long to visit Rome and Spain (Ro 1:9-13; 15:22-29), he was for the present unable, being bound for Jerusalem with the alms of the Gentile Christians. But, as Phoebe a deaconess of the neighbouring Cenchreae was starting for Rome (Ro 16:1-2), he sends meantime this epistle by her. Tertius wrote it at his dictation (Ro 16:22), the apostle with his own hand, as in other epistles, probably adding the benediction and abrupt doxology at the close. Had Peter or any other apostle founded the church at Rome, some allusion to him would have occurred in this epistle or in Paul's epistles written at Rome. Moreover Paul's rule was not to build on another's foundation (Ro 15:20). Also in dividing the field of labour between himself and Peter (Ga 2:7-9), as apostle of the Gentiles he claims the Romans as his share (Ro 1:13) and hopes to confer some "spiritual gift" (charism) on them to establish them; implying that heretofore no apostle had been with them to do so (Ro 1:11; compare Ac 8:14-17).
The date of the introduction of Christianity at Rome must have been very early. Andronicus and Junia were "in Christ" even before Paul. Probably of the Roman strangers or pilgrim sojourners at Jerusalem (Ac 2:10) who heard Peter's sermon at Pentecost, some were among the converts, and brought back the gospel to the metropolis. (See RUFUS.) In this sense Peter founded the church at Rome, though having never yet visited it. The constant contact between Judaea and Rome through commerce, the passing of soldiers back and forward from Caesarea, and the repairing of Jewish settlers at Rome to Jerusalem for the three great feasts, ensured an early entrance of the gospel into Rome. Hence too at first the church there had that tinge of Judaism which this epistle corrects. Its members were in part Jews originally, in part Gentiles (compare as to the Jewish element Romans 2; Romans 3; Romans 7; Romans 9; Ro 11:13). A considerable number saluted in Romans 16 were Jew-Christians: Mary, Aquila, Priscilla, Andronicus and Junia, Paul's kinsmen, Herodion, Apelles, Aristobulus (of the Herodian family).
The Jews at Rome were so numerous that Augustus assigned them a separate quarter beyond the Tiber, and permitted them freely to exercise their religion (Philo, Leg. ad Caium, 568). That Gentiles, however, composed the bulk of the Roman church appears from Ro 1:5,13; 9:3-4; 10:1, "my prayer to God for them" (the Jews, as distinguished from the Gentiles whom he here more directly addresses; so Sinaiticus, Vaticanus, Alexandrinus manuscripts read for "Israel"), Ro 11:23,25,30. But the Gentiles of this church were not Latin, but Greek. The literature of the early Roman church was written in Greek; the names of its bishops are almost all Greek. The early Latin versions of the New Testament were made for the provinces, especially Africa, nor Rome. The names in the salutations (Romans 16) are generally Greek; and the Latin names, Aquila, Priscilla, Junia, Rufus, were Jews. Julia (of the imperial household), Amplias, and Urbanus, are the few exceptions.
The Greeks were the most enterprising and intelligent of the middle and lower classes at Rome. Juvenal alludes satirically to their numbers and versatility (iii. 60-80; vi. 184); their intellectual restlessness made them sit loosely to traditional superstitions, and to be more open than others to inquire into the claims of Christianity. Many of the names (Romans 16) are found in the lists of freedmen and slaves of the early Roman emperors, "they of Caesar's household" (Php 4:22). (See PALACE.) From the lower and middle classes, petty tradesmen, merchants, and army officers, the gospel gradually worked upward; still "not many wise ... mighty ... noble were called" (1Co 1:26). The legend of Peter and Paul presiding together over the church at Rome probably represents the combination of Jews and Gentiles in it. The joint episcopate of Linus and Cletus subsequently may be explained by supposing one ruled over the Jewish, the other over the Gentile congregation; this gives point to the general argument of Romans 1-3 and Ro 10:12, that there is no respect of nationality with God. Accordingly, the epistle has the character of a general treatise.
The metropolitan church was the fittest one to whom to address such a general exposition of doctrine, at the same time the injunction of obedience to temporal rulers was appropriate at the head quarters of the imperial government (Ro 13:1). The epistles to Corinthians and Galatians, immediately preceding chronologically, are full of personal references. The epistle to the Romans summarizes what he had just written; namely, epistle to Corinthians representing the attitude of the gospel to the Gentile world, the epistle to Galatians its relation to Judaism. What was in these two epistles immediately drawn out by special Judaizing errors of the Galatians, and Gentile licence of the Corinthians, is in Romans methodically combined together add arranged for general application.
The doctrine of justification by faith only on the one hand is stated (Romans 1-5) as in Galatians; on the other antinomianism is condemned (Romans 6); and the avoidance of giving offence as to meats (Romans 14) answers to 1Co 6:12, etc., 1Co 8:1, etc. Alexandrinus manuscript transposes the doxology Ro 16:25-27 (which Sinaiticus and Vaticanus manuscripts keep as KJV) to the close of Romans 14. Probably the epistle was circulated in two forms, both with and without the two last chapters. The form without them removed the personal allusions which manuscript G still more divested it
See Verses Found in Dictionary
Phrygia and Pamphylia, Egypt and the parts of Libya toward Cyrene, and the Romans who were in town,
Now [when] the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them, who went down [and] prayed for them so that they would receive the Holy Spirit. read more. (For he had not yet fallen on any of them, {but they had only been baptized} in the name of the Lord Jesus.) Then they placed [their] hands on them and they received the Holy Spirit.
Now when these [things] were completed, Paul resolved in the Spirit to go to Jerusalem, passing through Macedonia and Achaia, saying, "After I have been there, it is necessary [for] me to see Rome also." So [after] sending two of those who were assisting him, Timothy and Erastus, to Macedonia, he himself stayed [some] time in Asia.
For Paul had decided to sail past Ephesus so that he would not be [having] to spend time in Asia. For he was hurrying if it could be possible for him to be in Jerusalem on the day of Pentecost.
"And now behold, bound by the Spirit I am traveling to Jerusalem, not knowing the things that will happen to me {there},
So after many years, I came to practice charitable giving and offerings to my people,
Paul, a slave of Christ Jesus, called [to be] an apostle, set apart for the gospel of God, which he promised previously through his prophets in the holy scriptures, read more. concerning his Son, who was born {a descendant} of David according to the flesh, who was declared Son of God in power according to {the Holy Spirit} by the resurrection from the dead of Jesus Christ our Lord, through whom we have received grace and apostleship for the obedience of faith among all the Gentiles on behalf of his name,
through whom we have received grace and apostleship for the obedience of faith among all the Gentiles on behalf of his name, among whom you also are [the] called of Jesus Christ. read more. To all those in Rome who are loved by God, called [to be] saints. Grace to you and peace from God our Father and the Lord Jesus Christ.
To all those in Rome who are loved by God, called [to be] saints. Grace to you and peace from God our Father and the Lord Jesus Christ. First, I give thanks to my God through Jesus Christ for all of you, because your faith is being proclaimed in the whole world. read more. For God, whom I serve with my spirit in the gospel of his Son, is my witness, how constantly I make mention of you,
For God, whom I serve with my spirit in the gospel of his Son, is my witness, how constantly I make mention of you, always asking in my prayers if somehow now at last I may succeed to come to you in the will of God.
always asking in my prayers if somehow now at last I may succeed to come to you in the will of God. For I desire to see you, in order that I may impart some spiritual gift to you, in order to strengthen you,
For I desire to see you, in order that I may impart some spiritual gift to you, in order to strengthen you,
For I desire to see you, in order that I may impart some spiritual gift to you, in order to strengthen you, that is, to be encouraged together with you through {our mutual faith}, both yours and mine.
that is, to be encouraged together with you through {our mutual faith}, both yours and mine. Now I do not want you to be ignorant, brothers, that often I intended to come to you, and was prevented until now, in order that I might have some fruit among you also, just as also among the rest of the Gentiles.
Now I do not want you to be ignorant, brothers, that often I intended to come to you, and was prevented until now, in order that I might have some fruit among you also, just as also among the rest of the Gentiles.
Now I do not want you to be ignorant, brothers, that often I intended to come to you, and was prevented until now, in order that I might have some fruit among you also, just as also among the rest of the Gentiles.
Now I do not want you to be ignorant, brothers, that often I intended to come to you, and was prevented until now, in order that I might have some fruit among you also, just as also among the rest of the Gentiles. I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. read more. Thus {I am eager} to proclaim the gospel also to you who [are] in Rome.
Thus {I am eager} to proclaim the gospel also to you who [are] in Rome. For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. read more. For the righteousness of God is revealed in it from faith to faith, just as it is written, "But the one who is righteous by faith will live."
For from the creation of the world, his invisible [attributes], both his eternal power and deity, are discerned clearly, being understood in the things created, so that they are without excuse.
For from the creation of the world, his invisible [attributes], both his eternal power and deity, are discerned clearly, being understood in the things created, so that they are without excuse. For [although they] knew God, they did not honor [him] as God or give thanks, but they became futile in their reasoning, and their senseless hearts were darkened. read more. Claiming to be wise, they became fools, and exchanged the glory of the immortal God with the likeness of an image of mortal human beings and birds and quadrupeds and reptiles. Therefore God gave them over in the desires of their hearts to immorality, [that] their bodies would be dishonored among themselves,
Therefore God gave them over in the desires of their hearts to immorality, [that] their bodies would be dishonored among themselves, who exchanged the truth of God with a lie, and worshiped and served the creation rather than the Creator, who is blessed for eternity. Amen. read more. Because of this, God gave them over to degrading passions, for their females exchanged the natural relations for those contrary to nature,
being filled with all unrighteousness, wickedness, greediness, malice, full of envy, murder, strife, deceit, malevolence. [They are] gossipers, slanderers, haters of God, insolent, arrogant, boasters, contrivers of evil, disobedient to parents, read more. senseless, faithless, unfeeling, unmerciful, who, [although they] know the requirements of God, that those who do such things are worthy of death, not only do they do the same [things], but also they approve of those who do [them].
Or do you despise the wealth of his kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?
who will reward each one according to his works:
But the Jew {is one inwardly}, and circumcision [is] of the heart, by the Spirit, not by the letter, whose praise [is] not from people but from God.
Therefore, what [is] the advantage of the Jew, or what [is] the use of circumcision? Much in every way. For first, that they were entrusted with the oracles of God. read more. {What is the result} if some refused to believe? Their unbelief will not nullify the faithfulness of God, [will it]? May it never be! But let God be true but every human being a liar, just as it is written, "In order that you may be justified in your words, and may prevail when you are judged." But if our unrighteousness demonstrates the righteousness of God, what shall we say? God, who inflicts wrath, [is] not unjust, [is he]? (I am speaking according to a human perspective.) May it never be! For otherwise, how will God judge the world? But if by my lying, the truth of God abounded to his glory, why am I also still condemned as a sinner? And [why] not (as we are slandered, and as some affirm that we say), "Let us do evil, in order that good may come [of it]? Their condemnation is just! What then? Do we have an advantage? Not at all. For we have already charged both Jews and Greeks are all under sin, just as it is written, "[There] is no one righteous, not even one; [there] is no one who understands; [there] is no one who seeks God. All have turned aside together; they have become worthless; [There] is no one who practices kindness; [there] is not even one. Their throat [is] an opened grave; they deceive with their tongues; the venom of asps [is] under their lips, whose mouth is full of cursing and bitterness. Their feet [are] swift to shed blood; destruction and distress [are] in their paths, and they have not known the way of peace. The fear of God is not before their eyes." Now we know that whatever the law says, it speaks to those under the law, in order that every mouth may be closed and the whole world may become accountable to God. For by the works of the law {no person will be declared righteous} before him, for through the law [comes] knowledge of sin. But now, apart from the law, the righteousness of God has been revealed, being testified about by the law and the prophets-- that is, the righteousness of God through faith in Jesus Christ to all who believe. For [there] is no distinction, for all have sinned and fall short of the glory of God, being justified as a gift by his grace, through the redemption which is in Christ Jesus, whom God made publicly available as the mercy seat through faith in his blood, for a demonstration of his righteousness, because of the passing over of previously committed sins, in the forbearance of God, for the demonstration of his righteousness in the present time, so that he should be just and the one who justifies the [person] by faith in Jesus. Therefore, where [is] boasting? It has been excluded. By what kind of law? Of works? No, but by a law of faith. For we consider a person to be justified by faith apart from the works of the law. Or [is God] the God of the Jews only? [Is he] not also [the God] of the Gentiles? Yes, also of the Gentiles, since God [is] one, who will justify {those who are circumcised} by faith and {those who are uncircumcised} through faith. Therefore, do we nullify the law through faith? May it never be! But we uphold the law.
How then was it credited? [While he] was {circumcised} or {uncircumcised}? Not {while circumcised} but {while uncircumcised}! And he received the sign of circumcision [as] a seal of the righteousness by faith which [he had] {while uncircumcised}, so that he could be the father of all who believe {although they are uncircumcised}, so that righteousness could be credited to them,
Therefore, [because we] have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom also we have [obtained] access by faith into this grace in which we stand, and we boast in the hope of the glory of God. read more. And not only [this], but we also boast in our afflictions, [because we] know that affliction produces patient endurance, and patient endurance, proven character, and proven character, hope, and hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us. For [while] we were still helpless, yet at the proper time Christ died for the ungodly. For only rarely will someone die on behalf of a righteous person (for on behalf of a good person possibly someone might even dare to die), but God demonstrates his own love for us, [in] that [while] we were still sinners, Christ died for us. Therefore, by much more, [because we] have been declared righteous now by his blood, we will be saved through him from the wrath. For if, [while we] were enemies, we were reconciled to God through the death of his Son, by much more, having been reconciled, we will be saved by his life. And not only [this], but also [we are] boasting in God through our Lord Jesus Christ, through whom we have now received the reconciliation. Because of this, just as sin entered into the world through one man, and death through sin, so also death spread to all people because all sinned. For until the law, sin was in the world, but sin is not charged to one's account [when there] is no law.
For until the law, sin was in the world, but sin is not charged to one's account [when there] is no law. But death reigned from Adam until Moses even over those who did not sin in the likeness of the transgression of Adam, who is a type of the one who is to come.
But death reigned from Adam until Moses even over those who did not sin in the likeness of the transgression of Adam, who is a type of the one who is to come. {But the gift is not like the trespass}, for if by the trespass of the one, the many died, by much more did the grace of God and the gift by the grace of the one man, Jesus Christ, multiply to the many. read more. And the gift [is] not as through the one who sinned, for on the one hand, judgment from the one [sin] [led] to condemnation, but the gift, from many trespasses, [led] to justification. For if by the trespass of the one [man], death reigned through the one [man], much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. Consequently therefore, as through one trespass [came] condemnation to all people, so also through one righteous deed [came] justification of life to all people. For just as through the disobedience of the one man, the many were made sinners, so also through the obedience of the one, the many will be made righteous. Now the law came in as a side issue, in order that the trespass could increase, but where sin increased, grace was present in greater abundance, so that just as sin reigned in death, so also grace would reign through righteousness to eternal life through Jesus Christ our Lord.
And if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ Jesus from the dead will also make alive your mortal bodies through his Spirit who lives in you.
For I consider that the sufferings of the present time are not worthy [to be compared] with the glory that is about to be revealed to us. For the eagerly expecting creation awaits eagerly the revelation of the sons of God. read more. For the creation has been subjected to futility, not willingly, but because of the one who subjected [it], in hope that the creation itself also will be set free from its servility to decay, into the glorious freedom of the children of God. For we know that the whole creation groans together and suffers agony together until now.
For I could wish myself to be accursed from Christ for the sake of my brothers, my fellow countrymen according to the flesh, who are Israelites, [to] whom [belong] the adoption, and the glory, and the covenants, and the giving of the law, and the [temple] service, and the promises,
Brothers, the desire of my heart and my prayer to God on behalf of them [is] for [their] salvation.
For [there] is no distinction between Jew and Greek, for the same [Lord] [is] Lord of all, who is rich to all who call upon him.
Now I am speaking to you Gentiles. Therefore, inasmuch as I am apostle to the Gentiles, I promote my ministry,
And those also, if they do not persist in unbelief, will be grafted in, because God is able to graft them in again.
For I do not want you to be ignorant, brothers, of this mystery, so that you will not be wise {in your own sight}, that a partial hardening has happened to Israel, until the full number of the Gentiles has come in,
For just as you formerly were disobedient to God, but now have been shown mercy because of the disobedience of these,
Therefore I exhort you, brothers, through the mercies of God, to present your bodies [as] a living sacrifice, holy [and] pleasing to God, [which is] your reasonable service.
Do not be overcome by evil, but overcome evil with good.
Let every person be subject to the governing authorities, for [there] is no authority except by God, and those that exist are put in place by God.
Pay to everyone [what is] owed: [pay] taxes to whom taxes [are due]; [pay] customs duties to whom customs duties [are due]; [pay] respect to whom respect [is due]; [pay] honor to whom honor [is due]. Owe nothing to anyone, except to love one another, for the one who loves someone else has fulfilled the law.
But why do you judge your brother? Or also, why do you despise your brother? For we will all stand before the judgment seat of God. For it is written, "As I live, says the Lord, every knee will bow to me, and every tongue will praise God." read more. So each one of us will give an account concerning himself.
Now I myself also am convinced about you, my brothers, that [you] yourselves also are full of goodness, filled with all knowledge, able also to instruct one another. But I have written to you more boldly on [some] points, so as to remind you [again] because of the grace that has been given to me by God, read more. with the result that I am a servant of Christ Jesus to the Gentiles, serving the gospel of God as a priest, in order that the offering of the Gentiles may become acceptable, sanctified by the Holy Spirit. Therefore I have a reason for boasting in Christ Jesus regarding the things concerning God. For I will not dare to speak about anything except [that] which Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, by the power of signs and wonders, by the power of the Spirit, so that from Jerusalem and [traveling] around as far as Illyricum I have fully proclaimed the gospel of Christ. And so, having as my ambition to proclaim the gospel where Christ has not been named, in order that I will not build on the foundation belonging to someone else,
And so, having as my ambition to proclaim the gospel where Christ has not been named, in order that I will not build on the foundation belonging to someone else, but just as it is written, "[Those] to whom [it was] not announced concerning him will see, and [those] who have not heard will understand." read more. For this reason also I was hindered many [times] from coming to you,
For this reason also I was hindered many [times] from coming to you, and now, no longer having a place in these regions, but having a desire for many years to come to you
and now, no longer having a place in these regions, but having a desire for many years to come to you
and now, no longer having a place in these regions, but having a desire for many years to come to you whenever I travel to Spain. For I hope [while I] am passing through to see you and to be sent on my way by you, whenever I have first enjoyed your [company] for a while.
whenever I travel to Spain. For I hope [while I] am passing through to see you and to be sent on my way by you, whenever I have first enjoyed your [company] for a while.
whenever I travel to Spain. For I hope [while I] am passing through to see you and to be sent on my way by you, whenever I have first enjoyed your [company] for a while. But now I am traveling to Jerusalem, serving the saints.
But now I am traveling to Jerusalem, serving the saints.
But now I am traveling to Jerusalem, serving the saints.
But now I am traveling to Jerusalem, serving the saints. For Macedonia and Achaia were pleased to make some contribution for the poor among the saints in Jerusalem.
For Macedonia and Achaia were pleased to make some contribution for the poor among the saints in Jerusalem.
For Macedonia and Achaia were pleased to make some contribution for the poor among the saints in Jerusalem. For they were pleased [to do so], and they are obligated to them. For if the Gentiles have shared in their spiritual [things], they ought also to serve them in material [things].
For they were pleased [to do so], and they are obligated to them. For if the Gentiles have shared in their spiritual [things], they ought also to serve them in material [things].
For they were pleased [to do so], and they are obligated to them. For if the Gentiles have shared in their spiritual [things], they ought also to serve them in material [things]. Therefore, [after I] have accomplished this and sealed this fruit [for delivery] to them, I will depart by way of you for Spain,
Therefore, [after I] have accomplished this and sealed this fruit [for delivery] to them, I will depart by way of you for Spain, and I know that [when I] come to you, I will come in the fullness of the blessing of Christ.
and I know that [when I] come to you, I will come in the fullness of the blessing of Christ. Now I exhort you, brothers, through our Lord Jesus Christ and through the love of the Spirit, to contend along with me in your prayers on my behalf to God, read more. that I may be rescued from those who are disobedient in Judea, and my ministry in Jerusalem may be acceptable to the saints, so that, coming to you with joy by the will of God, I may rest with you. Now [may] the God of peace [be] with all of you. Amen.
Now I commend to you Phoebe our sister, who is also a servant of the church in Cenchrea,
Now I commend to you Phoebe our sister, who is also a servant of the church in Cenchrea, in order that you may welcome her in the Lord in a manner worthy of the saints, and help her in whatever task she may have need from you, for she herself also has been a helper of many, even me myself.
in order that you may welcome her in the Lord in a manner worthy of the saints, and help her in whatever task she may have need from you, for she herself also has been a helper of many, even me myself.
I, Tertius, the one who wrote this letter, greet you in the Lord. Gaius, my host and [the host] of the whole church, greets you. Erastus the city treasurer greets you, and Quartus the brother.
I give thanks that I baptized none of you except Crispus and Gaius,
For consider your calling, brothers, that not many [were] wise according to human standards, not many [were] powerful, not many [were] well born.
All [things] are permitted for me, but not all [things] are profitable. All [things] are permitted for me, but I will not be controlled by anything.
Now concerning food sacrificed to idols, we know that "we all have knowledge." Knowledge puffs up, but love builds up.
But these, [when they] saw that I had been entrusted [with] the gospel to the uncircumcision, just as Peter to the circumcision (for the one who was at work through Peter for [his] apostleship to the circumcision was at work also through me for the Gentiles), read more. and [when] James and Cephas and John--those thought to be pillars--acknowledged the grace given to me, they gave to me and Barnabas the right [hand] of fellowship, in order that we [should go] to the Gentiles and they to the circumcision.
I want only to learn this from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? Having begun by the Spirit, are you now trying to be made complete by the flesh?
Paul, an apostle of Christ Jesus by the will of God, to the saints who are in Ephesus and faithful in Christ Jesus:
All the saints greet you, and especially those of Caesar's household.
Erastus remained in Corinth, but Trophimus I left behind in Miletus [because he] was sick.
And regard the patience of our Lord as salvation, just as also our dear brother Paul wrote to you, according to the wisdom that was given to him, as [he does] also in all his letters, speaking in them about these [things], in which there are some [things] hard to understand, which the ignorant and unstable distort to their own destruction, as [they] also [do] the rest of the scriptures.