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
in Phrygia, Pamphylia, Egypt, and the district of Lybia around Cretans and Arabians,
The apostle at Jerusalem, when they heard that Samaria had accepted the word of God, sent to them Peter and John. Who came down and prayed for them, that they might receive the Holy Spirit, read more. For he had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. Then the apostles laid their hands upon them, and they received the Holy Spirit.
Now after these things were ended, Paul resolved in his spirit to travel through Macedonia and Achaia on his way to Jerusalem. "After I get there," he said, "I must see Rome, too." So he sent two of his assistants, Timothy and Erastus, into Macedonia, while he himself kept back for a time on his way into Asia.
For Paul had determined to sail past Ephesus, so as not to spend time in Asia, for he was hurrying to get to Jerusalem, if it were possible, by the day of Pentecost.
And now I am going to Jerusalem, bound in the Spirit, not knowing what will befall me there,
"Now after many years I came to bring alms to my nation, and to offer sacrifices.
From Paul, a slave of Jesus Christ, called to be an apostle, set apart for a gospel of God, which through his prophets he promised beforetime, in holy writings; read more. this gospel is concerning his Son, Jesus Christ our Lord, who was born of David's posterity in respect of his bodily nature, but was by his resurrection from the dead instated as Son of God, with power, in respect of his spirit of holiness. It is through him, even Jesus Christ our Lord, that I received grace and apostleship to promote obedience to the faith among all the Gentiles, for his name's sake;
It is through him, even Jesus Christ our Lord, that I received grace and apostleship to promote obedience to the faith among all the Gentiles, for his name's sake; among whom you also are called to be Jesus Christ's. read more. To all that are in Rome, beloved of God, called to be saints. May God our Father, and the Lord Jesus Christ, bless you, and give you peace.
To all that are in Rome, beloved of God, called to be saints. May God our Father, and the Lord Jesus Christ, bless you, and give you peace. First I thank my God, through Jesus Christ, for all of you, because your faith is being proclaimed throughout all the world. read more. God is my witness, to whom I render holy service in my spirit in the gospel of his Son, how unceasingly I am ever making mention of you in my prayers,
God is my witness, to whom I render holy service in my spirit in the gospel of his Son, how unceasingly I am ever making mention of you in my prayers, always entreating him that now at length, if such be his will, the way may be made clear for me to come to you.
always entreating him that now at length, if such be his will, the way may be made clear for me to come to you. For I am longing so to see you, in order to impart to you some spiritual gift, so that you may be established;
For I am longing so to see you, in order to impart to you some spiritual gift, so that you may be established;
For I am longing so to see you, in order to impart to you some spiritual gift, so that you may be established; that is, that I with you may be encouraged by you, each of us by the other's faith, yours and mine.
that is, that I with you may be encouraged by you, each of us by the other's faith, yours and mine. I want you to know, brothers, that many a time I have planned to come to you??hough until now I have been hindered??o as to have some harvest-fruit among you also, even as I have among the rest of the Gentiles.
I want you to know, brothers, that many a time I have planned to come to you??hough until now I have been hindered??o as to have some harvest-fruit among you also, even as I have among the rest of the Gentiles.
I want you to know, brothers, that many a time I have planned to come to you??hough until now I have been hindered??o as to have some harvest-fruit among you also, even as I have among the rest of the Gentiles.
I want you to know, brothers, that many a time I have planned to come to you??hough until now I have been hindered??o as to have some harvest-fruit among you also, even as I have among the rest of the Gentiles. To Greeks and to barbarians, to the cultured and to the uncultured, I have a debt to discharge. read more. So much as in me is, I am ready to preach the gospel to you also who are in Rome.
So much as in me is, I am ready to preach the gospel to you also who are in Rome. FOR I AM PROUD OF THE GOSPEL. IT IS GOD'S SAVING POWER FOR EVERY ONE WHO BELIEVES. FOR THE JEW FIRST, AND ALSO FOR THE GENTILE. read more. FOR IN IT IS BEING REVEALED A RIGHTEOUSNESS WHICH PROCEEDS FROM GOD, FROM FAITH UNTO FAITH; AS IT IS WRITTEN.
For ever since the creation of the world his invisible nature, even his everlasting power and divinity, has been clearly seen, being perceived through the things that are made. So they have no excuse.
For ever since the creation of the world his invisible nature, even his everlasting power and divinity, has been clearly seen, being perceived through the things that are made. So they have no excuse. For although they knew God, yet they did not glorify him as God, nor give him thanks; but became vain in their reasoning, and their senseless minds were darkened. read more. While they professed to be wise, they became fools, and exchanged the majesty of the imperishable God for an idol, graven in the likeness of perishable man, or of birds and four-footed beasts and creeping things. So God gave them up in the lusts of their hearts to impurity, to the dishonoring of their own bodies;
So God gave them up in the lusts of their hearts to impurity, to the dishonoring of their own bodies; because they exchanged the truth of God for an untruth, and worshiped and served the creature, rather than the Creator who is blessed forever. Amen. read more. That is why God has given them up to passions of dishonor; for on the one hand their women actually changed the natural function of sex into that which is against nature;
They were overflowing with every kind of iniquity, depravity, greed, and malice. They were full of envy, murder, quarreling, deceit, and malignity. They became whisperers, back-biters, hated of God, insolent, haughty, boastful. They invented sins. They were disobedient to parents. read more. They were without sense, without faith, without natural affection, without mercy. Though they knew well the ordinance of God, that those who practise such vices are worthy of death, they not only continue to do the same, but were even applauding those who practise vice.
Or do you despise the riches of his kindness and forbearance and long patience? Do you not know that the kindness of God is leading you to repentance?
For He will render to every man according to his works;
but the real Jew is one inwardly, and real circumcision is heart??ircumcision, spiritual, not literal, praised not by men, but by God.
What special privilege, then, has the Jew? Or what is the use of circumcision? Much in every way. First of all, because to them were entrusted the oracles of God. read more. Supposing some of them have proved faithless? By no means! Be sure that God is ever true, though all mankind prove false. As it is written, That thou mayest be found just in thine argument, And gain thy cause when thou contendest. But if our unrighteousness thus brings out God's righteousness, what shall we say? Is God unrighteous?? speak after the manner of men??hen he inflicts his anger on us? Be it far from us; for in that case how could God judge the world? But if by a falsehood of mine the truthfulness of God has been made to redound to his glory, why am I still tried as a sinner? And why not say (as I myself am slanderously reported to say), "Let us do evil that good may come out of it"? Such arguments are rightly condemned. What then? Are we Jews in a better position? Not at all, for I have already charged all, both Jews and Gentiles, with being under sin. As it is written. There is none righteous, no, not one; There is none that understands, none that seeks for God! All have swerved from the right path; Every one of them has become corrupt. There is none that practices good, no, not one. Their throat is an open grave; With their tongues they have used deceit. The venom of asps is under their lips. Their mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and ruin are in their paths; And the path of peace they have not known. Reverence for God is not before their eyes. Now we know that whatever the Law says, it speaks to those who are under the Law; so that every mouth may be shut, and all the world may be brought under the judgment of God. For no man will be justified in God's sight by works of the Law; for through the Law comes the consciousness of sin. But now, quite apart from any law, a righteousness coming from God has been fully brought to light, continually witnessed to by the Law and the Prophets. I mean a righteousness coming from God through faith in Jesus Christ, for all who believe. For there is no distinction between Jew and Gentile, since all have sinned and lack the glory which comes from God; but they are now being justified by his free grace through the deliverance that is in Christ Jesus. For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness, I say, at this present time; that he himself might be just, and yet the justifier of him who has faith in Jesus. Then what becomes of boasting? It is shut out. What sort of law forbids it? A law of works? No, but a law of faith. For I conclude that a man is justified by faith, altogether apart from the deeds of the Law. Is God then the God of the Jews alone, and not of the Gentiles also? He is God of the Gentiles also, since there is one God who will justify the circumcised through faith, and by their faith will he justify the uncircumcised. Do we then render law invalid through faith? Certainly not; on the contrary we make it stand.
How then was it imputed to him? When he was circumcised? or uncircumcised? Not in circumcision, but in uncircumcision; and he received circumcision as a sign, a seal of the faith-righteousness which he had while he was in uncircumcision; in order that he might be the father of all who believe, even though they are uncircumcised; so that righteousness might be imputed to them.
Since we stand justified as the result of faith, let us continue to enjoy the peace we have with God through our Lord Jesus Christ. Through him also we have had our access into this grace in which we have taken our stand, and are exulting in hope of the glory of God. read more. And not only so, but we are actually exulting also even in our troubles; for we know that trouble works fortitude, and fortitude character, and character, hope??5 a hope which never disappoints us. For through the Holy Spirit who has given to us, the "brimming river of the love of God" has overflowed in our hearts.
For while we were still without strength, Christ died in due time for the ungodly. Why, a man will hardly give his life for another, even for a righteous man, though perchance for a good man one might even take it upon himself to die. read more. But God gives proof of his love to us by the fact that while we were still sinners, Christ died for us. By how much more, then, being now justified in his blood, shall we be saved through him from the wrath of God. For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, now that we are reconciled, shall we be saved in his life. And not only that, but we exult in God through our Lord Jesus Christ, through whom we have now obtained our reconciliation. Thus, then, sin came into the world through one man, and through sin came death and so death spread to all men, because all had sinned. For prior to the Law, sin actually existed in the world, but sin was not set down to man's account when there was no law.
For prior to the Law, sin actually existed in the world, but sin was not set down to man's account when there was no law. Nevertheless, from Adam to Moses death reigned as king, even over those who had not sinned after the likeness of Adam's transgression. Now Adam is a type of Him who was to come.
Nevertheless, from Adam to Moses death reigned as king, even over those who had not sinned after the likeness of Adam's transgression. Now Adam is a type of Him who was to come. But the free gift is not like the transgression; for if through the transgression of that one man the rest on men died, much more did the grace of God and the gift given in his grace in the one Man, Jesus Christ, overflow unto the rest of men. read more. And it is not with the free gift as it was through the one that sinned; for the judgment came from one transgression unto condemnation; but the free gift came from many transgressions unto acquittal. For if through the transgression of the one, death reigned as king through the one, much more shall those who receive the overflowing grace and gift of righteousness reign as kings in life through One, through Jesus Christ. It follows then, as through the transgression of one man came condemnation unto all men, even so through the act of righteousness of One came acquittal and life to all men. For just as through the disobedience of one man the rest were made sinners; even so by the obedience of One shall all the rest be made righteous. Now law was brought in so that transgression might abound; but where sin abounded, grace super-abounded; in order that as sin has ruled as king in death, so also grace might rule as king in righteousness which issues in eternal life, through Jesus Christ our Lord,??urs!
But if the Spirit of Him who raised up Jesus from dead is dwelling in you, He who raised up Jesus from the dead is dwelling in you, He who raised up Christ Jesus from the dead will also make your dying bodily self live by his indwelling Spirit in your lives.
For I count as nothing what we now suffer, in comparison with the glory which will soon be unveiled to us. All nature even is waiting with eager longing for the unveiling of the vision of God's sons. read more. For nature was subjected to imperfection, not by its own will, but by the will of Him who thus made it subject??21 yet not without the hope that some day nature itself also will be freed from the thralldom of decay, into the freedom which belongs to the glory of the children of God.
For we know that all nature has been groaning and travailing together until this hour.
For I was on the point of praying to be accursed from Christ on behalf of my brothers, my kinsmen according to the flesh. For they are Israelites; to them belong the sonship, the Shekinah glory, the covenants, the giving of the Law; the service of the temple, and the promises;
Brothers, the longing of my heart and my prayer to God is for my countrymen, that they may be saved.
For there is no difference between Jew and Gentile, because the same Lord Jesus is all over, and is rich unto all who call upon Him;
For to you who are Gentiles I say that since I am an apostle to the Gentiles, I glorify my ministry,
And they also those Jews, if they do not continue in their unbelief, will be grafted in again; for God is able to graft them in again.
For I would not, my brothers, have you ignorant of this hidden truth, for fear that you become wise in your own conceits. that a hardening in part has befallen Israel, until the fulness of the Gentiles is come in.
And as in times past you were yourselves disobedient to God, but now, thanks to their disobedience, have obtained mercy;
I entreat you therefore, brothers, by the mercies of God, to present your bodies to Him as a living sacrifice, holy and acceptable to God. This is your reasonable service of worship.
Do not be overcome by evil, but be overcoming evil with good.
Every one should be in the higher authorities; for there is no authority apart from God. The authorities that now exist have been appointed by God.
Render to all their dues; taxes to whom taxes, customs to whom customs, respect to whom respect, and homage to whom homage is due. Never owe any one anything save the debt of brotherly love; for he who loves his neighbor has fulfilled the Law.
But you the abstainer, why do you pass judgment on your brother? Or you again the non-abstainer, why do you despise yours? For we shall all stand before the judgment-seat of God. For it is written, "As I live," says the Lord, "to me every knee shall bow, And to God shall every tongue confess." read more. So then each one of us shall give account of himself to God.
And I myself also am confident regarding you, my brothers, that you yourselves are already full of goodness, filled with all knowledge, and well able to give advice to one another. Still I have written unto you the more boldly, in part, by way of reminding you, because of that gift of grace which God bestowed upon me, in making me a priest of Jesus Christ unto the Gentiles. read more. I act as priest of the gospel of God; so that the Gentiles, when offered before him, may be an acceptable sacrifice, because consecrated by the Holy Spirit. I have then my boast in Christ Jesus concerning the things of God. For I will not dare to speak of any thing except that which Christ has done through me to bring the Gentiles to obedience by word and deed, through the might of signs and wonders, in the power of the Holy Spirit. So that beginning at Jerusalem and its environs, I have proclaimed without reserve the gospel of Christ, even as far as Illyricum. My ambition has been, however, to preach the gospel where Christ's name was not already known, so that I might not build upon another man's foundation.
My ambition has been, however, to preach the gospel where Christ's name was not already known, so that I might not build upon another man's foundation. But, as Scripture says, He shall be seen by those to whom no news about him ever came, And those who have never heard of him shall understand. read more. This is why I have been so hindered from coming to you.
This is why I have been so hindered from coming to you. But now, since I have no more any "opening" in these parts, and since I have longed for many years to come to you
But now, since I have no more any "opening" in these parts, and since I have longed for many years to come to you
But now, since I have no more any "opening" in these parts, and since I have longed for many years to come to you whenever I go to Spain, I am hoping to see you on my way there, and to be set forward by you on my way there, and to be set forward by you on my journey thither, after I have enjoyed your company for a little while.
whenever I go to Spain, I am hoping to see you on my way there, and to be set forward by you on my way there, and to be set forward by you on my journey thither, after I have enjoyed your company for a little while.
whenever I go to Spain, I am hoping to see you on my way there, and to be set forward by you on my way there, and to be set forward by you on my journey thither, after I have enjoyed your company for a little while. Just now I am going to Jerusalem to serve the saints.
Just now I am going to Jerusalem to serve the saints.
Just now I am going to Jerusalem to serve the saints.
Just now I am going to Jerusalem to serve the saints. For it has been the good pleasure of Macedonia and Achaia to make an offering for the poor among the saints at Jerusalem.
For it has been the good pleasure of Macedonia and Achaia to make an offering for the poor among the saints at Jerusalem.
For it has been the good pleasure of Macedonia and Achaia to make an offering for the poor among the saints at Jerusalem. Yes, it has been made their good pleasure, and their debt, too. For if the Gentiles have been made partakers of their spiritual riches, they owe it to them also to minister to them the Jews in worldly goods.
Yes, it has been made their good pleasure, and their debt, too. For if the Gentiles have been made partakers of their spiritual riches, they owe it to them also to minister to them the Jews in worldly goods.
Yes, it has been made their good pleasure, and their debt, too. For if the Gentiles have been made partakers of their spiritual riches, they owe it to them also to minister to them the Jews in worldly goods. When, therefore, I have settled this, and have secured to them the poor at Jerusalem the fruit of this collection, I shall come on by you into Spain.
When, therefore, I have settled this, and have secured to them the poor at Jerusalem the fruit of this collection, I shall come on by you into Spain. And I know that when I come to you, I shall come in the fulness of the blessing of Christ.
And I know that when I come to you, I shall come in the fulness of the blessing of Christ. Brothers, I beseech you, by Jesus Christ our Lord, and by the love which the Spirit gives, to help me in my struggle by your prayers to God on my behalf, read more. that I may be delivered from the disobedient in Judea; that my mission to Jerusalem may be favorably received by the saints; and that I may come to you in joy, by the will of God, and find rest together with you. The God of peace be with you all! Amen.
I commend to you our sister Phoebe, who is a minister of the church at Cenchrae.
I commend to you our sister Phoebe, who is a minister of the church at Cenchrae. I beg you to give her a Christian welcome, as the saints should; and to assist her in any matter in which she may have need of you. For she herself has been made an overseer to many people, including myself.
I beg you to give her a Christian welcome, as the saints should; and to assist her in any matter in which she may have need of you. For she herself has been made an overseer to many people, including myself.
I, Tertius, who write this letter, salute you in the Lord. Gaius, my host, and the host of the church, salutes you. Erastus, the treasurer of the city, salutes you, and so does brother Quartus.
Now I commend you to Him who is able to keep you stedfast, according to my gospel, and the proclamation of Jesus Christ, whereby is unveiled the secret truth which was kept secret through immemorial ages, but now has been brought to light, and by command of the eternal God made known to the Gentiles by the scriptures of the Prophets, so that the Gentiles might hold obedience of the faith. read more. Unto Him, the only wise God, through Jesus Christ, be glory forever. Amen.
Unto Him, the only wise God, through Jesus Christ, be glory forever. Amen.
I am thankful to God that I baptized none of you except Crispus and Gaius,
For consider your own calling, brothers, that not many wise in earthly wisdom, not many powerful, not many of noble birth, have been called.
"All things are lawful for me"? Yes, but not all things are good for me. "All things are lawful for me"? Yes, but I will not let myself be enslaved by the power of any.
Now in regard to food which has been offered to idols, we are sure of course that "we all have knowledge." But knowledge puffs up, while love builds up.
On the contrary, when they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter has with the gospel for the circumcised (for he who has equipped Peter for the apostleship to the circumcised, equipped me also for the apostleship to the Gentiles), read more. and when they recognized the grace which had been given to me, James and Cephas and John, then thought to be pillars, gave to Barnabas and to me the right hand of fellowship. They agreed that we should go to the Gentiles and they to the Jews.
Answer me this one question. "When you received the Spirit, was it from doing what the Law commands or from believing the message heard?" Are you so without sense? After beginning with the Spirit, will you now end with the flesh?
Paul, an apostle of Jesus Christ by the will of God, to the saints who are in Ephesus and to the faithful in Christ Jesus,
All the saints salute you, and especially the slaves of the Emperor's household.
Erastus remained at Corinth; Trophimus I left behind me ill at Miletus.
Regard our Lord's longsuffering as salvation; even as our dear brother Paul also wrote to you, according to the wisdom given to him. It is the same in all his letters when he speaks of these things. There are indeed some things in his letters hard to understand, which the ignorant and the shifty wrest, as also they do the other Scriptures, to their own destruction.