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 and Pamphylia, in Egypt and the districts of Libya round Cyrene, visitors from Rome, Jews and proselytes,
When the apostles at Jerusalem heard that Samaria had accepted the word of God, they despatched Peter and John, who came down and prayed that the Samaritans might receive the holy Spirit. read more. (As yet it had not fallen upon any of them; they had simply been baptized in the name of the Lord Jesus.) Then they laid their hands on them, and they received the holy Spirit.
After these events Paul resolved in the Spirit to travel through Macedonia and Achaia on his way to Jerusalem. "After I get there," he said, "I must also visit Rome." So he despatched two of his assistants to Macedonia, Timotheus and Erastus, while he himself stayed on awhile in Asia.
This was because Paul had decided to sail past Ephesus, to avoid any loss of time in Asia; he wanted to reach Jerusalem, if possible, by the day of Pentecost.
Now here I go to Jerusalem under the binding force of the Spirit. What will befall me there, I do not know.
After a lapse of several years I came up with alms and offerings for my nation,
PAUL, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God (which he promised of old by his prophets in the holy scriptures) read more. concerning his Son, who was born of David's offspring by natural descent and installed as Son of God with power by the Spirit of holiness when he was raised from the dead ??concerning Jesus Christ our Lord, through whom I have received the favour of my commission to promote obedience to the faith for his sake among all the Gentiles,
through whom I have received the favour of my commission to promote obedience to the faith for his sake among all the Gentiles, including yourselves who are called to belong to Jesus Christ: read more. to all in Rome who are beloved by God, called to be saints, grace and peace to you from God our Father and the Lord Jesus Christ.
to all in Rome who are beloved by God, called to be saints, grace and peace to you from God our Father and the Lord Jesus Christ. First of all, I thank my God through Jesus Christ for you all, because the report of your faith is over all the world. read more. God is my witness, the God whom I serve with my spirit in the gospel of his Son, how unceasingly I always mention you in my prayers,
God is my witness, the God whom I serve with my spirit in the gospel of his Son, how unceasingly I always mention you in my prayers, asking if I may at last be sped upon my way to you by God's will.
asking if I may at last be sped upon my way to you by God's will. For I do yearn to see you, that I may impart to you some spiritual gift for your strengthening ??12 or, in other words, that I may be encouraged by meeting you, I by your faith and you by mine.
For I do yearn to see you, that I may impart to you some spiritual gift for your strengthening ??12 or, in other words, that I may be encouraged by meeting you, I by your faith and you by mine.
For I do yearn to see you, that I may impart to you some spiritual gift for your strengthening ??12 or, in other words, that I may be encouraged by meeting you, I by your faith and you by mine.
Brothers, I would like you to understand that I have often purposed to come to you (though up till now I have been prevented) so as to have some results among you as well as among the rest of the Gentiles.
Brothers, I would like you to understand that I have often purposed to come to you (though up till now I have been prevented) so as to have some results among you as well as among the rest of the Gentiles.
Brothers, I would like you to understand that I have often purposed to come to you (though up till now I have been prevented) so as to have some results among you as well as among the rest of the Gentiles.
Brothers, I would like you to understand that I have often purposed to come to you (though up till now I have been prevented) so as to have some results among you as well as among the rest of the Gentiles. To Greeks and to barbarians, to wise and to foolish alike, I owe a duty. read more. Hence my eagerness to preach the gospel to you in Rome as well.
Hence my eagerness to preach the gospel to you in Rome as well. For I am proud of the gospel; it is God's saving power for everyone who has faith, for the Jew first and for the Greek as well. read more. God's righteousness is revealed in it by faith and for faith ??as it is written, Now by faith shall the righteous live.
Though they knew God, they have not glorified him as God nor given thanks to him; they have turned to futile speculations till their ignorant minds grew dark. They claimed to be wise, but they have become fools; read more. they have exchanged the glory of the immortal God for the semblance of the likeness of mortal man, of birds, of quadrupeds, and of reptiles. So God has given them up, in their heart's lust, to sexual vice, to the dishonouring of their own bodies, ??25 since they have exchanged the truth of God for an untruth, worshipping and serving the creature rather than the Creator who is blessed for ever: Amen.
So God has given them up, in their heart's lust, to sexual vice, to the dishonouring of their own bodies, ??25 since they have exchanged the truth of God for an untruth, worshipping and serving the creature rather than the Creator who is blessed for ever: Amen.
That is why God has given them up to vile passions; their women have exchanged the natural function of sex for what is unnatural,
till they are filled with all manner of wickedness, depravity, lust, and viciousness, filled to the brim with envy, murder, quarrels, intrigues, and malignity ??slanderers, defamers, loathed by God, outrageous, haughty, boastful, inventive in evil, disobedient to parents, read more. devoid of conscience, false to their word, callous, merciless; though they know God's decree that people who practise such vice deserve death, they not only do it themselves but applaud those who practise it.
Or are you slighting all his wealth of kindness, forbearance, and patience? Do you not know his kindness is meant to make you repent?
For he will render to everyone according to what he has done,
he is a Jew who is one inwardly, and circumcision is a matter of the heart, spiritual not literal ??praised by God, not by man.
Then what is the Jew's superiority? What is the good of circumcision? Much in every way. This to begin with ??Jews were entrusted with the scriptures of God. read more. Even supposing some of them have proved untrustworthy, is their faithlessness to cancel the faithfulness of God? Never! Let God be true to his word, though every man be perfidious ??as it is written, That thou mayest be vindicated in thy pleadings, and triumph in thy trial. But if our iniquity thus serves to bring out the justice of God, what are we to infer? That it is unfair of God to inflict his anger on us? (I speak in a merely human way.) Never! In that case, how could he judge the world? You say, "If my perfidy serves to make the truthfulness of God redound to his glory, why am I to be judged as a sinner? Why should we not do evil that good may come out of it?" (which is the calumny attributed to me ??the very thing some people declare I say). Such arguments are rightly condemned. Well now, are we Jews in a better position? Not at all. I have already charged all, Jews as well as Greeks, with being under sin ??10 as it is written, None is righteous, no, not one;
no one understands, no one seeks for God. All have swerved, one and all have gone wrong, no one does good, not a single one. read more. Their throat is an open grave, they are treacherous with their tongues, the venom of an asp lies under their lips. Their mouth is full of cursing and bitterness, their feet are swift for bloodshed, their ways bring destruction and calamity, they know nothing of the way of peace; there is no reverence for God before their eyes. Whatever the Law says, we know, it says to those who are inside the Law, that every mouth may be shut and all the world made answerable to God; for no person will be acquitted in his sight on the score of obedience to law. What the Law imparts is the consciousness of sin. But now we have a righteousness of God disclosed apart from law altogether; it is attested by the Law and the prophets, but it is a righteousness of God which comes by believing in Jesus Christ. And it is meant for all who have faith. No distinctions are drawn. All have sinned, all come short of the glory of God, but they are justified for nothing by his grace through the ransom provided in Christ Jesus, whom God put forward as the means of propitiation by his blood, to be received by faith. This was to demonstrate the justice of God in view of the fact that sins previously committed during the time of God's forbearance had been passed over; it was to demonstrate his justice at the present epoch, showing that God is just himself and that he justifies man on the score of faith in Jesus. Then what becomes of our boasting? It is ruled out absolutely. On what principle? On the principle of doing deeds? No, on the principle of faith. We hold a man is justified by faith apart from deeds of the Law altogether. Or is God only the God of Jews? Is he not the God of the Gentiles as well? Surely he is. Well then, there is one God, a God who will justify the circumcised as they believe and the uncircumcised on the score of faith. Then 'by this faith' we 'cancel the Law'? Not for one moment! We uphold the Law.
In what way? When he was a circumcised man or an uncircumcised man? Not when he was circumcised, but when he was uncircumcised. He only got circumcision as a sign or seal of the righteousness which belonged to his faith as an uncircumcised man. The object of this was to make him the father of all who believe as uncircumcised persons and thus have righteousness counted to them,
As we are justified by faith, then, let us enjoy the peace we have with God through our Lord Jesus Christ. Through him we have got access to this grace where we have our standing, and triumph in the hope of God's glory. read more. Not only so, but we triumph even in our troubles, knowing that trouble produces endurance, endurance produces character, and character produces hope ??5 a hope which never disappoints us, since God's love floods our hearts through the holy Spirit which has been given to us.
For when we were still in weakness, Christ died in due time for the ungodly. For the ungodly! Why, a man will hardly die for the just ??though one might bring oneself to die, if need be, for a good man. read more. But God proves his love for us by this, that Christ died for us when we were still sinners. Much more then, now that we are justified by his blood, shall we be saved by him from Wrath. If we were reconciled to God by the death of his Son when we were enemies, much more, now that we are reconciled, shall we be saved by his life. Not only so, but we triumph in God through our Lord Jesus Christ, by whom we now enjoy our reconciliation. Thus, then, sin came into the world by one man, and death came in by sin; and so death spread to all men, inasmuch as all men sinned. Sin was indeed in the world before the Law, but sin is never counted in the absence of law.
Sin was indeed in the world before the Law, but sin is never counted in the absence of law. Nevertheless, from Adam to Moses death reigned even over those whose sins were not like Adam's transgression. Adam prefigured Him who was to come,
Nevertheless, from Adam to Moses death reigned even over those whose sins were not like Adam's transgression. Adam prefigured Him who was to come, but the gift is very different from the trespass. For while the rest of men died by the trespass of one man, the grace of God and the free gift which comes by the grace of the one man Jesus Christ overflowed far more richly upon the rest of men. read more. Nor is the free gift like the effect of the one man's sin; for while the sentence ensuing on a single sin resulted in doom, the free gift ensuing on many trespasses issues in acquittal. For if the trespass of one man allowed death to reign through that one man, much more shall those who receive the overflowing grace and free gift of righteousness reign in life through One, through Jesus Christ. Well then, as one man's trespass issued in doom for all, so one man's act of redress issues in acquittal and life for all. Just as one man's disobedience made all the rest sinners, so one man's obedience will make all the rest righteous. Law slipped in to aggravate the trespass; sin increased, but grace surpassed it far, so that, while sin had reigned the reign of death, grace might also reign with a righteousness that ends in life eternal through Jesus Christ our Lord.
And if the Spirit of Him who raised Jesus from the dead dwells within you, then He who raised Christ from the dead will also make your mortal bodies live by his indwelling Spirit in your lives.
Present suffering, I hold, is a mere nothing compared to the glory that we are to have revealed. Even the creation waits with eager longing for the sons of God to be revealed. read more. For creation was not rendered futile by its own choice, but by the will of Him who thus made it subject, the hope being that creation as well as man would one day be freed from its thraldom to decay and gain the glorious freedom of the children of God. To this day, we know, the entire creation sighs and throbs with pain;
I could have wished myself accursed and banished from Christ for the sake of my brothers, my natural kinsmen; for they are Israelites, theirs is the Sonship, the Glory, the covenants, the divine legislation, the Worship, and the promises;
Oh for their salvation, brothers! That is my heart's desire and prayer to God!
I tell you this, you Gentiles, that as an apostle to the Gentiles I lay great stress on my office,
And even the others will be grafted in, if they do not adhere to their unbelief; God can graft them in again.
To prevent you from being self-conceited, brothers, I would like you to understand this secret: it is only a partial insensibility that has come over Israel, until the full number of the Gentiles come in.
Once you disobeyed God, and now you enjoy his mercy thanks to their disobedience; in the same way they at present are disobedient,
Well then, my brothers, I appeal to you by all the mercy of God to dedicate your bodies as a living sacrifice, consecrated and acceptable to God; that is your cult, a spiritual rite.
Do not let evil get the better of you; get the better of evil by doing good.
Every subject must obey the government-authorities, for no authority exists apart from God; the existing authorities have been constituted by God.
Pay them all their respective dues, tribute to one, taxes to another, respect to this man, honour to that. Be in debt to no man ??apart from the debt of love one to another. He who loves his fellow-man has fulfilled the law.
So why do you criticize your brother? And you, why do you look down upon your brother? All of us have to stand before the tribunal of God ??11 for it is written, As I live, saith the Lord, every knee shall bend before me, every tongue shall offer praise to God.
Each of us then will have to answer for himself to God.
Personally I am quite certain, my brothers, that even as it is you have ample goodness of heart, you are filled with knowledge of every kind, and you are well able to give advice to one another. Still, by way of refreshing your memory, I have written you with a certain freedom, in virtue of my divine commission read more. as a priest of Christ Jesus to the Gentiles in the service of God's gospel. My aim is to make the Gentiles an acceptable offering, consecrated by the holy Spirit. Now in Christ Jesus I can be proud of my work for God. I will not make free to speak of anything except what Christ has accomplished by me in the way of securing the obedience of the Gentiles, by my words and by my deeds, by the force of miracles and marvels, by the power of the Spirit of God. Thus from Jerusalem right round to Illyricum, I have been able to complete the preaching of the gospel of Christ ??20 my ambition always being to preach it only in places where there had been no mention of Christ's name, that I might not build on foundations laid by others,
but that (as it is written) They should see who never had learned about him, and they who had never heard of him should understand. This is why I have been so often prevented from visiting you.
This is why I have been so often prevented from visiting you. But now, as I have no further scope for work in these parts, and as for a number of years I have had a longing to visit you
But now, as I have no further scope for work in these parts, and as for a number of years I have had a longing to visit you
But now, as I have no further scope for work in these parts, and as for a number of years I have had a longing to visit you whenever I went to Spain, I am hoping to see you on my way there, and to be sped forward by you after I have enjoyed your company for a while.
whenever I went to Spain, I am hoping to see you on my way there, and to be sped forward by you after I have enjoyed your company for a while.
whenever I went to Spain, I am hoping to see you on my way there, and to be sped forward by you after I have enjoyed your company for a while. At the moment I am off to Jerusalem on an errand to the saints.
At the moment I am off to Jerusalem on an errand to the saints.
At the moment I am off to Jerusalem on an errand to the saints.
At the moment I am off to Jerusalem on an errand to the saints. For Macedonia and Achaia have decided to make a contribution for the poor among the saints at Jerusalem.
For Macedonia and Achaia have decided to make a contribution for the poor among the saints at Jerusalem.
For Macedonia and Achaia have decided to make a contribution for the poor among the saints at Jerusalem. Such was their decision; and yet this is a debt they owe to these people, for if the Gentiles have shared their spiritual blessings, they owe them a debt of aid in material blessings.
Such was their decision; and yet this is a debt they owe to these people, for if the Gentiles have shared their spiritual blessings, they owe them a debt of aid in material blessings.
Such was their decision; and yet this is a debt they owe to these people, for if the Gentiles have shared their spiritual blessings, they owe them a debt of aid in material blessings. Well, once I finish this business by putting the proceeds of the collection safely in their hands, I will start for Spain and take you on the way.
Well, once I finish this business by putting the proceeds of the collection safely in their hands, I will start for Spain and take you on the way. When I do come to you, I know I will bring a full blessing from Christ.
When I do come to you, I know I will bring a full blessing from Christ. Brothers, I beg of you, by our Lord Jesus Christ and by the love that the Spirit inspires, rally round me by praying to God for me; read more. pray that I may be delivered from the unbelievers in Judaea, and also that my mission to Jerusalem may prove acceptable to the saints. Then, by God's will, I shall gladly come to you and rest beside you. The God of peace be with you all! Amen.
Let me introduce our sister Phoebe, a deaconess of the church at Cenchreae;
Let me introduce our sister Phoebe, a deaconess of the church at Cenchreae; receive her in the Lord as saints should receive one another, and give her any help she may require. She has been a help herself to many people, including myself.
receive her in the Lord as saints should receive one another, and give her any help she may require. She has been a help herself to many people, including myself.
I Tertius, who write the letter, salute you in the Lord. Gaius, my host and the host of the church at large salutes you. Erastus the city-treasurer salutes you; so does brother Quartus.
[Now to Him who can strengthen you by my gospel, by the preaching of Jesus Christ, by revealing the secret purpose which after the silence of long ages has now been disclosed and made known on the basis of the prophetic scriptures (by command of the eternal God) to all the Gentiles for their obedience to the faith ??27 to the only wise God be glory through Jesus Christ for ever and ever: Amen.]
I am thankful now that I baptized none of you, except Crispus and Gaius,
Why, look at your own ranks, my brothers; not many wise men (that is, judged by human standards), not many leading men, not many of good birth, have been called!
'All things are lawful for me'? Yes, but not all are good for me. 'All things are lawful for me'? Yes, but I am not going to let anything master me.
With regard to food that has been offered to idols. Here, of course, 'we all possess knowledge'! Knowledge puffs up, love builds up.
On the contrary, when they saw I had been entrusted with the gospel for the benefit of the uncircumcised, just as Peter had been for the circumcised (for He who equipped Peter to be an apostle of the circumcised equipped me as well for the uncircumcised), read more. and when they recognized the grace I had been given, then the so-called 'pillars' of the church, James and Cephas and John, gave myself and Barnabas the right hand of fellowship. Our sphere was to be the Gentiles, theirs the circumcised.
I simply want to ask you one thing: did you receive the Spirit by doing what the Law commands or by believing the gospel message? Are you such fools? Did you begin with the spirit only to end now with the flesh?
PAUL, by the will of God an apostle of Jesus Christ, to the saints who are faithful in Jesus Christ:
All the saints salute you, especially the Imperial slaves.
Erastus stayed on at Corinth: I left Trophimus ill at Miletus.
And consider that the longsuffering of our Lord means salvation; as indeed our beloved brother Paul has written to you out of the wisdom vouchsafed to him, speaking of this as he has done in all his letters ??letters containing some knotty points, which ignorant and unsteady souls twist (as they do the rest of the scriptures) to their own destruction.