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
Phrigia, Pamphylia, and of Egypt, and of the parts of Libya, which is beside Cyrene; And strangers of Rome;
When the apostles which were at Jerusalem heard say that Samaria had received the word of God, they sent unto them Peter and John: which, when they were come, prayed for them, that they might receive the holy ghost. read more. For as yet he was come on none of them: But they were baptised only in the name of Christ Jesus. Then laid they their hands on them, and they received the holy ghost.
After these things were ended, Paul purposed in the spirit, to pass over Macedonia and Achaia, and to go to Jerusalem, saying, "After I have been there I must also see Rome." So sent he into Macedonia two of them that ministered unto him: Timothy and Erastus: but he himself remained in Asia for a season.
For Paul had determined to leave Ephesus as they sailed, because he would not spend the time in Asia. For he hasted to be, if he could possibly, at Jerusalem at the day of Pentecost.
And now, behold, I go bound in the spirit unto Jerusalem, and know not what shall come on me there,
"But after many years, I came and brought alms to my people and offerings,
Paul, the servant of Jesus Christ, called unto the office to be an apostle, put apart to preach the Gospel of God, which he promised afore by his prophets, in the holy scriptures read more. that make mention of his son, the which was begotten unto him of the seed of David, as pertaining to the flesh: and declared to be the son of God with power of the holy ghost, that sanctifieth, since the time that Jesus Christ our Lord rose again from death: by whom we have received grace and apostleship, to bring all manner heathen people unto obedience of the faith, that is in his name:
by whom we have received grace and apostleship, to bring all manner heathen people unto obedience of the faith, that is in his name: of the which heathen are ye a part also, which are Jesus Christ's by vocation. read more. To all you of Rome beloved of God, and saints by calling. Grace be with you, and peace from God our father, and from the Lord Jesus Christ.
To all you of Rome beloved of God, and saints by calling. Grace be with you, and peace from God our father, and from the Lord Jesus Christ. First: Verily I thank my God through Jesus Christ for you all, because your faith is published throughout all the world. read more. For God is my witness, whom I serve with my spirit, in the Gospel of his son that without ceasing I make mention of you always in my prayers,
For God is my witness, whom I serve with my spirit, in the Gospel of his son that without ceasing I make mention of you always in my prayers, beseeching that at one time or another, a prosperous journey, by the will of God, might fortune me to come unto you.
beseeching that at one time or another, a prosperous journey, by the will of God, might fortune me to come unto you. For I long to see you, that I might bestow among you some spiritual gift, to strengthen you withal.
For I long to see you, that I might bestow among you some spiritual gift, to strengthen you withal.
For I long to see you, that I might bestow among you some spiritual gift, to strengthen you withal. That is: that I might have consolation together with you, through the common faith, which both ye and I have.
That is: that I might have consolation together with you, through the common faith, which both ye and I have. I would that ye should know, brethren, how that I have oftentimes purposed to come unto you, but have been let hitherto, to have some fruit among you, as I have among other of the gentiles.
I would that ye should know, brethren, how that I have oftentimes purposed to come unto you, but have been let hitherto, to have some fruit among you, as I have among other of the gentiles.
I would that ye should know, brethren, how that I have oftentimes purposed to come unto you, but have been let hitherto, to have some fruit among you, as I have among other of the gentiles.
I would that ye should know, brethren, how that I have oftentimes purposed to come unto you, but have been let hitherto, to have some fruit among you, as I have among other of the gentiles. For I am debtor both to the Greeks, and to them which are no Greeks, unto the learned and also unto the unlearned. read more. Likewise, as much as in me is, I am ready to preach the Gospel to you of Rome also.
Likewise, as much as in me is, I am ready to preach the Gospel to you of Rome also. For I am not ashamed of the Gospel of Christ, because it is the power of God unto salvation to all that believe; namely to the Jew, and also to the gentile. read more. For by it, the righteousness which cometh of God is opened, from faith to faith. As it is written, "The just shall live by faith."
So that his invisible things, that is to say, his eternal power and godhead, are understood and seen by the works from the creation of the world. So that they are without excuse,
So that his invisible things, that is to say, his eternal power and godhead, are understood and seen by the works from the creation of the world. So that they are without excuse, inasmuch as when they knew God, they glorified him not as God, neither were thankful: but waxed full of vanities in their imaginations. And their foolish hearts were blinded. read more. When they counted themselves wise, they became fools and turned the glory of the immortal God, unto the similitude of the image: of mortal man, and of birds, and four footed beasts and of serpents. Wherefore God, likewise, gave them up unto their hearts' lusts, unto uncleanness to defile their own bodies between themselves:
Wherefore God, likewise, gave them up unto their hearts' lusts, unto uncleanness to defile their own bodies between themselves: which turned his truth unto a lie, and worshipped and served the creatures more than the creator, which is blessed forever, Amen. read more. For this cause, God gave them up unto shameful lusts. For even their women did change the natural use unto the unnatural.
being full of all unrighteous doing: of fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, evil-conditioned whisperers, backbiters, haters of God, doers of wrong, proud, boasters, bringers-up of evil things, disobedient to fathers and mothers, read more. without understanding, covenant-breakers, unloving, truce-breakers, and merciless. Which men, though they knew the righteousness of God, how that they which such things commit are worthy of death: yet not only do the same, but also have pleasure in them that do them.
Either despisest thou the riches of his goodness and patience, and long sufferance? And rememberest not how that the kindness of God leadeth thee to repentance?
which will reward every man according to his deeds,
But he is a Jew which is hid within, and the circumcision of the heart is the true circumcision, which is in the spirit, and not in the letter: whose praise is not of men but of God.
What preferment, then, hath the Jew? Other, what advantageth circumcision? Surely, very much. First: unto them was committed the word of God. read more. What, then, though some of them did not believe? Shall their unbelief make the promise of God without effect? God forbid. Let God be true, and all men liars, as it is written, "That thou mightest be justified in thy sayings and shouldest overcome when thou art judged." If our unrighteousness make the righteousness of God more excellent: what shall we say? Is God unrighteous which taketh vengeance? I speak after the manner of men. God forbid. For how then shall God judge the world? If the verity of God appear more excellent through my lie, unto his praise, why am I henceforth judged as a sinner? And say not rather - as men evil-speak of us, and as some affirm that we say - "Let us do evil, that good may come thereof." Whose damnation is just. What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and gentiles are all under sin, as it is written, "There is none righteous, no not one: There is none that understandeth, there is none that seeketh after God, they are all gone out of the way, they are all made unprofitable, there is none that doeth good, no not one." "Their throat is an open sepulchre, with their tongues they have deceived." "The poison of Asps is under their lips." "Whose mouths are full of cursing and bitterness." "Their feet are swift to shed blood. Destruction and wretchedness are in their ways: And the way of peace have they not known." "There is no fear of God before their eyes." Yea and we know that whatsoever the law saith, he saith it to them which are under the law: That all mouths may be stopped, and all the world be subdued to God, because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin. Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets. The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe. There is no difference: For all have sinned, and lack the praise that is of valour before God: but are justified freely by his grace, through the redemption that is in Christ Jesus - whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed, which God did suffer to show at this time: the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believeth on Jesus. Where is then thy rejoicing? It is excluded. By what law? By the law of works? Nay: but by the law of faith. We suppose, therefore we hold, that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also the God of the gentiles? Yes, even of the Gentiles also. For it is God only which justifieth circumcision, which is of faith: and uncircumcision through faith. Do we then destroy the law through faith? God forbid. But we, rather, maintain the law.
How was it reckoned? In the time of circumcision? Or in the time before he was circumcised? Not in time of circumcision: but when he was yet uncircumcised. And he received the sign of circumcision, as a seal of the righteousness which is by faith: which faith he had, yet being uncircumcised, that he should be the father of all them that believe: though they be not circumcised, that righteousness might be imputed to them also;
Because therefore that we are justified by faith we are at peace with God through our Lord Jesus Christ: by whom we have a way in, through faith, unto this grace wherein we stand and rejoice in hope of the praise that shall be given of God. read more. Neither do we so, only: but also we rejoice in tribulation: For we know that tribulation bringeth patience, patience bringeth experience, experience bringeth hope, and hope maketh not ashamed: for the love of God is shed abroad in our hearts, by the holy ghost, which is given unto us. For when we were yet weak according to the time: Christ died for us which were ungodly. Yet scarce will any man die for a righteous man. Peradventure for a good man durst a man die. But God setteth out his love that he hath to us; Seeing that while we were yet sinners; Christ died for us. Much more then, now seeing we are justified in his blood, shall we be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life. Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement. Wherefore, as by one man sin entered into the world, and death by the means of sin; And so death went over all men, insomuch that all men sinned. For even unto the time of the law was sin in the world: but sin was not regarded, as long as there was no law:
For even unto the time of the law was sin in the world: but sin was not regarded, as long as there was no law: Nevertheless, death reigned from Adam to Moses, even over them also that sinned not, with like transgression as did Adam: which is the similitude of him that is to come.
Nevertheless, death reigned from Adam to Moses, even over them also that sinned not, with like transgression as did Adam: which is the similitude of him that is to come. But the gift is not like as the sin. For if, through the sin of one, many be dead: much more plenteous, upon many, was the grace of God and gift by grace: which grace was given by one man, Jesus Christ. read more. And the gift is not over one sin, as death came through one sin of one that sinned. For damnation came of one sin unto condemnation: But the gift came to justify from many sins. For if by the sin of one, death reigned by the means of one, much more shall they which receive abundance of grace and of the gift of righteousness reign in life by the means of one; that is to say, Jesus Christ. Likewise, then, as by the sin of one, condemnation came on all men: even so, by the justifying of one cometh the righteousness that bringeth life, upon all men. For as by one man's disobedience many became sinners: so by the obedience of one shall many be made righteous. But the law, in the meantime, entered in that sin should increase. Neverthelater, where abundance of sin was, there was more plenteousness of grace. That as sin had reigned unto death, even so might grace reign through righteousness unto eternal life, by the help of Jesus Christ.
Wherefore, if the spirit of him that raised up Jesus from death, dwell in you: even he that raised up Christ from death, shall quicken your mortal bodies, because that this spirit dwelleth in you.
For I suppose that the afflictions of this life are not worthy of the glory which shall be showed upon us. Also, the fervent desire of the creatures abideth looking when the sons of God shall appear; read more. because the creatures are subdued to vanity against their will: but for his will which subdueth them in hope. For the very creatures shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God. For we know that every creature groaneth with us also, and travaileth in pain even unto this time.
For I have wished myself to be cursed from Christ, for my brethren and my kinsmen as pertaining to the flesh: Which are the Israelites, to whom pertaineth the adoption, and the glory, and the covenants and the law that was given and the service of God, and the promises,
Brethren: my heart's desire, and prayer to God for Israel, is that they might be saved.
There is no difference between the Jew and the gentile. For one is Lord of all: which is rich unto all that call on him.
I speak to you gentiles, inasmuch as I am the apostle of the gentiles I will magnify mine office
and they if they bide not still in unbelief shall be grafted in again. For God is of power to graft them in again.
I would not that this secret should be hid from you my brethren, lest ye should be wise in your own conceits: that partly blindness is happened in Israel, until the fullness of the gentiles be come in.
For look, as ye in time past have not believed God, yet have now obtained mercy through their unbelief:
I beseech you therefore, brethren, by the mercifulness of God, that ye make your bodies a living sacrifice: holy and acceptable unto God, which is your reasonable serving of God.
Be not overcome of evil: But overcome evil with goodness.
Let every soul submit himself unto the authority of the higher powers. For there is no power, but of God. The powers that be, are ordained of God.
Give to every man therefore his duty: Tribute to whom tribute belongeth: Custom to whom custom is due: fear to whom fear belongeth: Honour to whom honour pertaineth. Owe nothing to any man: but to love one another. For he that loveth another, fulfilleth the law.
But why doest thou then judge thy brother? Other why dost thou despise thy brother? We shall all be brought before the judgment seat of Christ. For it is written, "As truly as I live, saith the Lord, all knees shall bow to me, and all tongues shall give a knowledge to God." read more. So shall every one of us give accounts of himself to God.
I myself am full certified of you, my brethren, that ye yourselves are full of goodness, and filled with all knowledge, and are able to exhort one another. Nevertheless, brethren, I have somewhat boldly written unto you, as one that putteth you in remembrance, through the grace that is given me of God read more. for this purpose: that I should be the minister of Jesus Christ among the gentiles, and should minister the glad tidings of God, that the gentiles might be an acceptable offering, sanctified by the holy ghost. I have, therefore, whereof I may rejoice in Christ Jesus, in those things which pertain to God. For I dare not speak of any of those things which Christ hath not wrought by me, to make the gentiles obedient, with word and deed, in mighty signs and wonders, by the power of the spirit of God: so that from Jerusalem and the coasts round about, unto Illyricum, I have filled all countries with glad tidings of Christ. So have I enforced myself to preach the gospel: not where Christ was named, lest I should have built on another man's foundation,
So have I enforced myself to preach the gospel: not where Christ was named, lest I should have built on another man's foundation, but as it is written, "To whom he was not spoken of, they shall see: and they that heard not, shall understand." read more. For this cause I have been oft let to come unto you:
For this cause I have been oft let to come unto you: but now seeing I have no more to do in these countries, and also have been desirous many years to come unto you,
but now seeing I have no more to do in these countries, and also have been desirous many years to come unto you,
but now seeing I have no more to do in these countries, and also have been desirous many years to come unto you, when I shall take my journey into Spain, I will come to you. I trust to see you in my journey, and to be brought on my way thitherward by you after that I have somewhat enjoyed you.
when I shall take my journey into Spain, I will come to you. I trust to see you in my journey, and to be brought on my way thitherward by you after that I have somewhat enjoyed you.
when I shall take my journey into Spain, I will come to you. I trust to see you in my journey, and to be brought on my way thitherward by you after that I have somewhat enjoyed you. Now go I unto Jerusalem, and minister unto the saints.
Now go I unto Jerusalem, and minister unto the saints.
Now go I unto Jerusalem, and minister unto the saints.
Now go I unto Jerusalem, and minister unto the saints. For it hath pleased them of Macedonia and Achaia, to make a certain distribution upon the poor saints which are at Jerusalem.
For it hath pleased them of Macedonia and Achaia, to make a certain distribution upon the poor saints which are at Jerusalem.
For it hath pleased them of Macedonia and Achaia, to make a certain distribution upon the poor saints which are at Jerusalem. It hath pleased them verily, and their debtors are they. For if the gentiles be made partakers of their spiritual things, their duty is to minister unto them in carnal things.
It hath pleased them verily, and their debtors are they. For if the gentiles be made partakers of their spiritual things, their duty is to minister unto them in carnal things.
It hath pleased them verily, and their debtors are they. For if the gentiles be made partakers of their spiritual things, their duty is to minister unto them in carnal things. When I have performed this, and have brought them this fruit sealed, I will come back again by you into Spain.
When I have performed this, and have brought them this fruit sealed, I will come back again by you into Spain. And I am sure when I come, that I shall come with abundance of the blessing of the gospel of Christ.
And I am sure when I come, that I shall come with abundance of the blessing of the gospel of Christ. I beseech you brethren for our Lord Jesus Christ's sake, and for the love of the spirit, that ye help me in my business, with your prayers to God for me, read more. that I may be delivered from them which believe not in Jewry; and that this my service, which I have to Jerusalem, may be accepted of the saints, that I may come unto you with joy, by the will of God, and may with you be refreshed. The God of peace be with all you Amen.
I commend unto you Phoebe our sister, which is a minister of the congregation of Cenchreae,
I commend unto you Phoebe our sister, which is a minister of the congregation of Cenchreae, that ye receive her in the Lord as it becometh saints, and that ye assist her, in whatsoever business she needeth of your aid. For she hath succored many, and mine own self also.
that ye receive her in the Lord as it becometh saints, and that ye assist her, in whatsoever business she needeth of your aid. For she hath succored many, and mine own self also.
I Tercius salute you, which wrote this epistle in the Lord. Gaius mine host and the host of all the congregations, saluteth you. Erastus, the chamberlain of the city, saluteth you. And Quartus, a brother, saluteth you.
To him that is of power to establish you according to my gospel and preaching of Jesus Christ, in uttering of the mystery which was kept secret since the world began, but now is opened at this time and declared opened by the scriptures of prophecy, at the commandment of the everlasting God, to stir up obedience to the faith published among all nations: read more. To the same God, which alone is wise, be praise through Jesus Christ for ever Amen. {To the Romans. Sent from Corinth by Phoebe, she that was the minister unto the congregation at Cenchreae}
To the same God, which alone is wise, be praise through Jesus Christ for ever Amen. {To the Romans. Sent from Corinth by Phoebe, she that was the minister unto the congregation at Cenchreae}
Brethren, look on your calling how that not many wise men after the flesh, not many mighty, not many of high degree are called:
All things are lawful unto me: but all things are not profitable. I may do all things: but I will be brought under no man's power.
To speak of things dedicated unto idols, we are sure that we all have knowledge. Knowledge maketh a man swell: but love edifieth.
But contrariwise, when they saw that the gospel over the uncircumcision was committed unto me, as the gospel over circumcision was unto Peter - For he that was mighty in Peter in the apostleship over the circumcision, the same was mighty in me among the gentiles - read more. and therefore when James, Cephas, and John, which seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the righthands, and agreed with us that we should preach among the heathen, and they among the Jews:
This only would I learn of you: Received ye the spirit by the deeds of the law? Or else by preaching of the faith? Are ye so unwise, that after ye have begun in the spirit, ye would now end in the flesh?
Paul, an apostle of Jesus Christ, by the will of God. To the saints which are at Ephesus, and to them which believe on Jesus Christ.
All the saints salute you: and most of all they which are of the emperors household.
Erastus abode at Corinth. Trophimus I left at Miletus sick.
And suppose that the long suffering of the Lord is salvation, even as our dearly beloved brother Paul, according to the wisdom given unto him, wrote to you, yea, almost in every epistle, speaking of such things: among which are many things hard to be understood: which they that are unlearned and unstable pervert, as they do other scriptures, unto their own destruction.