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
of Egypt or of the parts of Africa towards Cyrene. Others are visitors from Rome--being either Jews or converts from heathenism--and others are Cretans or Arabians.
When the Apostles in Jerusalem heard that the Samaritans had accepted God's Message, they sent Peter and John to visit them. They, when they came down, prayed for them that they might receive the Holy Spirit: read more. for He had not as yet fallen upon any of them. They had only been baptized into the name of the Lord Jesus. Then the Apostles placed their hands upon them, and they received the Holy Spirit.
When matters had reached this point, Paul decided in his own mind to travel through Macedonia and Greece, and go to Jerusalem. "After that," he said, "I must also see Rome." But he sent two of his assistants, Timothy and Erastus, to Macedonia, while he himself remained for a while in Roman Asia.
For Paul's plan was to sail past Ephesus, so as not to spend much time in the province of Asia; since he was very desirous of being in Jerusalem, if possible, on the day of the Harvest Festival.
"And now, impelled by a sense of duty, I am on my way to Jerusalem, not knowing what will happen to me there,
"Now after an interval of several years I came to bring alms to my nation, and to offer sacrifices.
Paul, a bondservant of Jesus Christ, called to be an Apostle, set apart to proclaim God's Good News, which God had already promised through His Prophets in Holy Writ, concerning His Son, read more. who, as regards His human descent, belonged to the posterity of David, but as regards the holiness of His Spirit was decisively proved by His Resurrection to be the Son of God--I mean concerning Jesus Christ our Lord, through whom we have received grace and Apostleship in His service in order to win men to obedience to the faith, among all Gentile peoples,
through whom we have received grace and Apostleship in His service in order to win men to obedience to the faith, among all Gentile peoples, among whom you also, called, as you have been, to belong to Jesus Christ, are numbered: read more. To all God's loved ones who are in Rome, called to be saints. May grace and peace be granted to you from God our Father and the Lord Jesus Christ.
To all God's loved ones who are in Rome, called to be saints. May grace and peace be granted to you from God our Father and the Lord Jesus Christ. First of all, I thank my God through Jesus Christ for what He has done for all of you; for the report of your faith is spreading through the whole world. read more. I call God to witness--to whom I render priestly and spiritual service by telling the Good News about His Son-- how unceasingly I make mention of you in His presence,
I call God to witness--to whom I render priestly and spiritual service by telling the Good News about His Son-- how unceasingly I make mention of you in His presence, always in my prayers entreating that now, at length, if such be His will, the way may by some means be made clear for me to come to you.
always in my prayers entreating that now, at length, if such be His will, the way may by some means be made clear for me to come to you. For I am longing to see you, in order to convey to you some spiritual help, so that you may be strengthened;
For I am longing to see you, in order to convey to you some spiritual help, so that you may be strengthened;
For I am longing to see you, in order to convey to you some spiritual help, so that you may be strengthened; in other words that while I am among you we may be mutually encouraged by one another's faith, yours and mine.
in other words that while I am among you we may be mutually encouraged by one another's faith, yours and mine. And I desire you to know, brethren, that I have many a time intended to come to you--though until now I have been disappointed--in order that among you also I might gather some fruit from my labours, as I have already done among the rest of the Gentile nations.
And I desire you to know, brethren, that I have many a time intended to come to you--though until now I have been disappointed--in order that among you also I might gather some fruit from my labours, as I have already done among the rest of the Gentile nations.
And I desire you to know, brethren, that I have many a time intended to come to you--though until now I have been disappointed--in order that among you also I might gather some fruit from my labours, as I have already done among the rest of the Gentile nations.
And I desire you to know, brethren, that I have many a time intended to come to you--though until now I have been disappointed--in order that among you also I might gather some fruit from my labours, as I have already done among the rest of the Gentile nations. I am already under obligations alike to Greek-speaking races and to others, to cultured and to uncultured people: read more. so that for my part I am willing and eager to proclaim the Good News to you also who are in Rome.
so that for my part I am willing and eager to proclaim the Good News to you also who are in Rome. For I am not ashamed of the Good News. It is God's power which is at work for the salvation of every one who believes--the Jew first, and then the Gentile. read more. For in the Good News a righteousness which comes from God is being revealed, depending on faith and tending to produce faith; as the Scripture has it, "The righteous man shall live by faith."
For, from the very creation of the world, His invisible perfections--namely His eternal power and divine nature--have been rendered intelligible and clearly visible by His works, so that these men are without excuse.
For, from the very creation of the world, His invisible perfections--namely His eternal power and divine nature--have been rendered intelligible and clearly visible by His works, so that these men are without excuse. For when they had come to know God, they did not give Him glory as God nor render Him thanks, but they became absorbed in useless discussions, and their senseless minds were darkened. read more. While boasting of their wisdom they became utter fools, and, instead of worshipping the imperishable God, they worshipped images resembling perishable man or resembling birds or beasts or reptiles. For this reason, in accordance with their own depraved cravings, God gave them up to uncleanness, allowing them to dishonour their bodies among themselves with impurity.
For this reason, in accordance with their own depraved cravings, God gave them up to uncleanness, allowing them to dishonour their bodies among themselves with impurity. For they had bartered the reality of God for what is unreal, and had offered divine honours and religious service to created things, rather than to the Creator--He who is for ever blessed. Amen. read more. This then is the reason why God gave them up to vile passions. For not only did the women among them exchange the natural use of their bodies for one which is contrary to nature, but the men also,
Their hearts overflowed with all sorts of dishonesty, mischief, greed, malice. They were full of envy and murder, and were quarrelsome, crafty, and spiteful. They were secret backbiters, open slanderers; hateful to God, insolent, haughty, boastful; inventors of new forms of sin, disobedient to parents, destitute of common sense, read more. faithless to their promises, without natural affection, without human pity. In short, though knowing full well the sentence which God pronounces against actions such as theirs, as things which deserve death, they not only practise them, but even encourage and applaud others who do them.
Or is it that you think slightingly of His infinite goodness, forbearance and patience, unaware that the goodness of God is gently drawing you to repentance?
To each man He will make an award corresponding to his actions;
But the true Jew is one inwardly, and true circumcision is heart-circumcision--not literal, but spiritual; and such people receive praise not from men, but from God.
What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision? The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth. read more. For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless? No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest." But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment? No indeed; for in that case how shall He judge all mankind?) If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same as a sinner? And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue is just. What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin. Thus it stands written, "There is not one righteous man. There is not one who is really wise, nor one who is a diligent seeker after God. All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as one." "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind their lips." "Their mouths are full of cursing and bitterness." "Their feet move swiftly to shed blood. Ruin and misery mark their path; and the way to peace they have not known." "There is no fear of God before their eyes." But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God. For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin. But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it-- a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made; for all alike have sinned, and all consciously come short of the glory of God, gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus. He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed-- with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus. Where then is there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of faith. For we maintain that it is as the result of faith that a man is held to be righteous, apart from actions done in obedience to Law. Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also, unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith. Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
What then were the circumstances under which this took place? Was it after he had been circumcised, or before? Before, not after. And he received circumcision as a sign, a mark attesting the reality of the faith-righteousness which was his while still uncircumcised, that he might be the forefather of all those who believe even though they are uncircumcised--in order that this righteousness might be placed to their credit;
Standing then acquitted as the result of faith, let us enjoy peace with God through our Lord Jesus Christ, through whom also, as the result of faith, we have obtained an introduction into that state of favour with God in which we stand, and we exult in hope of some day sharing in God's glory. read more. And not only so: we also exult in our sufferings, knowing as we do, that suffering produces fortitude; fortitude, ripeness of character; and ripeness of character, hope; and that this hope never disappoints, because God's love for us floods our hearts through the Holy Spirit who has been given to us. For already, while we were still helpless, Christ at the right moment died for the ungodly. Why, it is scarcely conceivable that any one would die for a simply just man, although for a good and lovable man perhaps some one, here and there, will have the courage even to lay down his life. But God gives proof of His love to us in Christ's dying for us while we were still sinners. If therefore we have now been pronounced free from guilt through His blood, much more shall we be delivered from God's anger through Him. For if while we were hostile to God we were reconciled to Him through the death of His Son, it is still more certain that now that we are reconciled, we shall obtain salvation through Christ's life. And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now obtained that reconciliation. What follows? This comparison. Through one man sin entered into the world, and through sin death, and so death passed to all mankind in turn, in that all sinned. For prior to the Law sin was already in the world; only it is not entered in the account against us when no Law exists.
For prior to the Law sin was already in the world; only it is not entered in the account against us when no Law exists. Yet Death reigned as king from Adam to Moses even over those who had not sinned, as Adam did, against Law. And in Adam we have a type of Him whose coming was still future.
Yet Death reigned as king from Adam to Moses even over those who had not sinned, as Adam did, against Law. And in Adam we have a type of Him whose coming was still future. But God's free gift immeasurably outweighs the transgression. For if through the transgression of the one individual the mass of mankind have died, infinitely greater is the generosity with which God's grace, and the gift given in His grace which found expression in the one man Jesus Christ, have been bestowed on the mass of mankind. read more. And it is not with the gift as it was with the results of one individual's sin; for the judgement which one individual provoked resulted in condemnation, whereas the free gift after a multitude of transgressions results in acquittal. For if, through the transgression of the one individual, Death made use of the one individual to seize the sovereignty, all the more shall those who receive God's overflowing grace and gift of righteousness reign as kings in Life through the one individual, Jesus Christ. It follows then that just as the result of a single transgression is a condemnation which extends to the whole race, so also the result of a single decree of righteousness is a life-giving acquittal which extends to the whole race. For as through the disobedience of the one individual the mass of mankind were constituted sinners, so also through the obedience of the One the mass of mankind will be constituted righteous. Now Law was brought in later on, so that transgression might increase. But where sin increased, grace has overflowed; in order that as sin has exercised kingly sway in inflicting death, so grace, too, may exercise kingly sway in bestowing a righteousness which results in the Life of the Ages through Jesus Christ our Lord.
And if the Spirit of Him who raised up Jesus from the dead is dwelling in you, He who raised up Christ from the dead will give Life also to your mortal bodies because of His Spirit who dwells in you.
Why, what we now suffer I count as nothing in comparison with the glory which is soon to be manifested in us. For all creation, gazing eagerly as if with outstretched neck, is waiting and longing to see the manifestation of the sons of God. read more. For the Creation fell into subjection to failure and unreality (not of its own choice, but by the will of Him who so subjected it) Yet there was always the hope that at last the Creation itself would also be set free from the thraldom of decay so as to enjoy the liberty that will attend the glory of the children of God. For we know that the whole of Creation is groaning together in the pains of childbirth until this hour.
For I could pray to be accursed from Christ on behalf of my brethren, my human kinsfolk--for such the Israelites are. To them belongs recognition as God's sons, and they have His glorious Presence and the Covenants, and the giving of the Law, and the Temple service, and the ancient Promises.
Brethren, the longing of my heart, and my prayer to God, on behalf of my countrymen is for their salvation.
Jew and Gentile are on precisely the same footing; for the same Lord is Lord over all, and is infinitely kind to all who call upon Him for deliverance.
But to you Gentiles I say that, since I am an Apostle specially sent to the Gentiles, I take pride in my ministry,
Moreover, if they turn from their unbelief, they too will be grafted in. For God is powerful enough to graft them in again;
For there is a truth, brethren, not revealed hitherto, of which I do not wish to leave you in ignorance, for fear you should attribute superior wisdom to yourselves--the truth, I mean, that partial blindness has fallen upon Israel until the great mass of the Gentiles have come in;
but just as you were formerly disobedient to Him, but now have received mercy at a time when they are disobedient,
I plead with you therefore, brethren, by the compassionsof God, to present all your faculties to Him as a living and holy sacrifice acceptable to Him. This with you will be an act of reasonable worship.
Do not be overcome by evil, but overcome the evil with goodness.
Let every individual be obedient to those who rule over him; for no one is a ruler except by God's permission, and our present rulers have had their rank and power assigned to them by Him.
Pay promptly to all men what is due to them: taxes to those to whom taxes are due, toll to those to whom toll is due, respect to those to whom respect is due, honour to those to whom honour is due. Owe nothing to any one except mutual love; for he who loves his fellow man has satisfied the demands of Law.
But you, why do you find fault with your brother? Or you, why do you look down upon your brother? We shall all stand before God to be judged; for it is written, "'As I live,' says the Lord, 'to Me every knee shall bow, and every tongue shall make confession to God.'" read more. So we see that every one of us will give account of himself to God.
But as to you, brethren, I am convinced-- yes, I Paul am convinced--that, even apart from my teaching, you are already full of goodness of heart, and enriched with complete Christian knowledge, and are also competent to instruct one another. But I write to you the more boldly--partly as reminding you of what you already know--because of the authority graciously entrusted to me by God, read more. that I should be a minister of Christ Jesus among the Gentiles, doing priestly duties in connexion with God's Good News so that the sacrifice--namely the Gentiles--may be acceptable to Him, being (as it is) I can therefore glory in Christ Jesus concerning the work for God in which I am engaged. For I will not presume to mention any of the results that Christ has brought about by other agency than mine in securing the obedience of the Gentiles by word or deed, with power manifested in signs and marvels, and through the power of the Holy Spirit. But--to speak simply of my own labours--beginning in Jerusalem and the outlying districts, I have proclaimed without reserve, even as far as Illyricum, the Good News of the Christ; making it my ambition, however, not to tell the Good News where Christ's name was already known, for fear I should be building on another man's foundation.
making it my ambition, however, not to tell the Good News where Christ's name was already known, for fear I should be building on another man's foundation. But, as Scripture says, "Those shall see, to whom no report about Him has hitherto come, and those who until now have not heard shall understand." read more. And it is really this which has again and again prevented my coming to you.
And it is really this which has again and again prevented my coming to you. But now, as there is no more unoccupied ground in this part of the world, and I have for years past been eager to pay you a visit,
But now, as there is no more unoccupied ground in this part of the world, and I have for years past been eager to pay you a visit,
But now, as there is no more unoccupied ground in this part of the world, and I have for years past been eager to pay you a visit, I hope, as soon as ever I extend my travels into Spain, to see you on my way and be helped forward by you on my journey, when I have first enjoyed being with you for a time.
I hope, as soon as ever I extend my travels into Spain, to see you on my way and be helped forward by you on my journey, when I have first enjoyed being with you for a time.
I hope, as soon as ever I extend my travels into Spain, to see you on my way and be helped forward by you on my journey, when I have first enjoyed being with you for a time. But at present I am going to Jerusalem to serve God's people,
But at present I am going to Jerusalem to serve God's people,
But at present I am going to Jerusalem to serve God's people,
But at present I am going to Jerusalem to serve God's people, for Macedonia and Greece have kindly contributed a certain sum in relief of the poor among God's people, in Jerusalem.
for Macedonia and Greece have kindly contributed a certain sum in relief of the poor among God's people, in Jerusalem.
for Macedonia and Greece have kindly contributed a certain sum in relief of the poor among God's people, in Jerusalem. Yes, they have kindly done this, and, in fact, it was a debt they owed them. For seeing that the Gentiles have been admitted in to partnership with the Jews in their spiritual blessings, they in turn are under an obligation to render sacred service to the Jews in temporal things.
Yes, they have kindly done this, and, in fact, it was a debt they owed them. For seeing that the Gentiles have been admitted in to partnership with the Jews in their spiritual blessings, they in turn are under an obligation to render sacred service to the Jews in temporal things.
Yes, they have kindly done this, and, in fact, it was a debt they owed them. For seeing that the Gentiles have been admitted in to partnership with the Jews in their spiritual blessings, they in turn are under an obligation to render sacred service to the Jews in temporal things. So after discharging this duty, and making sure that these kind gifts reach those for whom they are intended, I shall start for Spain, passing through Rome on my way there;
So after discharging this duty, and making sure that these kind gifts reach those for whom they are intended, I shall start for Spain, passing through Rome on my way there; and I know that when I come to you it will be with a vast amount of blessing from Christ.
and I know that when I come to you it will be with a vast amount of blessing from Christ. But I entreat you, brethren, in the name of our Lord Jesus Christ and by the love which His Spirit inspires, to help me by wrestling in prayer to God on my behalf, read more. asking that I may escape unhurt from those in Judaea who are disobedient, and that the service which I am going to Jerusalem to render may be well received by the Church there, in order that if God be willing I may come to you with a glad heart, and may enjoy a time of rest with you. May God, who gives peace be with you all! Amen.
Herewith I introduce our sister Phoebe to you, who is a servant of the Church at Cenchreae,
Herewith I introduce our sister Phoebe to you, who is a servant of the Church at Cenchreae, that you may receive her as a fellow Christian in a manner worthy of God's people, and may assist her in any matter in which she may need help. For she has indeed been a kind friend to many, including myself.
that you may receive her as a fellow Christian in a manner worthy of God's people, and may assist her in any matter in which she may need help. For she has indeed been a kind friend to many, including myself.
I, Tertius, who write this letter, send you Christian greetings. Gaius, my host, who is also the host of the whole Church, greets you. So do Erastus, the treasurer of the city, and Quartus our brother.
To Him who has it in His power to make you strong, as declared in the Good News which I am spreading, and the proclamation concerning Jesus Christ, in harmony with the unveiling of the Truth which in the periods of past Ages remained unuttered, but has now been brought fully to light, and by the command of the God of the Ages has been made known by the writings of the Prophets among all the Gentiles to win them to obedience to the faith-- read more. to God, the only wise, through Jesus Christ, even to Him be the glory through all the Ages! Amen.
to God, the only wise, through Jesus Christ, even to Him be the glory through all the Ages! Amen.
For consider, brethren, God's call to you. Not many who are wise with merely human wisdom, not many of position and influence, not many of noble birth have been called.
Everything is allowable to me, but not everything is profitable. Everything is allowable to me, but to nothing will I become a slave.
Now as to things which have been sacrificed to idols. This is a subject which we already understand--because we all have knowledge of it. Knowledge, however, tends to make people conceited; it is love that builds us up.
Indeed, when they saw that I was entrusted with the preaching of the Good News to the Gentiles as Peter had been with that to the Jews-- for He who had been at work within Peter with a view to his Apostleship to the Jews had also been at work within me with a view to my Apostleship to the Gentiles-- read more. and when they perceived the mission which was graciously entrusted to me, they (that is to say, James, Peter, and John, who were considered to be the pillars of the Church)
Answer me this one question, "Is it on the ground of your obedience to the Law that you received the Spirit, or is it because, when you heard, you believed?" Are you so foolish? Having begun by the Spirit, are you now going to reach perfection through what is external?
Paul, an Apostle of Christ Jesus by the will of God: To God's people who are in Ephesus--believers in Christ Jesus.
Erastus stayed in Corinth; Trophimus I left behind me at Miletus, ill.
And always regard the patient forbearance of our Lord as salvation, as our dear brother Paul also has written to you in virtue of the wisdom granted to him. That is what he says in all his letters, when speaking in them of these things. In those letters there are some statements hard to understand, which ill-taught and unprincipled people pervert, just as they do the rest of the Scriptures, to their own ruin.