Reference: Romans, The Epistle to the
Fausets
AUTHENTICITY, GENUINENESS. Peter (2Pe 3:15-16) quotes Ro 2:4, calling it "Scripture." The epistles of Clement (Cor. 35) and Polycarp (ad Philippians 6) quote respectively Ro 1:29-32 and Ro 14:10-12. Irenaeus (iv. 27, section 2) quotes it as Paul's (Ro 4:10-11). Melito's "Hearing of Faith" is entitled from Romans 10 or Ga 3:2-3. The Muratorian Canon, Syriac and Old Latin versions, have it. Heretics admitted its canonicity; so the Ophites (Hippol. Haer. 99; Ro 1:20-26); Basilides (238, Ro 8:19-22; 5:13-14); Valentinus (195, Ro 8:11); the Valentinians Heracleon and Ptolemaeus; Tatian (Orat. 4, Ro 1:20), and Marcion's canon. The epistle of the churches of Vienne and Lyons (Eusebius, H. E. v. 1; Ro 8:18); Athenagoras (13, Ro 12:1,21; 1:24); Theophilus of Antioch (Autol. 79, Ro 2:6,29; 13:7-8). Irenaeus, Tertullian, and Clement of Alexandria often quote it.
DATE AND PLACE OF WRITING. Paul wrote while at Corinth, for he commends to the Romans Phoebe, deaconess of Cenchreae, the port of Corinth (Ro 16:1-2). He was lodging at Gaius' house (Ro 16:23), a chief member of the Corinthian church (1Co 1:14). Erastus, "treasurer" ("chamberlain", KJV), belonged to Corinth (2Ti 4:20; Ac 19:22). The time was during his visit in the winter and spring following his long stay at Ephesus (Ro 16:27); for he was just about to carry the contributions of Macedonia and Achaia to Jerusalem (Ro 15:25-27; compare Ac 20:22), just after his stay at Corinth at this time (Ac 24:17; 1Co 16:4; 2Co 8:1-2; 9:1, etc.). His design of visiting Rome after Jerusalem (Ro 15:23-25) at this particular time appears incidentally from Ac 19:21. Thus, Paul wrote it in his third missionary journey, at the second of the two visas to Corinth recorded in Acts. He remained then three months in Greece.
He was on the point of sailing to Jerusalem when obliged to alter his purpose; the sea therefore was by this time navigable. It was not late in the spring, for, after passing through Macedon and visiting the coast of Asia Minor, he still expected to reach Jerusalem by Pentecost (Ac 20:16). He must therefore have written the epistle to the Romans early in spring, A.D. 58. Thus, it is logically connected with the epistles to the Galatians and Corinthians. He wrote 1 Corinthians before leaving Ephesus; 2 Corinthians on his way to Corinth; and Galatians at Corinth, where also he wrote Romans. Hence, the resemblance of these two epistles in style and substance. The epistle to the Galatians and the two almost contemporaneous epistles to the Corinthians are the most intense in feeling and varied in expression of Paul's epistles.
OCCASION. Intending long to visit Rome and Spain (Ro 1:9-13; 15:22-29), he was for the present unable, being bound for Jerusalem with the alms of the Gentile Christians. But, as Phoebe a deaconess of the neighbouring Cenchreae was starting for Rome (Ro 16:1-2), he sends meantime this epistle by her. Tertius wrote it at his dictation (Ro 16:22), the apostle with his own hand, as in other epistles, probably adding the benediction and abrupt doxology at the close. Had Peter or any other apostle founded the church at Rome, some allusion to him would have occurred in this epistle or in Paul's epistles written at Rome. Moreover Paul's rule was not to build on another's foundation (Ro 15:20). Also in dividing the field of labour between himself and Peter (Ga 2:7-9), as apostle of the Gentiles he claims the Romans as his share (Ro 1:13) and hopes to confer some "spiritual gift" (charism) on them to establish them; implying that heretofore no apostle had been with them to do so (Ro 1:11; compare Ac 8:14-17).
The date of the introduction of Christianity at Rome must have been very early. Andronicus and Junia were "in Christ" even before Paul. Probably of the Roman strangers or pilgrim sojourners at Jerusalem (Ac 2:10) who heard Peter's sermon at Pentecost, some were among the converts, and brought back the gospel to the metropolis. (See RUFUS.) In this sense Peter founded the church at Rome, though having never yet visited it. The constant contact between Judaea and Rome through commerce, the passing of soldiers back and forward from Caesarea, and the repairing of Jewish settlers at Rome to Jerusalem for the three great feasts, ensured an early entrance of the gospel into Rome. Hence too at first the church there had that tinge of Judaism which this epistle corrects. Its members were in part Jews originally, in part Gentiles (compare as to the Jewish element Romans 2; Romans 3; Romans 7; Romans 9; Ro 11:13). A considerable number saluted in Romans 16 were Jew-Christians: Mary, Aquila, Priscilla, Andronicus and Junia, Paul's kinsmen, Herodion, Apelles, Aristobulus (of the Herodian family).
The Jews at Rome were so numerous that Augustus assigned them a separate quarter beyond the Tiber, and permitted them freely to exercise their religion (Philo, Leg. ad Caium, 568). That Gentiles, however, composed the bulk of the Roman church appears from Ro 1:5,13; 9:3-4; 10:1, "my prayer to God for them" (the Jews, as distinguished from the Gentiles whom he here more directly addresses; so Sinaiticus, Vaticanus, Alexandrinus manuscripts read for "Israel"), Ro 11:23,25,30. But the Gentiles of this church were not Latin, but Greek. The literature of the early Roman church was written in Greek; the names of its bishops are almost all Greek. The early Latin versions of the New Testament were made for the provinces, especially Africa, nor Rome. The names in the salutations (Romans 16) are generally Greek; and the Latin names, Aquila, Priscilla, Junia, Rufus, were Jews. Julia (of the imperial household), Amplias, and Urbanus, are the few exceptions.
The Greeks were the most enterprising and intelligent of the middle and lower classes at Rome. Juvenal alludes satirically to their numbers and versatility (iii. 60-80; vi. 184); their intellectual restlessness made them sit loosely to traditional superstitions, and to be more open than others to inquire into the claims of Christianity. Many of the names (Romans 16) are found in the lists of freedmen and slaves of the early Roman emperors, "they of Caesar's household" (Php 4:22). (See PALACE.) From the lower and middle classes, petty tradesmen, merchants, and army officers, the gospel gradually worked upward; still "not many wise ... mighty ... noble were called" (1Co 1:26). The legend of Peter and Paul presiding together over the church at Rome probably represents the combination of Jews and Gentiles in it. The joint episcopate of Linus and Cletus subsequently may be explained by supposing one ruled over the Jewish, the other over the Gentile congregation; this gives point to the general argument of Romans 1-3 and Ro 10:12, that there is no respect of nationality with God. Accordingly, the epistle has the character of a general treatise.
The metropolitan church was the fittest one to whom to address such a general exposition of doctrine, at the same time the injunction of obedience to temporal rulers was appropriate at the head quarters of the imperial government (Ro 13:1). The epistles to Corinthians and Galatians, immediately preceding chronologically, are full of personal references. The epistle to the Romans summarizes what he had just written; namely, epistle to Corinthians representing the attitude of the gospel to the Gentile world, the epistle to Galatians its relation to Judaism. What was in these two epistles immediately drawn out by special Judaizing errors of the Galatians, and Gentile licence of the Corinthians, is in Romans methodically combined together add arranged for general application.
The doctrine of justification by faith only on the one hand is stated (Romans 1-5) as in Galatians; on the other antinomianism is condemned (Romans 6); and the avoidance of giving offence as to meats (Romans 14) answers to 1Co 6:12, etc., 1Co 8:1, etc. Alexandrinus manuscript transposes the doxology Ro 16:25-27 (which Sinaiticus and Vaticanus manuscripts keep as KJV) to the close of Romans 14. Probably the epistle was circulated in two forms, both with and without the two last chapters. The form without them removed the personal allusions which manuscript G still more divested it
See Verses Found in Dictionary
Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and Proselytes,
Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John: Who, when they had come down, prayed for them that they might receive the Holy Spirit: read more. (For as yet he had fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then they laid their hands on them, and they received the Holy Spirit.
After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia, and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. So he sent into Macedonia two of them that ministered to him, Timothy and Erastus; but he himself stayed in Asia for a season.
For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
And now behold, I go bound in the spirit to Jerusalem, not knowing the things that shall befall me there:
Now after many years, I came to bring alms to my nation, and offerings.
Paul, a servant of Jesus Christ, called to be an apostle, separated to the gospel of God, (Which he had promised before by his prophets in the holy scriptures) read more. Concerning his Son Jesus Christ our Lord, who was born of the seed of David according to the flesh. And declared to be the Son of God, with power, according to the spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship for obedience to the faith among all nations for his name:
By whom we have received grace and apostleship for obedience to the faith among all nations for his name: Among whom are ye also the called of Jesus Christ: read more. To all that are in Rome, beloved of God, called to be saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ.
To all that are in Rome, beloved of God, called to be saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole 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, Making request (if by any means now at length I may have a prosperous journey by the will of God) to come to you.
Making request (if by any means now at length I may have a prosperous journey by the will of God) to come to you. For I long to see you, that I may impart to you some spiritual gift, to the end ye may be established;
For I long to see you, that I may impart to you some spiritual gift, to the end ye may be established;
For I long to see you, that I may impart to you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you, by the mutual faith both of you and me.
That is, that I may be comforted together with you, by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that I have often purposed to come to you (but have been hitherto hindered) that I might have some fruit among you also, even as among other Gentiles.
Now I would not have you ignorant, brethren, that I have often purposed to come to you (but have been hitherto hindered) that I might have some fruit among you also, even as among other Gentiles.
Now I would not have you ignorant, brethren, that I have often purposed to come to you (but have been hitherto hindered) that I might have some fruit among you also, even as among other Gentiles.
Now I would not have you ignorant, brethren, that I have often purposed to come to you (but have been hitherto hindered) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks, and to the barbarians, both to the wise, and to the unwise. read more. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God to salvation to every one that believeth; to the Jew first, and also to the Greek. read more. For in this is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. read more. Professing themselves to be wise, they became fools: And changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping animals. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves:
Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves: Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed for ever. Amen. read more. For this cause God gave them up to vile affections. For even their women did change the natural use into that which is against nature:
Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventers of evil things, disobedient to parents, read more. Without understanding, covenant-breakers, without natural affection, implacable, unmerciful: Who, knowing the judgment of God, that they who commit such things are worthy of death; not only do the same, but have pleasure in them that do them.
Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance?
Who will render to every man according to his deeds:
But he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not from men, but from God.
What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that to them were committed the oracles of God. read more. For what if some did not believe? will their unbelief make the faith of God without effect? By no means: verily let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mayest overcome when thou art judged. But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) By no means: for then how shall God judge the world? For if the truth of God hath more abounded through my lie to his glory; why yet am I also judged as a sinner? And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they 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 God. They are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways: And the way of peace have they not known. There is no fear of God before their eyes. Now we know that whatever things the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being testified by the law and the prophets; Even the righteousness of God, which is by faith of Jesus Christ to all, and upon all them that believe; for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace, through the redemption that is in Jesus Christ: Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he may be just, and the justifier of him who believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? No; but by the law of faith. Therefore we conclude, 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 of the Gentiles? Yes, of the Gentiles also: Seeing it is one God who will justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? By no means: but we establish the law.
How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised: that he might be the father of all them that believe, though they are not circumcised, that righteousness might be imputed to them also;
Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ: By whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. read more. And not only so, but we glory in tribulations also; knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Holy Spirit which is given to us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet perhaps for a good man some would even dare to die. But God commendeth his love towards us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall 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, being reconciled, we shall be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement. Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. For until the law, sin was in the world: but sin is not imputed when there is no law.
For until the law, sin was in the world: but sin is not imputed when there is no law. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offense, so also is the free gift. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded to many. read more. And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation, but the free gift is of many offenses to justification. For if by one man's offense death reigned by one; much more they who receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore, as by the offense of one, judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men to justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound: That as sin hath reigned to death, even so might grace reign through righteousness to eternal life, by Jesus Christ our Lord.
But if the Spirit of him that raised Jesus from the dead dwelleth in you, he that raised Christ from the dead will also revive your mortal bodies by his Spirit that dwelleth in you.
For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. read more. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope: Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth, and travaileth in pain together until now:
For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertain the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
Brethren, my heart's desire and prayer to God for Israel is, that they may be saved.
For there is no difference between the Jew and the Greek: for the same Lord over all, is rich to all that call upon him,
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office:
And they also, if they abide not still in unbelief, shall be ingrafted: for God is able to ingraft them again.
For I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that blindness in part hath happened to Israel, until the fullness of the Gentiles shall be come in.
For as ye in times past have not believed God, yet have now obtained mercy through their unbelief;
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.
Be not overcome by evil, but overcome evil with good.
Let every soul be subject to the higher powers. For there is no power but from God: the powers that are, are ordained by God.
Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. read more. So then every one of us shall give account of himself to God.
And I myself also am persuaded concerning you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written the more boldly to you in some sort, as putting you in mind, because of the grace that is given to me from God. read more. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit. I have therefore cause for glorying through Jesus Christ, in those things which pertain to God. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and around to Illyricum, I have fully preached the gospel of Christ. And so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
And so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: But as it is written, They shall see to whom he was not spoken of: and they that have not heard shall understand. read more. For which cause also I have been much hindered from coming to you.
For which cause also I have been much hindered from coming to you. But now having no more place in these parts, and having a great desire these many years to come to you;
But now having no more place in these parts, and having a great desire these many years to come to you;
But now having no more place in these parts, and having a great desire these many years to come to you; Whenever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I shall be somewhat filled with your company.
Whenever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I shall be somewhat filled with your company.
Whenever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I shall be somewhat filled with your company. But now I go to Jerusalem to minister to the saints.
But now I go to Jerusalem to minister to the saints.
But now I go to Jerusalem to minister to the saints.
But now I go to Jerusalem to minister to the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor of the saints who are at Jerusalem.
For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor of the saints who are at Jerusalem.
For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor of the saints who are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things.
It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things.
It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things. When therefore I have performed this, and have sealed to them this fruit, I will go by you into Spain.
When therefore I have performed this, and have sealed to them this fruit, I will go by you into Spain. And I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.
And I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; read more. That I may be delivered from them in Judea who do not believe; and that my service which I have for Jerusalem, may be acceptable to the saints; That I may come to you with joy by the will of God, and may with you be refreshed. Now the God of peace be with you all. Amen.
I commend to you Phebe our sister, who is a servant of the church which is at Cenchrea:
I commend to you Phebe our sister, who is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as it becometh saints, and that ye assist her in whatever business she hath need of you: for she hath been a succorer of many, and of myself also.
That ye receive her in the Lord, as it becometh saints, and that ye assist her in whatever business she hath need of you: for she hath been a succorer of many, and of myself also.
I Tertius, who wrote this epistle, salute you in the Lord. Gaius my host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
Now to him that is able to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which hath been kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: read more. To God the only wise, be glory through Jesus Christ for ever. Amen.
To God the only wise, be glory through Jesus Christ for ever. Amen.
I thank God that I baptized none of you, but Crispus and Gaius;
For ye see your calling, brethren, that not many wise men after the flesh, not many mighty, not many noble are called:
All things are lawful to me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.
Now as concerning things offered to idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.
But on the contrary, when they saw that the gospel of the uncircumcision was committed to me, as the gospel of the circumcision was to Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me towards the Gentiles:) read more. And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given to me, they gave to me and Barnabas the right hands of fellowship; that we should go to the heathen, and they to the circumcision.
This only would I learn from you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus, and to the faithful in Christ Jesus:
All the saints salute you, chiefly they that are of Cesar's household.
Erastus abode at Corinth: but Trophimus I have left at Miletum sick.
And account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, hath written to you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.