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, Pamphylia, Egypt, the district of Libya near Cyrene, Jewish and proselyte visitors from Rome,
Now when the apostles in Jerusalem heard that Samaritans had accepted the word of God, they sent Peter and John to them. They went down and prayed for them to receive the Holy Spirit. read more. Before this, he had not come on any of them. They had only been baptized in the name of the Lord Jesus. Then Peter and John laid their hands on them, and they received the Holy Spirit.
After these things had happened, Paul decided to go through Macedonia and Achaia and then to go on to Jerusalem. "After I have gone there," he told them, "I must also see Rome." Then he sent two of his helpers, Timothy and Erastus, to Macedonia, while he himself stayed in Asia a while longer.
Paul had decided to sail past Ephesus to avoid spending time in Asia, as he was in a hurry to get to Jerusalem for the day of Pentecost, if that was possible.
And now, compelled by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there,
After many years, I have come back to my people to bring gifts for the poor and to offer sacrifices.
From: Paul, a servant of Jesus the Messiah, called to be an apostle and set apart for God's gospel, which he promised beforehand through his prophets in the Holy Scriptures read more. regarding his Son. He was a descendant of David with respect to his humanity and was declared by the resurrection from the dead to be the powerful Son of God according to the spirit of holiness Jesus the Messiah, our Lord. Through him we received grace and a commission as an apostle to bring about faithful obedience among all the gentiles for the sake of his name.
Through him we received grace and a commission as an apostle to bring about faithful obedience among all the gentiles for the sake of his name. You, too, are among those who have been called to belong to Jesus the Messiah. read more. To: Everyone in Rome, loved by God and called to be holy. May grace and peace from God our Father and the Lord Jesus, the Messiah, be yours!
To: Everyone in Rome, loved by God and called to be holy. May grace and peace from God our Father and the Lord Jesus, the Messiah, be yours! First of all, I thank my God through Jesus the Messiah for all of you, because the news about your faith is being reported throughout the world. read more. For God, whom I serve with my spirit by preaching the gospel about his Son, is my witness how constantly I mention you
For God, whom I serve with my spirit by preaching the gospel about his Son, is my witness how constantly I mention you in my prayers at all times, asking that somehow by God's will I may at last succeed in coming to you.
in my prayers at all times, asking that somehow by God's will I may at last succeed in coming to you. For I am longing to see you so that I may impart to you some spiritual gift to make you strong,
For I am longing to see you so that I may impart to you some spiritual gift to make you strong,
For I am longing to see you so that I may impart to you some spiritual gift to make you strong, that is, that we may be mutually encouraged by each other's faith, both yours and mine.
that is, that we may be mutually encouraged by each other's faith, both yours and mine. I do not want you to be unaware, brothers, that I often planned to come to you (but have been prevented from doing so until now), so that I might reap a harvest among you, just as I have among the rest of the gentiles.
I do not want you to be unaware, brothers, that I often planned to come to you (but have been prevented from doing so until now), so that I might reap a harvest among you, just as I have among the rest of the gentiles.
I do not want you to be unaware, brothers, that I often planned to come to you (but have been prevented from doing so until now), so that I might reap a harvest among you, just as I have among the rest of the gentiles.
I do not want you to be unaware, brothers, that I often planned to come to you (but have been prevented from doing so until now), so that I might reap a harvest among you, just as I have among the rest of the gentiles. Both to Greeks and to barbarians, both to wise and to foolish people, I am a debtor. read more. That is why I am so eager to proclaim the gospel to you who live in Rome, too.
That is why I am so eager to proclaim the gospel to you who live in Rome, too. For I am not ashamed of the gospel, because it is God's power for the salvation of everyone who believes, of the Jew first and of the Greek as well. read more. For in the gospel God's righteousness is being revealed from faith to faith, as it is written, "The righteous will live by faith."
For since the creation of the world God's invisible attributes his eternal power and divine nature have been understood and observed by what he made, so that people are without excuse.
For since the creation of the world God's invisible attributes his eternal power and divine nature have been understood and observed by what he made, so that people are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him. Instead, their thoughts turned to worthless things, and their senseless hearts were darkened. read more. Though claiming to be wise, they became fools and exchanged the glory of the immortal God for images that looked like mortal human beings, birds, four-footed animals, and reptiles. For this reason, God delivered them to sexual impurity as they followed the lusts of their hearts and dishonored their bodies with one another.
For this reason, God delivered them to sexual impurity as they followed the lusts of their hearts and dishonored their bodies with one another. They exchanged God's truth for a lie and worshipped and served the creation rather than the Creator, who is blessed forever. Amen. read more. For this reason, God delivered them to degrading passions as their females exchanged their natural sexual function for one that is unnatural.
They have become filled with every kind of wickedness, evil, greed, and depravity. They are full of envy, murder, quarreling, deceit, and viciousness. They are gossips, slanderers, God-haters, haughty, arrogant, boastful, inventors of evil, disobedient to their parents, read more. foolish, faithless, heartless, and ruthless. Although they know God's just requirement that those who practice such things deserve to die they not only do these things but even applaud others who practice them.
Or are you unaware of his rich kindness, forbearance, and patience, that it is God's kindness that is leading you to repent?
For he will repay everyone according to what that person has done:
No, a person is a Jew inwardly, and circumcision is a matter of the heart, brought about by the Spirit, not by a written law. That person's praise will come from God, not from people.
What advantage, then, does the Jew have, or what value is there in circumcision? There are all kinds of advantages! First of all, the Jews have been entrusted with the utterances of God. read more. What if some of the Jews were unfaithful? Their unfaithfulness cannot cancel God's faithfulness, can it? Of course not! God is true, even if everyone else is a liar. As it is written, "You are right when you speak, and win your case when you go into court." But if our unrighteousness serves to confirm God's righteousness, what can we say? God is not unrighteous when he vents his wrath on us, is he? (I am talking in human terms.) Of course not! Otherwise, how could God judge the world? For if through my falsehood God's truthfulness glorifies him even more, why am I still being condemned as a sinner? Or can we say as some people slander us by claiming that we say "Let's do evil that good may result"? They deserve to be condemned! What, then, does this mean? Are we Jews any better off? Not at all! For we have already accused everyone, both Jews and Greeks, of being under the power of sin. As it is written, "Not even one person is righteous. No one understands. No one searches for God. All have turned away. They have become completely worthless. No one shows kindness, not even one person! Their throats are open graves. With their tongues they deceive. The venom of poisonous snakes is under their lips. Their mouths are full of cursing and bitterness. They run swiftly to shed blood. Ruin and misery characterize their lives. They have not learned the path to peace. They don't fear God. Now we know that whatever the Law says applies to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God. Therefore, God will not justify any human being by means of the actions prescribed by the Law, for through the Law comes the full knowledge of sin. But now, apart from the Law, God's righteousness is revealed and is attested by the Law and the Prophets God's righteousness through the faithfulness of Jesus the Messiah for all who believe. For there is no distinction among people, since all have sinned and continue to fall short of God's glory. By his grace they are justified freely through the redemption that is in the Messiah Jesus, whom God offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past. He wanted to demonstrate at the present time that he himself is righteous and that he justifies anyone who has the faithfulness of Jesus. What, then, is there to boast about? That has been eliminated. On what principle? On that of actions? No, but on the principle of faith. For we maintain that a person is justified by faith apart from the actions prescribed by the Law. Is God the God of the Jews only? Is he not the God of the gentiles, too? Yes, of the gentiles, too, since there is only one God who will justify the circumcised on the basis of faith and the uncircumcised by that same faith. Do we, then, abolish the Law by this faith? Of course not! Instead, we uphold the Law.
Under what circumstances was it credited? Was he circumcised or uncircumcised? He had not yet been circumcised, but was uncircumcised. Afterward he received the mark of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. Therefore, he is the ancestor of all who believe while uncircumcised, in order that righteousness may be credited to them.
Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus the Messiah. Through him we have also obtained access by faith into this grace by which we have been established, and we boast because of our hope in God's glory. read more. Not only that, but we also boast in our sufferings, knowing that suffering produces endurance, endurance produces character, and character produces hope. Now this hope does not disappoint us, because God's love has been poured out into our hearts by the Holy Spirit, who has been given to us. For at just the right time, while we were still powerless, the Messiah died for the ungodly. For it is rare for anyone to die for a righteous person, though somebody might be brave enough to die for a good person. But God demonstrates his love for us by the fact that the Messiah died for us while we were still sinners. Now that we have been justified by his blood, how much more will we be saved from wrath through him! For if, while we were enemies, we were reconciled to God through the death of his Son, how much more, having been reconciled, will we be saved by his life! Not only that, but we also continue to boast about God through our Lord Jesus the Messiah, through whom we have now been reconciled. Just as sin entered the world through one man, and death resulted from sin, therefore everyone dies, because everyone has sinned. Certainly sin was in the world before the Law was given, but no record of sin is kept when there is no Law.
Certainly sin was in the world before the Law was given, but no record of sin is kept when there is no Law. Nevertheless, death ruled from the time of Adam to Moses, even over those who did not sin in the same way Adam did when he disobeyed. He is a foreshadowing of the one who would come.
Nevertheless, death ruled from the time of Adam to Moses, even over those who did not sin in the same way Adam did when he disobeyed. He is a foreshadowing of the one who would come. But God's free gift is not like Adam's offense. For if many people died as the result of one man's offense, how much more have God's grace and the free gift given through the kindness of one man, Jesus the Messiah, been showered on many people! read more. Nor can the free gift be compared to what came through the man who sinned. For the sentence that followed one man's offense resulted in condemnation, but the free gift brought justification, even after many offenses. For if, through one man, death ruled because of that man's offense, how much more will those who receive such overflowing grace and the gift of righteousness rule in life because of one man, Jesus the Messiah! Consequently, just as one offense resulted in condemnation for everyone, so one act of righteousness results in justification and life for everyone. For just as through one man's disobedience many people were made sinners, so also through one man's obedience many people will be made righteous. Now the Law crept in so that the offense would increase. But where sin increased, grace increased even more, so that, just as sin ruled by bringing death, so also grace might rule by bringing justification that results in eternal life through Jesus the Messiah, our Lord.
And if the Spirit of the one who raised Jesus from the dead is living in you, then the one who raised the Messiah from the dead will also make your mortal bodies alive by his Spirit who lives in you.
For I consider that the sufferings of this present time are not worth comparing with the glory that will be revealed to us. For the creation is eagerly awaiting the revelation of God's children, read more. because the creation has become subject to futility, though not by anything it did. The one who subjected it did so in the certainty that the creation itself would also be set free from corrupting bondage in order to share the glorious freedom of God's children. For we know that all the rest of creation has been groaning with the pains of childbirth up to the present time.
for I could wish that I myself were condemned and cut off from the Messiah for the sake of my brothers, my own people, who are Israelis. To them belong the adoption, the glory, the covenants, the giving of the Law, the worship, and the promises.
Brothers, my heart's desire and prayer to God about the Jews is that they would be saved.
There is no difference between Jew and Greek, because they all have the same Lord, who gives richly to all who call on him.
I am speaking to you gentiles. Because I am an apostle to the gentiles, I magnify my ministry
If the Jews do not persist in their unbelief, they will be grafted in again, because God is able to graft them in.
For I want to let you know about this secret, brothers, so that you will not claim to be wiser than you are: Stubbornness has come to part of Israel until the full number of the gentiles comes to faith.
For just as you disobeyed God in the past but now have received his mercy because of their disobedience,
I therefore urge you, brothers, in view of God's mercies, to offer your bodies as living sacrifices that are holy and pleasing to God, for this is the reasonable way for you to worship.
Do not be conquered by evil, but conquer evil with good.
Every person must be subject to the governing authorities, for no authority exists except by God's permission. The existing authorities have been established by God,
Pay everyone whatever you owe them taxes to whom taxes are due, tolls to whom tolls are due, fear to whom fear is due, honor to whom honor is due. Do not owe anyone anything except to love one another. For the one who loves another has fulfilled the Law.
Why, then, do you criticize your brother? Or why do you despise your brother? For all of us will stand before the judgment seat of God. For it is written, "As certainly as I live, declares the Lord, every knee will bow to me, and every tongue will praise God." read more. Consequently, each of us will give an account of himself to God.
I myself am convinced, my brothers, that you yourselves are filled with goodness and full of all the knowledge you need to be able to instruct each other. However, on some points I have written to you rather boldly, both as a reminder to you and because of the grace given me by God read more. to be a minister of the Messiah Jesus to the gentiles in the priestly service of the gospel of God, so that the offering brought by gentiles may be acceptable, sanctified by the Holy Spirit. Therefore, in the Messiah Jesus I have the right to boast about my work for God. For I am bold enough to tell you only about what the Messiah has accomplished through me in bringing gentiles to obedience. By my words and actions, by the power of signs and wonders, and by the power of God's Spirit, I have fully proclaimed the gospel of the Messiah from Jerusalem as far as Illyricum. My one ambition is to proclaim the gospel where the name of the Messiah is not known, so I don't build on someone else's foundation.
My one ambition is to proclaim the gospel where the name of the Messiah is not known, so I don't build on someone else's foundation. Rather, as it is written, "Those who were never told about him will see, and those who have never heard will understand." read more. This is why I have so often been hindered from coming to you.
This is why I have so often been hindered from coming to you. But now, having no further opportunities in these regions, I want to come to you, as I've desired to do for many years.
But now, having no further opportunities in these regions, I want to come to you, as I've desired to do for many years.
But now, having no further opportunities in these regions, I want to come to you, as I've desired to do for many years. Now that I am on my way to Spain, I hope to see you when I come your way and, after I have enjoyed your company for a while, to be sent on by you.
Now that I am on my way to Spain, I hope to see you when I come your way and, after I have enjoyed your company for a while, to be sent on by you.
Now that I am on my way to Spain, I hope to see you when I come your way and, after I have enjoyed your company for a while, to be sent on by you. Right now, however, I'm going to Jerusalem to minister to the saints,
Right now, however, I'm going to Jerusalem to minister to the saints,
Right now, however, I'm going to Jerusalem to minister to the saints,
Right now, however, I'm going to Jerusalem to minister to the saints, because the believers in Macedonia and Achaia have been eager to share their resources with the poor among the saints in Jerusalem.
because the believers in Macedonia and Achaia have been eager to share their resources with the poor among the saints in Jerusalem.
because the believers in Macedonia and Achaia have been eager to share their resources with the poor among the saints in Jerusalem. Yes, they were eager to do this, and in fact they are obligated to help them, for if the gentiles have shared in their spiritual blessings, they are obligated to be of service to them in material things.
Yes, they were eager to do this, and in fact they are obligated to help them, for if the gentiles have shared in their spiritual blessings, they are obligated to be of service to them in material things.
Yes, they were eager to do this, and in fact they are obligated to help them, for if the gentiles have shared in their spiritual blessings, they are obligated to be of service to them in material things. So when I have completed this task and have put my seal on this contribution of theirs, I will visit you on my way to Spain.
So when I have completed this task and have put my seal on this contribution of theirs, I will visit you on my way to Spain. And I know that when I come to you I will come with the full blessing of the Messiah.
And I know that when I come to you I will come with the full blessing of the Messiah. Now I urge you, brothers, by our Lord Jesus, the Messiah, and by the love that the Spirit produces, to join me in my struggle, earnestly praying to God for me read more. that I may be rescued from the unbelievers in Judea, that my ministry to Jerusalem may be acceptable to the saints, and that if it's God's will, I may come to you with joy and be refreshed together with you. Now may the God who grants peace be with all of you! Amen.
Now I commend to you our sister Phoebe, a deaconess in the church at Cenchrea.
Now I commend to you our sister Phoebe, a deaconess in the church at Cenchrea. Welcome her in the Lord as is appropriate for saints, and provide her with anything she may need from you, for she has assisted many people, including me.
Welcome her in the Lord as is appropriate for saints, and provide her with anything she may need from you, for she has assisted many people, including me.
I, Tertius, who penned this letter, greet you in the Lord. Gaius, who is host to me and the whole church, greets you. Erastus, the city treasurer, and our brother Quartus greet you.
Now to the one who is able to strengthen you with my gospel and the message that I preach about Jesus, the Messiah, by revealing the secret that was kept hidden from long ago but now has been made known through the prophets to all the gentiles, in keeping with the decree of the eternal God to bring them to the obedience that springs from faith read more. to the only wise God, through Jesus the Messiah, be glory forever! Amen.
to the only wise God, through Jesus the Messiah, be glory forever! Amen.
Brothers, think about your own calling. Not many of you were wise by human standards, not many were powerful, not many were of noble birth.
Everything is permissible for me, but not everything is helpful. Everything is permissible for me, but I will not allow anything to control me.
Now concerning food offered to idols: We know that we all possess knowledge. Knowledge puffs up, but love builds up.
In fact, they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter had been entrusted with the gospel for the circumcised. For the one who worked through Peter by making him an apostle to the circumcised also worked through me by sending me to the gentiles. read more. So when James, Cephas, and John (who were reputed to be leaders) recognized the grace that had been given me, they gave Barnabas and me the right hand of fellowship, agreeing that we should go to the gentiles and they to the circumcised.
I want to learn only one thing from you: Did you receive the Spirit by doing the actions of the Law or by believing what you heard? Are you so foolish? Having started out with the Spirit, are you now ending up with the flesh?
From: Paul, an apostle of the Messiah Jesus by God's will. To: His holy and faithful people in Ephesus who are in union with the Messiah Jesus.
Erastus stayed in Corinth, and I left Trophimus in Miletus because he was sick.
Think of our Lord's patience as facilitating salvation, just as our dear brother Paul also wrote to you according to the wisdom given him. He speaks about this subject in all his letters. Some things in them are hard to understand, which ignorant and unstable people distort, leading to their own destruction, as they do the rest of the Scriptures.