Paul's Epistle to the Romans

(51) Explanation for Writing

Romans 15:14-16



14And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
15Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
16That 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 Ghost.


The Apostle Paul begins to conclude this letter long before he actually does so. The change from doctrine to putting the doctrine into practice has made it difficult for him to say goodbye to these Roman saints for they were apparently weak in both. He has intense personal feelings for them even though he has never been to Rome. Someone may ask, “Why did you write this letter?”, therefore, he explains his reason now, rather than allowing rumors and speculation, over this question, to become one of those minor issues that can affect Christian unity.


14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.

And I myself also am persuaded of you,

In the rest of chapter 15 Paul states his reason for writing to the Romans and his great desire to visit them. Despite the fact that he has never met the Roman Christians, he is confident that they will welcome his criticism. This confidence is based on what he has heard of their goodness. In addition, he is assured of their knowledge of Christian doctrine, which qualifies them to criticize others

This is supposed to be an address to the Gentiles; and so it is handled with great sensitivity. He seems to apologize for the freedom he had used in writing to them; in which he leads them to understand that the authority he had received by way of his apostolic office, and the exercise of that office benefitted them in particular. So they could not be offended when they found themselves so remarkably distinguished.

my brethren,

My brethren is an expression of affection; showing that he was not of a mind to assume uncalled for authority, or to lord it over their faith.

Paul did not want the Roman believers to think that he considered them spiritually immature. Therefore, the dressing-down which he will give them in this epistle is not to be received by them alone but by every reader of the Epistle to the Romans, in every country, in every age—that would be us.

that ye also are full of goodness,

Paul had no personal acquaintance with these Christians, and yet he says he was persuaded by their outstanding qualities, although he knew them only through hearsay. As we must not, on the one hand, be so simple as to believe every word; so, on the other hand, we must not be so skeptical as to believe nothing; but especially we must be willing to believe good concerning others. In this case charity (love) hopeth all things, and believeth all things, and (if the probabilities are in any way compelling, as they were here) be persuaded that they have some outstanding Christian qualities. It is safer to err on this side.

Goodness,” does not signify only moral excellence, but a disposition to do good, such as treating others kindly. Paul knew that the Roman believers were full of goodness and kindness and that they were competent enough in doctrine to be able to admonish one another. Nevertheless the apostle has spoken boldly “on some points,” Such as, Romans 6:12[1]; 8:9[2]; 12:3[3]; 13:3[4] ; 14:3, 10, 15[5]).

Paul began his epistle by praising them (Romans 1:8[6]), “Your faith is spoken of throughout the world.” He did it because sometimes he had scolded them sharply; now he concludes with a commendation, so they can part as friends. This he does like an orator. It was not a piece of idle flattery and compliment, but a due acknowledgment of their worth, and of the grace of God in them. We must be prepared to observe and commend in others that which is excellent and praise-worthy; it is part of the present compensation of virtue and usefulness, and will be useful to cause a holy imitation in others. It was a great credit to the Romans to be commended by Paul, a man of such great judgment and integrity; too skilful to be deceived and too honest to flatter.

There was indeed the danger of pride and haughtiness in the city of Rome; and among the Gentile converts there might have been some reluctance to receive instruction from a foreign Jew. But the apostle was persuaded that all this was overcome by the mild and humbling spirit of religion, and that they were likely to obey any just commands. He made this observation, therefore, to create respect for his authority as an apostle.

filled with all knowledge,

The combination of goodness with knowledge is required for one to have an effective ministry in teaching the Word and dealing out correction. It is a very rare and an excellent combination of attributes; it is the head and the heart of the new man.
Filled with all knowledge, that is, instructed in the doctrines and duties of the Christian religion. This was true; but there still might be some comparatively unimportant and nonessential points, on which they might not be entirely in agreement. On these, the apostle had not written to communicate "new" ideas, but to "remind" them of the great principles on which they were previously instructed; and on these nonessential points, they would be able to instruct or admonish each other.

Therefore, those who were citizens of the kingdom did not lack confidence in their ability to discharge their duties, and that led Paul to write to them; he states his reason for writing in the next verse. They were able to bring to mind; to bring the truth to bear on the mind and conscience. It does not refer exclusively to the correction of faults, or to reproof for transgression.

able also to admonish one another.

To knowledge and goodness it is necessary to add another gift, that is, the gift of having good communication skills. Those that have goodness and knowledge should be able to communicate what they have for the use and benefit of others. It is a pleasure to faithful ministers to see their work superseded by the gifts and graces of their people. How gladly would ministers bring to an end their admonishing work, if people were able and willing to admonish one another!

________________________verse 14 notes___________________________

[1](Romans 6:12) “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.” When we daily count ourselves to be dead to the penalty of sin and alive unto God, there will be no temptation to continue in sin for we will refuse that temptation out of thankfulness to God for counting us and treating us as if we were righteous.
[2](Romans 8:9) “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” The Holy Spirit of God is the decisive factor in salvation. If a man does not have the Spirit, he does not have Christ, and he is none of his. Paul clearly teaches that no one can receive Christ’s atonement for salvation unless the Spirit of God dwells within him. It is therefore irrational to say that there are Christians who have not fully received the blessing of the Spirit of God. There is no scriptural basis for a second work of grace or a baptism of the Holy Spirit subsequent to salvation. At salvation either we have all of the Spirit of God or we have none of Him.
[3](Romans 12:3) “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.” The transformation which comes through imputed righteousness is first exhibited in humility. The believer must be careful of being above-minded (Gr hyperphroneo), having an attitude of superiority. Rather we are to have a sober assessment of ourselves. This assessment is properly based in Galatians 2:20 where we recognize that we have been crucified with Christ and He lives through us.
[4](Romans 13:3) “For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:” Christians are never under subjection to injustice or a government of wickedness. Rulers are to be established to be a terror to evil and to promote the good. That is the basic principle of good government. Consequently, we are to respect any government which does so and reject any government which does not.
[5](Romans 14:3, 10, 15) “Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him…But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ…But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.”
[6](Romans 1:8) “First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.” So strong was the faith of these Roman believers, that it was like the church of the Thessalonians (I Thessalonians 1:8), Paul speaks of worldwide terms. The expression throughout the whole world is the common one for “everywhere.”

15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,

This is a beautiful combination of humility with authority. He has a divinely given authority for writing, but the bestowal of it was an act of God’s favor. He instructs them, not from the lofty pinnacle of a religious authority, but as one who, while divinely commissioned, is a sharer with them of grace.    

Romans 12:3 mentions this free grace: “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.” In this verse, Paul now expands the biblical idea of the transformed life. His authority to speak in the way he does comes from the grace which is given to him. The transformation which comes through imputed righteousness is first exhibited in humility. The believer must be careful of having an attitude of superiority. Rather we are to have a sober assessment of ourselves. This assessment is properly based in Galatians 2:20[7], where we recognize that we have been crucified with Christ and He lives through us.


This word is actually a conjunction that connects verse 15 to verse 14; "moreover" could be used in its place.


Notice how affectionately he speaks to them: "My brethren" (v. 14), and here, "brethren." He had taught himself, and others, the art of expressing ones feelings. He calls them all his brethren, to teach them brotherly love. Probably he wrote more courteously to them, because, being Roman citizens living near the court, they were more refined, and were due more respect; and therefore Paul, who became all things to all men, was willing, to please them in hope of eventually reaching them for Christ..

I have written the more boldly unto you in some sort

He acknowledges that he had written boldly to them at some times in the past. The manner of his words appeared to be bold and even presumptuous and perhaps some would even charge him with overstepping his authority.

Nevertheless…I have written—Even so, I hold this opinion of your extensive knowledge of the things of God; I have been bold in what I have written to you, or rather, to certain educated men among you who then translate my words; they need to receive such instructions more than the others; and I do this, because of the grace and the office which I have received from God, namely, to be the apostle to the Gentiles. This authority gave him the right to say anything which he judged to be important to their spiritual interests. He pursues this subject further in the following verse.

The more boldly—more boldly than might have been expected from a stranger. The reason why he showed this boldness in declaring his sentiments, he immediately states—that he had been specially called to the ministry of instructing the Gentiles.

In some sort—in part. Some believe that he referred to a "party" at Rome—the Gentile party (Whitby). Some think that he is referring to different "parts" of his epistle (Stuart). Probably the expression is designed to qualify the phrase "more boldly." The phrase, says Grotius, "diminishes" that of which it is spoken, as it does in 1 Corinthians 13:9[8], 12[9] ; and means the same as "somewhat more freely;" that is, I have been induced to write more freely, "partly" because I am appointed to this very office. I write somewhat more freely to a church among the Gentiles than I would to one among the Jews, "because" I am appointed to this very office.

As putting you in mind

Paul said that he did it (wrote to them) only to stimulate their remembrance: Paul was such a humble man that, although he excelled in knowledge, he would not pretend to tell them something they did not already know, but he would remind them of those things in which they had already been instructed. So Peter said about the same thing: “Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth” (2 Peter 1:12). A more accurate translation is, “I intend always to remind you of these things.” What is given here is the purpose for the writing of the letter. People commonly use this excuse; “the minister can not tell me anything that I do not already know.” If that was true, they could still stand to know it better, and to be reminded of it? This was a delicate way of communicating instruction. The apostles presumed that all Christians were acquainted with the great doctrines of religion; therefore, they did not command them to prove that they knew them. How happy would it be if all teachers would imitate the example of the "apostles" and be as modest and humble "as they were?"

because of the grace that is given to me of God,

Paul states that the reason for his writing the way he has is that the grace of God has made him an officiating-priest to preach the gospel as a priestly service. This is done to present the Gentiles as an acceptable thank offering to the Lord God. They are sanctified, not by circumcision, but by something much better, the Holy Spirit. He wants to include the Gentiles of the church at Rome in that offering.

Because of the grace—Because God has conferred on me the favor of appointing me to this function (an officiating-priest); “By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name” (Romans 1:5). Paul regards his calling as a heavenly gift. He wants to bring the nations of the world, both Jew and Gentile, into obedience to the faith (i.e., the body of doctrine which he teaches).

_______________________verse 15 notes__________________________

[7](Galatians 2:20) “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” This is Paul’s personal testimony, which may be repeated by every believer in Christ (Rom 6:3–11). Having been crucified with Christ when He died on Calvary, Paul is truly dead to everything else except Christ and what He represents. Paul’s faith united him to Christ in such a way that Christ’s death was his death, and Christ’s resurrection was his resurrection. In Christ, Paul found a perfect sacrifice for sin and a perfect righteousness forever. The beautiful thing is that you and I can say the same thing Paul said; “Christ liveth in me.”

[8](1 Corinthians 13:9) “For we know in part, and we prophesy in part.” Knowledge and prophecy as we now know it are suited only to an imperfect state of existence.
[9](1 Corinthians 13:12) “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” The apostle understands that complete maturity will not be achieved until we see the Lord face to face. At that time we will not only achieve complete maturity but perfect knowledge. As Paul puts it, but then shall I know even as also I am known. The gifts are fragmentary and only a means to an end. Paul’s advice is to keep your eyes on the goal and not on the means towards achieving that goal.


16 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 Ghost.

Paul was appointed by God to be a sort of serving-priest of Jesus Christ to the Gentiles. He looked upon his work of ministering the gospel of God as a priestly function in which he presented saved Gentiles as an acceptable offering to God because they had been set apart to God by the Holy Spirit through the new birth. G. Campbell Morgan wrote this: “What a radiant light this sheds on all our evangelistic and pastoral effort! Every soul won by the preaching of the gospel is not only brought into a place of safety and of blessing; he is an offering to God, a gift which gives Him satisfaction, the very offering He is seeking. Every soul carefully and patiently instructed in the things of Christ, and so made conformable to His likeness, is a soul in whom the Father takes pleasure. Thus we labor, not only for the saving of men, but for the satisfying of the heart of God. This is the most powerful motive.

That I should be the (a) minister of Jesus Christ to the Gentiles,

He did it as the apostle to the Gentiles. It was while He was working at fulfilling that office: “By whom we have received grace and apostleship…” (Romans 1:5). Paul considered it a great favor, and an honour that God had given him, by putting him into that office. Now, because of this grace given to him, he eagerly ministered among the Gentiles, so that God’s gift of grace would not be in vain. Christ received so that he might give; so did Paul; likewise we have talents which must not be buried. We must do our duty by honorably fulfilling the offices and places where we serve the Lord. It is good for ministers to be reminded often of the grace that is given unto them by God.

The minister, (λειτουργον). This is not the word which is commonly translated minister, (διακονος). This word is appropriately applied to those who minister in public offices or the affairs of the state. In the New Testament it is applied mainly to the Levitical priesthood, who ministered and served at the altar—“And every priest standeth daily ministering and offering oftentimes the same sacrifices,…” (Hebrews 10:11). It is, however, applied to the ministers of the New Testament, who to a large extent discharge the same offices within the church which were carried out by the Levitical priesthood; that is, they were engaged in promoting the welfare of the church, and occupied with holy things, etc.—"As they ministered to the Lord and fasted,…" (Acts 13:2). It is used in a larger sense still in Romans 15:27[10]. Paul must have understood his role as a minister to the Gentiles since that is the gist of Ephesians 3:8, “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.”

ministering the gospel of God,

“You are a minister of the word; give yourself wholly to it,” was Mr. Perkins’s motto. Paul was a minister. Observe the following about his ministry:

  1. Whose minister he was: He was the minister of Jesus Christ—“Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God” (1 Corinthians 4:1). He is our Master; we are his, and him we serve. The character of a faithful steward of God is that his ministry is centered in Christ and he is committed to Him. The apostle and minister of Christ is simply an underling, or an attendant of Christ. He takes orders and executes them.
  2. To whom: to the Gentiles. God had appointed him—“And he said unto me, Depart: for I will send thee far hence unto the Gentiles” (Acts 22:21). Peter and Paul had agreed on the focus of their ministry—“But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision” (Galatians 2:7- 9). The ministry of Paul was primarily, but not exclusively, to the Gentiles. That of Peter was primarily, but not exclusively, to the Jews. Both men were divinely appointed to proclaim a divine message by divine power.
  3. What he ministered: the gospel of God; executing the office of a Christian minister; the Christian minister is more spiritual, and therefore more excellent, than the Levitical priesthood. The job of a priest was to offer sacrifices. Paul here and in the next clause, speaks of Christian ministers as if they were priests, but he does it without implying that the ministers of the New Testament were literally priests to offer sacrifice. The question is, what is the sacrifice of which he speaks? It is the offering up-the sacrifice of the Gentiles. The Jewish sacrifices were abolished. The Messiah had fulfilled the purpose for which they were appointed, and they were to be done away with. (See the epistle to the Hebrews.) There was to be no further literal sacrifices. But now the offerings of the Gentiles were to be as acceptable as the offerings of the Jews had been. God made no distinction; and in speaking of these offerings, Paul used figurative language drawn from the Jewish rites. But surely he did not mean that the offerings of the Gentiles were literal sacrifices to make amends for sins; nor did he mean that there was to be an order of men who were to be called priests under the New Testament.

Dr. Whitby, in speaking of the Jewish sacrifices offered by the priest, said that they were sanctified or made acceptable by the libamen offered with them; and he compares himself, in preaching the Gospel, to the priest performing his sacred functions—preparing his sacrifice to be offered. ... The Holy Spirit is the libamen poured upon this sacrifice, by which it was sanctified and rendered acceptable to God. The Gentiles converted by him and dedicated to the service of God, are his sacrifices. The words of Isaiah, “And they shall bring all your brethren for an OFFERING unto the Lord, out of all NATIONS” (Isaiah 66:20), might have suggested the above idea to the mind of the apostle.

This is the apostle’s explanation of the beginning part of this verse: “He was appointed a minister of Christ to administer, or to act the part of a priest in reference to the gospel, that is, to present the Gentiles as a holy sacrifice to God.” Paul, therefore, no more calls himself a priest in the strict sense of the term, nor does he call the Gentiles a sacrifice in the literal meaning of that word. The expression, (ἱερουργοῦντα τὸ εὐαγγέλιον) rendered ministering the gospel, has been given several explanations. Erasmus translates it sacrificans evangelium, “presenting the gospel as a sacrifice;” Calvin interprets it, “consecrans evangelium,” which he explains as “performing the sacred mysteries of the gospel.” The general meaning of the phrase probably is, “acting the part of a priest in reference to the gospel.
that the offering up of the Gentiles might be acceptable,

      4. For what purpose: that the offering up (or sacrificing) of the Gentiles might be acceptable—that God might have the glory that would honor His name by the conversion of the Gentiles. Paul devoted himself to bringing about something that might be acceptable to God. Note how the conversion of the Gentiles is expressed: it is the offering up of the Gentiles; in which the Gentiles are looked upon either:

a. As the priests, offering the sacrifice of prayer and praise and other acts of religion. The Jews had been, for ages, the holy nation of God, the kingdom of priests, but now the Gentiles are made priests unto God—“And hast made us unto our God kings and priests: and we shall reign on the earth” (Rev. 5:10)—by their conversion to the Christian faith and consecration to the service of God, so that the scripture may be fulfilled; “In ever place incense shall be offered, and a pure offering” (Malachi 1:11). The converted Gentiles are said to be made nigh (Eph. 2:13). Or,
b. The Gentiles are themselves the sacrifice offered up to God by Paul, in the name of Christ, a living sacrifice, holy, acceptable to God; “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Romans 12:1). Paul gathered in souls by his preaching, not to keep them to himself, but to offer them up to God: Behold, I, and the children that God hath given me.

That the offering up.

The word here rendered offering up, (προσφορα), commonly means a sacrifice or an atoning offering, and is applied to Jewish sacrifices, Acts 21:26[11]. It is also applied to the sacrifice which was made by our Lord Jesus Christ when he offered himself on the cross for the sins of men (Ephesians 5:2[12]); (Hebrews 10:10[13]). It does not always mean bloody sacrifices, but it is used to denote any offering to God, (Hebrews 10:5, 8, 14, and 18[14]). Hence it is used in this large sense to denote the offering which the Gentiles who were converted to Christianity made of themselves; their devoting or dedicating themselves to God. The language is derived from the customs of the Jews; and the apostle represents himself figuratively as a priest presenting this offering to God.

Might be acceptable.

Or, approved by God. This was in accordance with the prediction in Isaiah 66:20, "They shall bring all your brethren for an offering unto the Lord out of all nations," etc. This does not mean that it was by any merit of the apostle that this offering was to be rendered acceptable; but that he was appointed to prepare the way, so that their offering, as well as that of the Jews, might come up before God. So we see that it was not Paul’s act that was to be acceptable, or which was “sanctified by the Holy Spirit;” the meaning is, “That the Gentiles, as a sacrifice, might be acceptable.”
being sanctified by the Holy Ghost.

Being sanctified. The offering being sanctified or made holy. The Jews prepared the sacrifice or made it fit to be an offering, through the use of salt, oil, or frankincense, according to the nature of the sacrifice. In reference to this, the apostle says that the offering of the Gentiles was rendered holy, or fit to be offered, by the converting and purifying influences of the Holy Spirit. They were prepared, not by salt and frankincense, but by the cleansing influences of God's Spirit—“And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32). And it is an acceptable offering, being sanctified by the Holy Ghost. Paul preached to them, and dealt with them; but that which made them sacrifices to God was their sanctification; and this was not his work, but the work of the Holy Ghost. None are acceptably offered to God except those that are sanctified: unholy things can never be pleasing to the holy God.

In the same way that the sacrifices were purified by water and other means, when prepared for the altar, so we are made fit for the service of God, rendered holy or acceptable, by the influences of the Holy Spirit. This is an idea which Paul never omits; when speaking of the success of his labors, or of the effectiveness of the gospel, he is careful to insure that this success is not ascribed to the instruments, but to the real author. In this beautiful passage we see the nature of the only priesthood which belongs to the Christian ministry. It is not their job to make atonement for sin, or to offer a conciliatory sacrifice to God; instead, they are to bring men into the kingdom of God by the preaching of the gospel, and by the influence of the Holy Spirit, and to offer themselves as a living sacrifice, holy and acceptable to God. It is well worth noting that among the numerous designations of the ministers of the gospel in the New Testament, which may be intended to set forth the nature of their office, they are never officially called priests. This is the only passage in which the term is even figuratively applied to them. They are not mediators between God and man; they do not offer conciliatory sacrifices. Their only priesthood, as Theophylact says, is the preaching of the gospel, (αὓτη γάρ μοι ἱερωσύνη τὸ καταγγέλλειν τὸ εὐαγγέλιον,) and their offerings are redeemed and sanctified men, saved by their instrumentality.

_____________________________verse 16 notes___________________________________

[10](Romans 15:27) “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 unto them in carnal things.”
[11](Acts 21:26) “Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.”
[12](Ephesians 5:2) “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.” The distinguishing marks of the Christlike love are forgiveness (4:32) and sacrifice. Our Lord’s sacrifice involved death that was voluntary (John 10:17–18), vicarious (I Corinthians 15:3), and victorious (Rom 4:25). Christ’s death was a satisfactory sacrifice to God, not to Satan (Anselm), on behalf of us (Rom 5:8).
[13](Hebrews 10:10) “By the which will we are sanctified through the offering of the body of Jesus Christ once for all.” God prepared a body for Christ, inasmuch as levitical sacrifices could not ultimately fulfill God’s will. His will was to sanctify men through the once-for-all offering of the body of Christ.
[14](Hebrews 10:5,8,14,18) “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:…Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;For by one offering he hath perfected for ever them that are sanctifiedNow where remission of these is, there is no more offering for sin.”

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