a servant of Jesus Christ, called to be an apostle, separated unto the gospel
he had promised before by his prophets in the holy scriptures,)
Concerning his Son Jesus Christ our Lord, which was made
of the seed of David according to the flesh;
And declared to be the Son of God with power, according
to the spirit (o. pneuma) of holiness, by the resurrection from the dead:
1:5 By whom
we have received grace and apostleship, for obedience to the faith among all nations,
for his name:
whom are all of you also the called of Jesus Christ:
To all that be in Rome, beloved of God, called to be saints:
Grace to you and peace from God our Father, and the Lord Jesus Christ.
I thank my God through Jesus Christ for you all, that your faith is spoken of
throughout the whole world.
For God is my witness, whom I serve with my spirit (o. pneuma)
in the gospel of his Son, that without ceasing I make mention of you always in
request, if by any means now at length I might have a prosperous journey by the
will of God to come unto you.
For I long to see you, that I may impart unto you some spiritual
gift, to the end all of you may be established;
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 oftentimes
I purposed to come unto you, (but was let until now,) 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.
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 unto salvation to every one that believes; to the Jew first,
and also to the Greek.
For therein is the righteousness of God revealed from faith
to faith: as it is written, The just shall live by faith.
For the wrath of God is revealed from heaven against all
ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
that which may be known of God is manifest in them; for God has showed it unto
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.
Professing themselves to be wise, they became fools,
changed the glory of the incorruptible God into an image made like to corruptible
man, and to birds, and four-footed beasts, and creeping things.
Wherefore God also gave them up to uncleanness through the
lusts of their own hearts, to dishonour their own bodies between themselves:
changed the truth of God into a lie, and worshipped and served the creature more
than the Creator, who is blessed for ever. Amen.
For this cause God gave them up unto vile affections: for
even their women did change the natural use into that which is against nature:
likewise also the men, leaving the natural use of the woman, burned in their lust
one toward another; men with men working that which is unseemly, and receiving
in themselves that recompence of their error which was meet.
And even as they did not like to retain God in their knowledge,
God gave them over to a reprobate mind, to do those things which are not convenient;
filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness;
full of envy, murder, debate, deceit, ill will; whisperers,
Backbiters, haters of God, despiteful, proud, boasters,
inventors of evil things, disobedient to parents,
Without understanding, covenant-breakers, without natural
affection, refusing to reconcile, unmerciful:
Who knowing the judgment of God, that they which commit
such things are worthy of death, not only do the same, but have pleasure in them
that do them.
you are inexcusable, O man, whosoever you are that judge: for wherein you judge
another, you condemn yourself; for you that judge do the same things.
2:2 But we
are sure that the judgment of God is according to truth against them which commit
think you this, O man, that judge them which do such things, and do the same,
that you shall escape the judgment of God?
Or despise you the riches of his goodness and forbearance
and longsuffering; not knowing that the goodness of God leads you to repentance?
after your hardness and refusing to repent heart treasure up unto yourself wrath
against the day of wrath and revelation of the righteous judgment of God;
2:6 Who will
render to every man according to his deeds:
To them who by patient continuance in well doing seek for
glory and honour and immortality, eternal life:
But unto them that are contentious, and do not obey the
truth, but obey unrighteousness, indignation and wrath,
Tribulation and anguish, upon every soul of man that does
evil, of the Jew first, and also of the Gentile;
But glory, honour, and peace, to every man that works good,
to the Jew first, and also to the Gentile:
For there is no respect of persons with God.
For as many as have sinned without law shall also perish
without law: and as many as have sinned in the law shall be judged by the law;
not the hearers of the law are just before God, but the doers of the law shall
when the Gentiles, which have not the law, do by nature the things contained in
the law, these, having not the law, are a law unto themselves:
Which show the work of the law written in their hearts,
their conscience also bearing witness, and their thoughts the mean while accusing
or else excusing one another;)
In the day when God shall judge the secrets of men by Jesus
Christ according to my gospel.
Behold, you are called a Jew, and rest in the law, and make
your boast of God,
And know his will, and approve the things that are more
excellent, being instructed out of the law;
And are confident that you yourself are a guide of the blind,
a light of them which are in darkness,
An instructor of the foolish, a teacher of babes, which
have the form of knowledge and of the truth in the law.
You therefore which teach another, teach you not yourself?
you that preach a man should not steal, do you steal?
You that says a man should not commit adultery, do you commit
adultery? you that abhor idols, do you commit sacrilege?
You that make your boast of the law, through breaking the
law dishonour you God?
For the name of God is blasphemed among the Gentiles through
you, as it is written.
For circumcision verily profits, if you keep the law: but
if you be a breaker of the law, your circumcision is made uncircumcision.
if the uncircumcision keep the righteousness of the law, shall not his uncircumcision
be counted for circumcision?
And shall not uncircumcision which is by nature, if it fulfill
the law, judge you, who by the letter and circumcision do transgress the law?
he is not a Jew, which is one outwardly; neither is that circumcision, which is
outward in the flesh:
But he is a Jew, which is one inwardly; and circumcision
is that of the heart, in the spirit, (o. pneuma) and not in the letter; whose
praise is not of men, but of God.
What advantage then has the Jew? or what profit is there
every way: chiefly, because that unto them were committed the oracles of God.
what if some did not believe? shall their unbelief make the faith of God without
forbid: yea, let God be true, but every man a liar; as it is written, That you
might be justified in your sayings, (o. logos) and might overcome when you are
if our unrighteousness commend the righteousness of God, what shall we say? Is
God unrighteous who takes vengeance? (I speak as a man)
God forbid: for then how shall God judge the world?
3:7 For if
the truth of God has more abounded through my lie unto his glory; why yet am I
also judged as a sinner?
And not rather, (as we be slanderously reported, and as
some affirm that we say,) Let us do evil, that good may come? whose damnation
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:
is none that understands, there is none that seeks after God.
They are all gone out of the way, they are together become
useless; there is none that does good, no, not one.
Their throat is an open tomb; 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 what things whatsoever the law says, it
says 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 witnessed by the law and the prophets;
Even the righteousness of God which is by faith of Jesus
Christ unto all and upon all them that believe: for there is no difference:
all have sinned, and come short of the glory of God;
Being justified freely by his grace through the redemption
that is in Christ Jesus:
Whom God has 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 might be just, and the justifier of him which believes in Jesus.
Where is boasting then? It is excluded. By what law? of
works? Nay: 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, which shall justify the circumcision
by faith, and uncircumcision through faith.
Do we then make void the law through faith? God forbid:
yea, we establish the law.
What shall we say then that Abraham our father, as pertaining
to the flesh, has found?
For if Abraham were justified by works, he has whereof to
glory; but not before God.
For what says the scripture? Abraham believed God, and it
was counted unto him for righteousness.
Now to him that works is the reward not reckoned of grace,
but of debt.
to him that works not, but believes on him that justifies the ungodly, his faith
is counted for righteousness.
Even as David also describes the blessedness of the man,
unto whom God imputes righteousness without works,
Saying, Blessed are they whose iniquities are forgiven,
and whose sins are covered.
Blessed is the man to whom the Lord will not impute sin.
this blessedness then upon the circumcision only, or upon the uncircumcision also?
for we say that faith was reckoned to Abraham for righteousness.
How was it then 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 be not circumcised; that righteousness
might be imputed unto them also:
And the father of circumcision to them who are not of the
circumcision only, but who also walk in the steps of that faith of our father
Abraham, which he had being yet uncircumcised.
For the promise, that he should be the heir of the world,
was not to Abraham, or to his seed, through the law, but through the righteousness
if they which are of the law be heirs, faith is made void, and the promise made
of no effect:
the law works wrath: for where no law is, there is no transgression.
Therefore it is of faith, that it might be by grace; to
the end the promise might be sure to all the seed; not to that only which is of
the law, but to that also which is of the faith of Abraham; who is the father
of us all,
it is written, I have made you a father of many nations,) before him whom he believed,
even God, who replenishes life to the dead, and calls those things which be not
as though they were.
Who against hope believed in hope, that he might become
the father of many nations, according to that which was spoken, So shall your
being not weak in faith, he considered not his own body now dead, when he was
about an hundred years old, neither yet the deadness of Sarah's womb:
4:20 He staggered
not at the promise of God through unbelief; but was strong in faith, giving glory
being fully persuaded that, what he had promised, he was able also to perform.
therefore it was imputed to him for righteousness.
Now it was not written for his sake alone, that it was imputed
for us also, to whom it shall be imputed, if we believe on him that raised up
Jesus our Lord from the dead;
Who was delivered for our offences, and was raised again
for our justification.
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 wherein
we stand, and rejoice in hope of the glory of God.
And not only so, but we glory in tribulations also: knowing
that tribulation works patience;
And patience, experience; and experience, hope:
5:5 And hope
makes not ashamed; because the love (o. agape) of God is shed abroad in our hearts
by the Holy Spirit (o. pneuma) which is given unto 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 possibly
for a good man some would even dare to die.
But God commends his love (o. agape) toward 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
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:
until the law sin was in the world: but sin is not imputed when there is no law.
death reigned from Adam to Moses, even over them that had not sinned after the
embodiment of Adam's transgression, who is the figure of him that was to come.
not as the offence, so also is the free gift. For if through the offence of one
many be dead, much more the grace of God, and the gift by grace, which is by one
man, Jesus Christ, has abounded unto many.
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 offences
For if by one man's offence death reigned by one; much more
they which receive abundance of grace and of the gift of righteousness shall reign
in life by one, Jesus Christ.)
Therefore as by the offence of one judgment came upon all
men to condemnation; even so by the righteousness of one the free gift came upon
all men unto 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 offence might abound.
But where sin abounded, grace did much more abound:
That as sin has reigned unto death, even so might grace
reign through righteousness unto eternal life by Jesus Christ our Lord.
shall we say then? Shall we continue in sin, that grace may abound?
God forbid. How shall we, that are dead to sin, live any
all of you not, that so many of us as were baptized into Jesus Christ were baptized
into his death?
we are buried with him by baptism into death: that like Christ was raised up from
the dead by the glory of the Father, even so we also should walk in newness of
if we have been planted together in the likeness of his death, we shall be also
in the likeness of his resurrection:
Knowing this, that our old man is crucified with him, that
the body of sin might be destroyed, that henceforth we should not serve sin.
6:7 For he
that is dead is freed from sin.
Now if we be dead with Christ, we believe that we shall
also live with him:
Knowing that Christ being raised from the dead dies no more;
death has no more dominion over him.
For in that he died, he died unto sin once: but in that
he lives, he lives unto God.
Likewise reckon all of you also yourselves to be dead indeed
unto sin, but alive unto God through Jesus Christ our Lord.
Let not sin therefore reign in your mortal body, that all
of you should obey it in the lusts thereof.
Neither yield all of you your members as instruments of
unrighteousness unto sin: but yield yourselves unto God, as those that are alive
from the dead, and your members as instruments of righteousness unto God.
sin shall not have dominion over you: for all of you are not under the law, but
then? shall we sin, because we are not under the law, but under grace? God forbid.
all of you not, that to whom all of you yield yourselves servants to obey, his
servants all of you are to whom all of you obey; whether of sin unto death, or
of obedience unto righteousness?
But God be thanked, that all of you were the servants of
sin, but all of you have obeyed from the heart that form of doctrine which was
then made free from sin, all of you became the servants of righteousness.
6:19 I speak
after the manner of men because of the infirmity of your flesh: for as all of
you have yielded your members servants to uncleanness and to iniquity unto iniquity;
even so now yield your members servants to righteousness unto holiness.
when all of you were the servants of sin, all of you were free from righteousness.
fruit had all of you then in those things whereof all of you are now ashamed?
for the end of those things is death.
But now being made free from sin, and become servants to
God, all of you have your fruit unto holiness, and the end everlasting life.
the wages of sin is death; but the gift of God is eternal life through Jesus Christ
all of you not, brethren, (for I speak to them that know the law,) how that the
law has dominion over a man as long as he lives?
For the woman which has an husband is bound by the law to
her husband so long as he lives; but if the husband be dead, she is loosed from
the law of her husband.
So then if, while her husband lives, she be married to another
man, she shall be called an adulteress: but if her husband be dead, she is free
from that law; so that she is no adulteress, though she be married to another
my brethren, all of you also are become dead to the law by the body of Christ;
that all of you should be married to another, even to him who is raised from the
dead, that we should bring forth fruit unto God.
For when we were in the flesh, the motions of sins, which
were by the law, did work in our members to bring forth fruit unto death.
7:6 But now
we are delivered from the law, that being dead wherein we were held; that we should
serve in newness of spirit, (o. pneuma) and not in the oldness of the letter.
shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by
the law: for I had not known lust, except the law had said, You shall not covet.
sin, taking occasion by the commandment, wrought in me all manner of concupiscence.
For without the law sin was dead.
For I was alive without the law once: but when the commandment
came, sin revived, and I died.
And the commandment, which was ordained to life, I found
to be unto death.
For sin, taking occasion by the commandment, deceived me,
and by it slew me.
Wherefore the law is holy, and the commandment holy, and
just, and good.
then that which is good made death unto me? God forbid. But sin, that it might
appear sin, working death in me by that which is good; that sin by the commandment
might become exceeding sinful.
For we know that the law is spiritual: but I am carnal,
sold under sin.
that which I do I allow not: for what I would, that do I not; but what I hate,
that do I.
then I do that which I would not, I consent unto the law that it is good.
then it is no more I that do it, but sin that dwells in me.
For I know that in me (that is, in my flesh,) dwells no
good thing: in order to will is present with me; but how to perform that which
is good I find not.
For the good that I would I do not: but the evil which I
would not, that I do.
Now if I do that I would not, it is no more I that do it,
but sin that dwells in me.
I find then a law, that, when I would do good, evil is present
I delight in the law of God after the inward man:
But I see another law in my members, warring against the
law of my mind, and bringing me into captivity to the law of sin which is in my
wretched man that I am! who shall deliver me from the body of this death?
7:25 I thank
God through Jesus Christ our Lord. So then with the mind I myself serve the law
of God; but with the flesh the law of sin.
There is therefore now no condemnation to them which are
in Christ Jesus, who walk not after the flesh, but after the Spirit. (o. pneuma)
the law of the Spirit (o. pneuma) of life in Christ Jesus has made me free from
the law of sin and death.
For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful flesh, and for sin,
condemned sin in the flesh:
That the righteousness of the law might be fulfilled in
us, who walk not after the flesh, but after the Spirit. (o. pneuma)
For they that are after the flesh do mind the things of
the flesh; but they that are after the Spirit (o. pneuma) the things of the Spirit.
order to be carnally minded is death; but to be spiritually (o. pneuma) minded
is life and peace.
Because the carnal mind is enmity against God: for it is
not subject to the law of God, neither indeed can be.
So then they that are in the flesh cannot please God.
8:9 But all
of you are not in the flesh, but in the Spirit, (o. pneuma) if so be that the
Spirit (o. pneuma) of God dwell in you. Now if any man have not the Spirit (o.
pneuma) of Christ, he is none of his.
And if Christ be in you, the body is dead because of sin;
but the Spirit (o. pneuma) is life because of righteousness.
But if the Spirit (o. pneuma) of him that raised up Jesus
from the dead dwell in you, he that raised up Christ from the dead shall also
retore life in your mortal bodies by his Spirit (o. pneuma) that dwells in you.
brethren, we are debtors, not to the flesh, to live after the flesh.
For if all of you live after the flesh, all of you shall
die: but if all of you through the Spirit (o. pneuma) do mortify the deeds of
the body, all of you shall live.
For as many as are led by the Spirit (o. pneuma) of God,
they are the sons of God.
For all of you have not received the spirit (o. pneuma)
of bondage again to fear; but all of you have received the Spirit (o. pneuma)
of adoption, whereby we cry, Abba, Father.
The Spirit (o. pneuma) itself bears witness with our spirit,
(o. pneuma) that we are the children of God:
And if children, then heirs; heirs of God, and joint-heirs
with Christ; if so be that we suffer with him, that we may be also glorified together.
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 earn expectation of the creature waits for the manifestation
of the sons of God.
For the creature was made subject to vanity, not willingly,
but by reason of him who has 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.
we know that the whole creation groans and labors in pain together until now.
not only they, but ourselves also, which have the first-fruits of the Spirit,
(o. pneuma) even we ourselves groan within ourselves, waiting for the adoption,
to know, the redemption of our body.
For we are saved by hope: but hope that is seen is not hope:
for what a man sees, why does he yet hope for?
But if we hope for that we see not, then do we with patience
wait for it.
the Spirit (o. pneuma) also helps our infirmities: for we know not what we should
pray for as we ought: but the Spirit (o. pneuma) itself makes intercession for
us with groanings which cannot be uttered.
And he that searches the hearts knows what is the mind of
the Spirit, (o. pneuma) because he makes intercession for the saints according
to the will of God.
And we know that all things work together for good to them
that love God, to them who are the called according to his purpose.
For whom he did foreknow, he also did predestinate to be
conformed to the image of his Son, that he might be the firstborn among many brethren.
whom he did predestinate, them he also called: and whom he called, them he also
justified: and whom he justified, them he also glorified.
What shall we then say to these things? If God be for us,
who can be against us?
He that spared not his own Son, but delivered him up for
us all, how shall he not with him also freely give us all things?
Who shall lay any thing to the charge of God's elect? It
is God that justifies.
Who is he that condemns? It is Christ that died, yea rather,
that has risen again, who is even at the right hand of God, who also makes intercession
shall separate us from the love (o. agape) of Christ? shall tribulation, or distress,
or persecution, or famine, or nakedness, or peril, or sword?
As it is written, For your sake we are killed all the day
long; we are accounted as sheep for the slaughter.
Nay, in all these things we are more than conquerors through
him that loved us.
For I am persuaded, that neither death, nor life, nor angels,
nor principalities, nor powers, nor things present, nor things to come,
height, nor depth, nor any other creature, shall be able to separate us from the
love (o. agape) of God, which is in Christ Jesus our Lord.
I say the truth in Christ, I lie not, my conscience also
bearing me witness in the Holy Spirit, (o. pneuma)
That I have great heaviness and continual sorrow in my heart.
I could wish that myself were accursed from Christ for my brethren, my kinsmen
according to the flesh:
Who are Israelites; to whom pertains the adoption, and the
glory, and the covenants, and the giving of the law, and the service of God, and
are the fathers, and of whom as concerning the flesh Christ came, who is over
all, God blessed for ever. Amen.
Not as though the word (o. logos) of God has taken no effect.
For they are not all Israel, which are of Israel:
Neither, because they are the seed of Abraham, are they
all children: but, In Isaac shall your seed be called.
That is, They which are the children of the flesh, these
are not the children of God: but the children of the promise are counted for the
this is the word (o. logos) of promise, At this time will I come, and Sarah shall
have a son.
not only this; but when Rebecca also had conceived by one, even by our father
the children being not yet born, neither having done any good or evil, that the
purpose of God according to election might stand, not of works, but of him that
was said unto her, The elder shall serve the younger.
As it is written, Jacob have I loved, but Esau have I hated.
shall we say then? Is there unrighteousness with God? God forbid.
For he says to Moses, I will have mercy on whom I will have
mercy, and I will have compassion on whom I will have compassion.
So then it is not of him that wills, nor of him that runs,
but of God that shows mercy.
For the scripture says unto Pharaoh, Even for this same
purpose have I raised you up, that I might show my power in you, and that my name
might be declared throughout all the earth.
Therefore has he mercy on whom he will have mercy, and whom
he will he hardens.
You will say then unto me, Why does he yet find fault? For
who has resisted his will?
On the contrary;, O man, who are you that reply against
God? Shall the thing formed say to him that formed it, Why have you made me thus?
not the potter power over the clay, of the same lump to make one vessel unto honour,
and another unto dishonour?
What if God, willing to show his wrath, and to make his
power known, endured with much longsuffering the vessels of wrath fitted to destruction:
that he might make known the riches of his glory on the vessels of mercy, which
he had before prepared unto glory,
Even us, whom he has called, not of the Jews only, but also
of the Gentiles?
he says also in Osee, I will call them my people, which were not my people; and
her beloved, which was not beloved.
And it shall come to pass, that in the place where it was
said unto them, All of you are not my people; there shall they be called the children
of the living God.
Isaiah also cries concerning Israel, Though the number of
the children of Israel be as the sand of the sea, a remnant shall be saved:
he will finish the work, (o. logos) and cut it short in righteousness: because
a short work (o. logos) will the Lord make upon the earth.
And as Isaiah said before, Except the Lord of Sabaoth had
left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
shall we say then? That the Gentiles, which followed not after righteousness,
have attained to righteousness, even the righteousness which is of faith.
Israel, which followed after the law of righteousness, has not attained to the
law of righteousness.
Wherefore? Because they sought it not by faith, but as it
were by the works of the law. For they stumbled at that stumbling stone;
9:33 As it
is written, Behold, I lay in Sion a stumbling stone and rock of offence: and whosoever
believes on him shall not be ashamed.
Brethren, my heart's desire and prayer to God for Israel
is, that they might be saved.
For I bear them record that they have a zeal of God, but
not according to knowledge.
For they being ignorant of God's righteousness, and going
about to establish their own righteousness, have not submitted themselves unto
the righteousness of God.
For Christ is the end of the law for righteousness to every
one that believes.
For Moses describes the righteousness which is of the law,
That the man which does those things shall live by them.
But the righteousness which is of faith speaks likewise,
Say not in yours heart, Who shall ascend into heaven? (that is, to bring Christ
down from above:)
Or, Who shall descend into the deep? (that is, to bring
up Christ again from the dead.)
But what says it? The word (o. rhema) is nigh you, even
in your mouth, and in your heart: that is, the word (o. rhema) of faith, which
if you shall confess with your mouth the Lord Jesus, and shall believe in yours
heart that God has raised him from the dead, you shall be saved.
For with the heart man believes unto righteousness; and
with the mouth confession is made unto salvation.
For the scripture says, Whosoever believes on him shall
not be ashamed.
there is no difference between the Jew and the Greek: for the same Lord over all
is rich unto all that call upon him.
For whosoever shall call upon the name of the Lord shall
then shall they call on him in whom they have not believed? and how shall they
believe in him of whom they have not heard? and how shall they hear without a
how shall they preach, except they be sent? as it is written, How beautiful are
the feet of them that preach the gospel of peace, and bring glad tidings of good
they have not all obeyed the gospel. For Isaiah says, Lord, who has believed our
then faith comes by hearing, and hearing by the word (o. rhema) of God.
I say, Have they not heard? Yes verily, their sound went into all the earth, and
their words (o. rhema) unto the ends of the world.
But I say, Did not Israel know? First Moses says, I will
provoke you to jealousy by them that are no people, and by a foolish nation I
will anger you.
Isaiah is very bold, and says, I was found of them that sought me not; I was made
manifest unto them that asked not after me.
But to Israel he says, All day long I have stretched forth
my hands unto a disobedient and gainsaying people.
I say then, Has God cast away his people? God forbid. For
I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
has not cast away his people which he foreknew. Know all of you not what the scripture
says of Elijah? how he makes intercession to God against Israel saying,
they have killed your prophets, and dug down yours altars; and I am left alone,
and they seek my life.
But what says the answer of God unto him? I have reserved
to myself seven thousand men, who have not bowed the knee to the image of Baal.
so then at this present time also there is a remnant according to the election
if by grace, then is it no more of works: otherwise grace is no more grace. But
if it be of works, then it is no more grace: otherwise work is no more work.
then? Israel has not obtained that which he seeks for; but the election has obtained
it, and the rest were blinded.
(According as it is written, God has given them the spirit
(o. pneuma) of slumber, eyes that they should not see, and ears that they should
not hear;) unto this day.
And David says, Let their table be made a snare, and a trap,
and a stumbling block, and a recompence unto them:
Let their eyes be darkened, that they may not see, and bow
down their back always.
I say then, Have they stumbled that they should fall? God
forbid: but rather through their fall salvation has come unto the Gentiles, in
order to provoke them to jealousy.
Now if the fall of them be the riches of the world, and
the diminishing of them the riches of the Gentiles; how much more their fullness?
I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify
by any means I may provoke to awaken jealousy in them which are my flesh, and
might save some of them.
For if the casting away of them be the reconciling of the
world, what shall the receiving of them be, but life from the dead?
For if the first-fruit be holy, the lump is also holy: and
if the root be holy, so are the branches.
And if some of the branches be broken off, and you, being
a wild olive tree, were grafted in among them, and with them partake of the root
and fatness of the olive tree;
Boast not against the branches. But if you boast, you bear
not the root, but the root you.
You will say then, The branches were broken off, that I
might be grafted in.
Well; because of unbelief they were broken off, and you
stand by faith. Be not high-minded, but fear:
For if God spared not the natural branches, take heed lest
he also spare not you.
Behold therefore the goodness and severity of God: on them
which fell, severity; but toward you, goodness, if you continue in his goodness:
otherwise you also shall be cut off.
And they also, if they abide not still in unbelief, shall
be grafted in: for God is able to graft them in again.
For if you were cut out of the olive tree which is wild
by nature, and were grafted contrary to nature into a good olive tree: how much
more shall these, which be the natural branches, be grafted into their own olive
I would not, brethren, that all of you should be ignorant of this mystery, lest
all of you should be wise in your own conceits; that blindness in part is happened
to Israel, until the fullness of the Gentiles be come in.
And so all Israel shall be saved: as it is written, There
shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
this is my covenant unto them, when I shall take away their sins.
As concerning the gospel, they are enemies for your sakes:
but as concerning the election, they are beloved for the father's sakes.
the gifts and calling of God are without repentance.
For as all of you in times past have not believed God, yet
have now obtained mercy through their unbelief:
Even so have these also now not believed, that through your
mercy they also may obtain mercy.
For God has concluded them all in unbelief, that he might
have mercy upon all.
O the depth of the riches both of the wisdom and knowledge
of God! how unsearchable are his judgments, and his ways past finding out!
who has known the mind of the Lord? or who has been his counsellor?
Or who has first given to him, and it shall be recompensed
unto him again?
of him, and through him, and to him, are all things: to whom be glory for ever.
plead to you therefore, brethren, by the mercies of God, that all of you present
your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable
be not conformed to this world: but be all of you transformed by the renewing
of your mind, that all of you may prove what is that good, and acceptable, and
perfect, will of God.
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 has dealt to every man the measure of faith.
as we have many members in one body, and all members have not the same office:
we, being many, are one body in Christ, and every one members one of another.
then gifts differing according to the grace that is given to us, whether prophecy,
let us prophesy according to the proportion of faith;
Or ministry, let us wait on our ministering: or he that
teaches, on teaching;
Or he that exhorts, on exhortation: he that gives, let him
do it with simplicity; he that rules, with diligence; he that shows mercy, with
love (o. agape) be without dissimulation. Detest that which is evil; cleave to
that which is good.
Be kindly affectionate one to another with brotherly love;
in honour preferring one another;
Not slothful in business; fervent in spirit; (o. pneuma)
serving the Lord;
Rejoicing in hope; patient in tribulation; continuing instant
to the necessity of saints; given to hospitality.
Bless them which persecute you: bless, and curse not.
with them that do rejoice, and weep with them that weep.
Be of the same mind one toward another. Mind not high things,
but condescend to men of low estate. Be not wise in your own conceits.
to no man evil for evil. Provide things honest in the sight of all men.
it be possible, as much as lies in you, live peaceably with all men.
Dearly beloved, avenge not yourselves, but rather give place
unto wrath: for it is written, Vengeance is mine; I will repay, says the Lord.
if yours enemy hunger, feed him; if he thirst, give him drink: for in so doing
you shall heap coals of fire on his head.
Be not overcome of evil, but overcome evil with good.
every soul be subject unto the higher powers. For there is no power but of God:
the powers that be are ordained of God.
Whosoever therefore resists the power, resists the ordinance
of God: and they that resist shall receive to themselves damnation.
For rulers are not a terror to good works, but to the evil.
Will you then not be afraid of the power? do that which is good, and you shall
have praise of the same:
For he is the minister of God to you for good. But if you
do that which is evil, be afraid; for he bears not the sword in vain: for he is
the minister of God, a revenger to execute wrath upon him that does evil.
all of you must essentially be subject, not only for wrath, but also for conscience
for this cause pay all of you tribute also: for they are God's ministers, attending
continually upon this very thing.
Render therefore to all their dues: tribute to whom tribute
is due; custom to whom custom; fear to whom fear; honour to whom honour.
no man any thing, but to love one another: for he that loves another has fulfilled
this, You shall not commit adultery, You shall not kill, You shall not steal,
You shall not bear false witness, You shall not covet; and if there be any other
commandment, it is briefly comprehended in this saying, (o. logos) namely, You
shall love your neighbour as yourself.
Love (o. agape) works no ill to his neighbour: therefore
love (o. agape) is the fulfilling of the law.
And that, knowing the time, that now it is high time to
awake out of sleep: for now is our salvation nearer than when we believed.
night is far spent, the day is at hand: let us therefore cast off the works of
darkness, and let us put on the armour of light.
Let us walk honestly, as in the day; not in rioting and
drunkenness, not in chambering and wantonness, not in strife and envying.
put all of you on the Lord Jesus Christ, and make not provision for the flesh,
to fulfill the lusts thereof.
Him that is weak in the faith receive all of you, but not
to doubtful disputations.
For one believes that he may eat all things: another, who
is weak, eats herbs.
Let not him that eats despise him that eats not; and let
not him which eats not judge him that eats: for God has received him.
are you that judge another man's servant? to his own master he stands or falls.
Yea, he shall be held up: for God is able to make him stand.
One man esteems one day above another: another esteems every
day alike. Let every man be fully persuaded in his own mind.
He that regards the day, regards it unto the Lord; and he
that regards not the day, to the Lord he does not regard it. He that eats, eats
to the Lord, for he gives God thanks; and he that eats not, to the Lord he eats
not, and gives God thanks.
For none of us lives to himself, and no man dies to himself.
whether we live, we live unto the Lord; and whether we die, we die unto the Lord:
whether we live therefore, or die, we are the Lord's.
In order to this end Christ both died, and rose, and revived,
that he might be Lord both of the dead and living.
But why do you judge your brother? or why do you set at
nothing your brother? for we shall all stand before the judgment seat of Christ.
it is written, As I live, says the Lord, every knee shall bow to me, and every
tongue shall confess to God.
So then every one of us shall give account (o. logos) of
himself to God.
us not therefore judge one another any more: but judge this rather, that no man
put a stumbling block or an occasion to fall in his brother's way.
I know, and am persuaded by the Lord Jesus, that there is
nothing unclean of itself: but to him that esteems any thing to be unclean, to
him it is unclean.
But if your brother be grieved with your food, now walk
you not charitably. (o. agape) Destroy not him with your food, for whom Christ
not then your good be evil spoken of:
For the kingdom of God is not food and drink; but righteousness,
and peace, and joy in the Holy Spirit. (o. pneuma)
For he that in these things serves Christ is acceptable
to God, and approved of men.
Let us therefore follow after the things which make for
peace, and things wherewith one may edify another.
For food destroy not the work of God. All things indeed
are pure; but it is evil for that man who eats with offence.
It is good neither to eat flesh, nor to drink wine, nor
any thing whereby your brother stumbles, or is offended, or is made weak.
you faith? have it to yourself before God. Happy is he that condemns not himself
in that thing which he allows.
And he that doubts is damned if he eat, because he eats
not of faith: for whatsoever is not of faith is sin.
We then that are strong ought to bear the infirmities of
the weak, and not to please ourselves.
Let every one of us please his neighbour for his good to
even Christ pleased not himself; but, as it is written, The reproaches of them
that reproached you fell on me.
For whatsoever things were written in old times were written
for our learning, that we through patience and comfort of the scriptures might
the God of patience and consolation grant you to be likeminded one toward another
according to Christ Jesus:
That all of you may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ.
Wherefore receive all of you one another, as Christ also
received us to the glory of God.
Now I say that Jesus Christ was a minister of the circumcision
for the truth of God, to confirm the promises made unto the fathers:
And that the Gentiles might glorify God for his mercy; as
it is written, For this cause I will confess to you among the Gentiles, and sing
unto your name.
again he says, Rejoice, all of you Gentiles, with his people.
And again, Praise the Lord, all you Gentiles; and extol
him, all you people.
And again, Isaiah says, There shall be a root of Jesse,
and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
the God of hope fill you with all joy and peace in believing, that all of you
may abound in hope, through the power of the Holy Spirit. (o. pneuma)
I myself also am persuaded of you, my brethren, that all of you also are full
of goodness, filled with all knowledge, able also to admonish one another.
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,
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. (o. pneuma)
I have therefore whereof I may glory through Jesus Christ
in those things which pertain to God.
For I will not dare to speak of any of those things which
Christ has not wrought by me, to make the Gentiles obedient, by word (o. logos)
mighty signs and wonders, by the power of the Spirit (o. pneuma) of God; so that
from Jerusalem, and round about unto Illyricum, I have fully preached the gospel
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, To whom he was not spoken of, they
shall see: and they that have not heard shall understand.
For which cause also I have been much hindered from coming
now having no more place in these parts, and having a great desire these many
years to come unto 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 in that direction
by you, if first I be somewhat filled with your company.
But now I go unto Jerusalem to minister unto the saints.
it has pleased them of Macedonia and Achaia to make a certain contribution for
the poor saints which are at Jerusalem.
It has 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.
When therefore I have performed this, and have sealed to
them this fruit, I will come by you into Spain.
And I am sure that, when I come unto you, I shall come in
the fullness of the blessing of the gospel of Christ.
Now I plead to you, brethren, for the Lord Jesus Christ's
sake, and for the love (o. agape) of the Spirit, (o. pneuma) that all of you strive
together with me in your prayers to God for me;
That I may be delivered from them that do not believe in
Judaea; and that my service which I have for Jerusalem may be accepted of the
I may come unto you with joy by the will of God, and may with you be refreshed.
the God of peace be with you all. Amen.
I commend unto you Phebe our sister, which is a servant
of the church which is at Cenchrea:
That all of you receive her in the Lord, as becomes saints,
and that all of you assist her in whatsoever business she has need of you: for
she has been a supporter of many, and of myself also.
Greet Priscilla and Aquila my helpers in Christ Jesus:
have for my life laid down their own necks: unto whom not only I give thanks,
but also all the churches of the Gentiles.
Likewise greet the church that is in their house. Salute
my well-beloved Epaenetus, who is the first-fruits of Achaia unto Christ.
Mary, who bestowed much labour on us.
Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners,
who are of note among the apostles, who also were in Christ before me.
Amplias my beloved in the Lord.
Salute Urbane, our helper in Christ, and Stachys my beloved.
Apelles approved in Christ. Salute them which are of Aristobulus' household.
Herodion my kinsman. Greet them that be of the household of Narcissus, which are
in the Lord.
Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which
laboured much in the Lord.
Salute Rufus chosen in the Lord, and his mother and mine.
Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with
Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints
which are with them.
Salute one another with an holy kiss. The churches of Christ
I plead to you, brethren, mark them which cause divisions and offences contrary
to the doctrine which all of you have learned; and avoid them.
For they that are such serve not our Lord Jesus Christ,
but their own belly; and by good words and fair speeches deceive the hearts of
your obedience has come abroad unto all men. I am glad therefore on your behalf:
but yet I would have you wise unto that which is good, and simple concerning evil.
the God of peace shall bruise Satan under your feet shortly. The grace of our
Lord Jesus Christ be with you. Amen.
Timotheus my fellow worker, and Lucius, and Jason, and Sosipater,
my kinsmen, salute you.
I Tertius, who wrote this epistle, salute you in the Lord.
mine host, and of the whole church, salutes you. Erastus the chamberlain of the
city salutes you, and Quartus a brother.
The grace of our Lord Jesus Christ be with you all. Amen.
to him that is of power to establish you according to my gospel, and the preaching
of Jesus Christ, according to the revelation of the mystery, which was 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:
To God only wise, be glory through Jesus Christ for ever.