Paul, a servant of Jesus Christ, called to
be an apostle, separated unto the gospel of God,
which he promised afore through his prophets in
the holy scriptures, concerning his Son, who was
born of the seed of David according to the flesh,
who was declared to be the Son of God with
power, according to the spirit of holiness, by the resurrection from the
dead; even Jesus Christ our Lord, through
whom we received grace and apostleship, unto obedience of faith among all
the nations, for his name's sake; among whom are
ye also called to be Jesus Christ's: To
all that are in Rome, beloved of God, called to be saints: Grace to
you and peace from God our Father and the Lord Jesus Christ.
First, I thank my God through Jesus Christ for
you all, that your faith is proclaimed throughout the whole world.
For God is my witness, whom I serve in my spirit
in the gospel of his Son, how unceasingly I make mention of you, always in
my prayers making request, if by any means now
at length I may be prospered 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 ye may be established;
that is, that I with you may be comforted in
you, each of us by the other's faith, both yours and mine.
And I would not have you ignorant, brethren,
that oftentimes I purposed to come unto you (and was hindered hitherto),
that I might have some fruit in you also, even as in the rest of the
Gentiles. I am debtor both to Greeks and to
Barbarians, both to the wise and to the foolish.
So, as much as in me is, I am ready to preach
the gospel to you also that are in Rome. For I
am not ashamed of the gospel: for it is the power of God unto salvation to
every one that believeth; to the Jew first, and also to the Greek.
For therein is revealed a righteousness of God
from faith unto faith: as it is written, But the righteous shall live by
faith. For the wrath of God is revealed from
heaven against all ungodliness and unrighteousness of men, who hinder the
truth in unrighteousness; because that which is
known of God is manifest in them; for God manifested it unto them.
For the invisible things of him since the
creation of the world are clearly seen, being perceived through the things
that are made, even his everlasting power and divinity; that they
may be without excuse: because that, knowing
God, they glorified him not as God, neither gave thanks; but became vain
in their reasonings, and their senseless heart was darkened.
Professing themselves to be wise, they became
fools, and changed the glory of the
incorruptible God for the likeness of an image of corruptible man, and of
birds, and four-footed beasts, and creeping things.
Wherefore God gave them up in the lusts of their
hearts unto uncleanness, that their bodies should be dishonored among
themselves: for that they exchanged the truth of
God for a lie, and worshipped and served the creature rather than the
Creator, who is blessed for ever. Amen. For this
cause God gave them up unto vile passions: for their women changed the
natural use into that which is against nature:
and likewise also the men, leaving the natural
use of the woman, burned in their lust one toward another, men with men
working unseemliness, and receiving in themselves that recompense of their
error which was due. And even as they refused to
have God in their knowledge, God gave them up unto a reprobate
mind, to do those things which are not fitting;
being filled with all unrighteousness,
wickedness, covetousness, maliciousness; full of envy, murder, strife,
deceit, malignity; whisperers, backbiters,
hateful to God, insolent, haughty, boastful, inventors of evil things,
disobedient to parents, without understanding,
covenant-breakers, without natural affection, unmerciful:
who, knowing the ordinance of God, that they
that practise such things are worthy of death, not only do the same, but
also consent with them that practise them.
Wherefore thou art without excuse, O man,
whosoever thou art that judgest: for wherein thou judges another, thou
condemnest thyself; for thou that judgest dost practise the same things.
And we know that the judgment of God is according
to truth against them that practise such things.
And reckonest thou this, O man, who judgest them
that practise such things, and doest the same, that thou will escape the
judgment of God? Or despisest thou the riches of
his goodness and forbearance and longsuffering, not knowing that the
goodness of God leadeth thee to repentance? but
after thy hardness and impenitent heart treasurest up for thyself wrath in
the day of wrath and revelation of the righteous judgment of God;
who will render to every man according to his
works: to them that by patience in well-doing
seek for glory and honor and incorruption, eternal life:
but unto them that are factious, and obey not the
truth, but obey unrighteousness, shall be wrath and indignation,
tribulation and anguish, upon every soul of man
that worketh evil, of the Jew first, and also of the Greek;
but glory and honor and peace to every man that
worketh good, to the Jew first, and also to the Greek:
for there is no respect of persons with God.
For as many as have sinned without law shall
also perish without the law: and as many as have sinned under the law
shall be judged by the law; for not the hearers
of the law are just before God, but the doers of the law shall be
justified: (for when Gentiles that have not the
law do by nature the things of the law, these, not having the law, are the
law unto themselves; in that they show the work
of the law written in their hearts, their conscience bearing witness
therewith, and their thoughts one with another accusing or else excusing
them); in the day when God shall judge
the secrets of men, according to my gospel, by Jesus Christ.
But if thou bearest the name of a Jew, and
restest upon the law, and gloriest in God, and
knowest his will, and approvest the things that are excellent, being
instructed out of the law, and art confident
that thou thyself art a guide of the blind, a light of them that are in
darkness, a corrector of the foolish, a teacher
of babes, having in the law the form of knowledge and of the truth;
thou therefore that teachest another, teachest
thou not thyself? thou that preachest a man should not steal, dost thou
steal? thou that sayest a man should not commit
adultery, dost thou commit adultery? thou that abhorrest idols, dost thou
rob temples? thou who gloriest in the law,
through thy transgression of the law dishonorest thou God?
For the name of God is blasphemed among the
Gentiles because of you, even as it is written.
For circumcision indeed profiteth, if thou be a
doer of the law: but if thou be a transgressor of the law, thy
circumcision is become uncircumcision. If
therefore the uncircumcision keep the ordinances of the law, shall not his
uncircumcision be reckoned for circumcision? and
shall not the uncircumcision which is by nature, if it fulfil the law,
judge thee, who with the letter and circumcision art a transgressor of the
law? For he is not a Jew who is one outwardly;
neither is that circumcision which is outward in the flesh:
but he is a Jew who is one inwardly; and
circumcision is that of the heart, in the spirit not in the letter; whose
praise is not of men, but of God.
What advantage then hath the Jew? or what is the
profit of circumcision? Much every way: first of
all, that they were intrusted with the oracles of God.
For what if some were without faith? shall their
want of faith make of none effect the faithfulness of God?
God forbid: yea, let God be found true, but every
man a liar; as it is written,
That thou mightest be justified in thy words,
And mightest prevail when thou comest into judgment.
But if our righteousness commendeth the
righteousness of God, what shall we say? Is God unrighteous who visiteth
with wrath? (I speak after the manner of men.)
God forbid: for then how shall God judge the
world? But if the truth of God through my lie
abounded unto his glory, why am I also still judged as a sinner?
and why not (as we are slanderously reported, and
as some affirm that we say), Let us do evil, that good may come? whose
condemnation is just. What then? are we better
than they? No, in no wise: for we before laid to the charge both of Jews
and Greeks, that they are all under sin; as it
There is none righteous, no, not one;
There is none that understandeth,
There is none that seeketh after God;
They have all turned aside, they are together
There is none that doeth good, no, not, so much as one:
Their throat is an open sepulchre;
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 soever the law
says, it speaketh to them that are under the law; that every mouth may be
stopped, and all the world may be brought under the judgment of God:
because by the works of the law shall no flesh
be justified in his sight; for through the law cometh the knowledge
of sin. But now apart from the law a
righteousness of God hath been manifested, being witnessed by the law and
the prophets; even the righteousness of God
through faith in Jesus Christ unto all them that believe; for there is no
distinction; for all have sinned, and fall short
of the glory of God; being justified freely by
his grace through the redemption that is in Christ Jesus:
whom God set forth to be a propitiation,
through faith, in his blood, to show his righteousness because of the
passing over of the sins done aforetime, in the forbearance of God;
for the showing, I say, of his
righteousness at this present season: that he might himself be just, and
the justifier of him that hath faith in Jesus.
Where then is the glorying? It is excluded. By
what manner of law? of works? Nay: but by a law of faith.
We reckon therefore that a man is justified by
faith apart from the works of the law. Or is God
the God of Jews only? is he not the God of Gentiles also?
Yea, of Gentiles also: if so be that God is one,
and he shall justify the circumcision by faith, and the uncircumcision
through faith. Do we then make the law of none
effect through faith? God forbid: nay, we establish the law.
What then shall we say that Abraham, our
forefather, hath found according to the flesh?
For if Abraham was justified by works, he hath
whereof to glory; but not toward God. For what
says the scripture? And Abraham believed God, and it was reckoned unto
him for righteousness. Now to him that worketh,
the reward is not reckoned as of grace, but as of debt.
But to him that worketh not, but believeth on him
that justifieth the ungodly, his faith is reckoned for righteousness.
Even as David also pronounceth blessing upon the
man, unto whom God reckoneth righteousness apart from works,
Blessed are they whose iniquities are forgiven,
And whose sins are covered.
Blessed is the man to whom, the Lord will not
Is this blessing then pronounced upon the
circumcision, or upon the uncircumcision also? for we say, To Abraham his
faith was reckoned for righteousness. How then
was it reckoned? when he was in circumcision, or in uncircumcision? Not in
circumcision, but in uncircumcision: and he
received the sign of circumcision, a seal of the righteousness of the
faith which he had while he was in uncircumcision; that he might be the
father of all them that believe, though they be in uncircumcision, that
righteousness might be reckoned unto them; and
the father of circumcision to them who not only are of the circumcision,
but who also walk in the steps of that faith of our father Abraham which
he had in uncircumcision. For not through the
law was the promise to Abraham or to his seed that he should be heir of
the world, but through the righteousness of faith.
For if they that are of the law are heirs, faith
is made void, and the promise is made of none effect:
for the law worketh wrath; but where there is no
law, neither is there transgression. For this
cause it is of faith, that it may be according to grace; to
the end that the promise may 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 (as it is written, A
father of many nations have I made thee) before him whom he believed,
even God, who giveth life to the dead, and calleth the things that
are not, as though they were. Who in hope
believed against hope, to the end that he might become a father of many
nations, according to that which had been spoken, So shall thy seed be.
And without being weakened in faith he
considered his own body now as good as dead (he being about a hundred
years old), and the deadness of Sarah's womb;
yet, looking unto the promise of God, he wavered
not through unbelief, but waxed strong through faith, giving glory to God,
and being fully assured that what he had
promised, he was able also to perform. Wherefore
also it was reckoned unto him for righteousness.
Now it was not written for his sake alone, that
it was reckoned unto him; but for our sake also,
unto whom it shall be reckoned, who believe on him that raised Jesus our
Lord from the dead, who was delivered up for our
trespasses, and was raised for our justification.
Being therefore justified by faith, we have peace
with God through our Lord Jesus Christ; through
whom also we have had our access by faith into this grace wherein we
stand; and we rejoice in hope of the glory of God.
And not only so, but we also rejoice in our
tribulations: knowing that tribulation worketh stedfastness;
and stedfastness, approvedness; and approvedness,
hope: and hope putteth not to shame; because the
love of God hath been shed abroad in our hearts through the Holy Spirit
which was given unto us. For while we were yet
weak, in due season Christ died for the ungodly.
For scarcely for a righteous man will one die:
for peradventure for the good man some one would even dare to die.
But God commendeth his own love toward us, in
that, while we were yet sinners, Christ died for us.
Much more then, being now justified by his blood,
shall we be saved from the wrath of God through him.
For if, while we were enemies, we were
reconciled to God through the death of his Son, much more, being
reconciled, shall we be saved by his life; and
not only so, but we also rejoice in God through our Lord Jesus Christ,
through whom we have now received the reconciliation.
Therefore, as through one man sin entered into
the world, and death through sin; and so death passed unto all men, for
that all sinned:-- for until the law sin was in
the world; but sin is not imputed when there is no law.
Nevertheless death reigned from Adam until
Moses, even over them that had not sinned after the likeness of Adam's
transgression, who is a figure of him that was to come.
But not as the trespass, so also is the
free gift. For if by the trespass of the one the many died, much more did
the grace of God, and the gift by the grace of the one man, Jesus Christ,
abound unto the many. And not as through one
that sinned, so is the gift: for the judgment came of one
unto condemnation, but the free gift came of many trespasses unto
justification. For if, by the trespass of the
one, death reigned through the one; much more shall they that receive the
abundance of grace and of the gift of righteousness reign in life through
the one, even Jesus Christ. So then as
through one trespass the judgment came unto all men to
condemnation; even so through one act of righteousness the free gift
came unto all men to justification of life.
For as through the one man's disobedience the
many were made sinners, even so through the obedience of the one shall the
many be made righteous. And the law came in
besides, that the trespass might abound; but where sin abounded, grace did
abound more exceedingly: that, as sin reigned in
death, even so might grace reign through righteousness unto eternal life
through Jesus Christ our Lord.
What shall we say then? Shall we continue in sin,
that grace may abound? God forbid. We who died to
sin, how shall we any longer live therein? Or are
ye ignorant that all we who were baptized into Christ Jesus were baptized
into his death? We were buried therefore with him
through baptism unto death: that like as Christ was raised from the dead
through the glory of the Father, so we also might walk in newness of life.
For if we have become united with him in
the likeness of his death, we shall be also in the likeness of his
resurrection; knowing this, that our old man was
crucified with him, that the body of sin might be done away, that
so we should no longer be in bondage to sin; for
he that hath died is justified from sin. But if
we died with Christ, we believe that we shall also live with him;
knowing that Christ being raised from the dead
dieth no more; death no more hath dominion over him.
For the death that he died, he died unto sin
once: but the life that he liveth, he liveth unto God.
Even so reckon ye also yourselves to be dead
unto sin, but alive unto God in Christ Jesus.
Let not sin therefore reign in your mortal body,
that ye should obey the lusts thereof: neither
present your members unto sin as instruments of unrighteousness;
but present yourselves unto God, as alive from the dead, and your members
as instruments of righteousness unto God.
For sin shall not have dominion over you: for ye
are not under law, but under grace. What then?
shall we sin, because we are not under law, but under grace? God forbid.
Know ye not, that to whom ye present yourselves
as servants unto obedience, his servants ye are whom ye obey;
whether of sin unto death, or of obedience unto righteousness?
But thanks be to God, that, whereas ye were
servants of sin, ye became obedient from the heart to that form of
teaching whereunto ye were delivered; and being
made free from sin, ye became servants of righteousness.
I speak after the manner of men because of the
infirmity of your flesh: for as ye presented your members as
servants to uncleanness and to iniquity unto iniquity, even so now present
your members as servants to righteousness unto sanctification.
For when ye were servants of sin, ye were free
in regard of righteousness. What fruit then had
ye at that time in the things whereof ye are now ashamed? for the end of
those things is death. But now being made free
from sin and become servants to God, ye have your fruit unto
sanctification, and the end eternal life. For
the wages of sin is death; but the free gift of God is eternal life in
Christ Jesus our Lord.
Or are ye ignorant, brethren (for I speak to men
who know the law), that the law hath dominion over a man for so long time
as he liveth? For the woman that hath a husband
is bound by law to the husband while he liveth; but if the husband die,
she is discharged from the law of the husband. So
then if, while the husband liveth, she be joined to another man, she shall
be called an adulteress: but if the husband die, she is free from the law,
so that she is no adulteress, though she be joined to another man.
Wherefore, my brethren, ye also were made dead to
the law through the body of Christ; that ye should be joined to another,
even to him who was raised from the dead, that we might bring forth
fruit unto God. For when we were in the flesh,
the sinful passions, which were through the law, wrought in our members to
bring forth fruit unto death. But now we have
been discharged from the law, having died to that wherein we were held; so
that we serve in newness of the spirit, and not in oldness of the letter.
What shall we say then? Is the law sin? God
forbid. Howbeit, I had not known sin, except through the law: for I had
not known coveting, except the law had said, Thou will not covet:
but sin, finding occasion, wrought in me through
the commandment all manner of coveting: for apart from the law sin
is dead. And I was alive apart from the
law once: but when the commandment came, sin revived, and I died;
and the commandment, which was unto life,
this I found to be unto death: for sin,
finding occasion, through the commandment beguiled me, and through it slew
me. So that the law is holy, and the commandment
holy, and righteous, and good. Did then that
which is good become death unto me? God forbid. But sin, that it might be
shown to be sin, by working death to me through that which is good; --that
through the commandment sin might become exceeding sinful.
For we know that the law is spiritual: but I am
carnal, sold under sin. For that which I do I
know not: for not what I would, that do I practise; but what I hate, that
I do. But if what I would not, that I do, I
consent unto the law that it is good. So now it
is no more I that do it, but sin which dwelleth in me.
For I know that in me, that is, in my flesh,
dwelleth no good thing: for to will is present with me, but to do that
which is good is not. For the good which
I would I do not: but the evil which I would not, that I practise.
But if what I would not, that I do, it is no
more I that do it, but sin which dwelleth in me.
I find then the law, that, to me who would do
good, evil is present. For I delight in the law
of God after the inward man: but I see a
different law in my members, warring against the law of my mind, and
bringing me into captivity under the law of sin which is in my members.
Wretched man that I am! who shall deliver me out
of the body of this death? I thank God through
Jesus Christ our Lord. So then I of myself with the mind, indeed, serve
the law of God; but with the flesh the law of sin.
There is therefore now no condemnation to them
that are in Christ Jesus. For the law of the
Spirit of life in Christ Jesus made me free from the law of sin and of
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 ordinance of the law might be fulfilled
in us, who walk not after the flesh, but after the Spirit.
For they that are after the flesh mind the things
of the flesh; but they that are after the Spirit the things of the Spirit.
For the mind of the flesh is death; but the mind
of the Spirit is life and peace: because the mind
of the flesh is enmity against God; for it is not subject to the law of
God, neither indeed can it be: and they that are
in the flesh cannot please God. But ye are not in
the flesh but in the Spirit, if so be that the Spirit of God dwelleth in
you. But if any man hath not the Spirit of Christ, he is none of his.
And if Christ is in you, the body is dead
because of sin; but the spirit is life because of righteousness.
But if the Spirit of him that raised up Jesus
from the dead dwelleth in you, he that raised up Christ Jesus from the
dead shall give life also to your mortal bodies through his Spirit that
dwelleth in you. So then, brethren, we are
debtors, not to the flesh, to live after the flesh:
for if ye live after the flesh, ye must die; but
if by the Spirit ye put to death the deeds of the body, ye shall live.
For as many as are led by the Spirit of God,
these are sons of God. For ye received not the
spirit of bondage again unto fear; but ye received the spirit of adoption,
whereby we cry, Abba, Father. The Spirit himself
beareth witness with our spirit, that we are 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 with him. For I
reckon that the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed to us-ward.
For the earnest expectation of the creation
waiteth for the revealing of the sons of God.
For the creation was subjected to vanity, not of
its own will, but by reason of him who subjected it, in hope
that the creation itself also shall be delivered
from the bondage of corruption into the liberty of the glory of the
children of God. For we know that the whole
creation groaneth and travaileth in pain together until now.
And not only so, but ourselves also, who have
the first-fruits of the Spirit, even we ourselves groan within ourselves,
waiting for our adoption, to wit, the redemption of our
body. For in hope were we saved: but hope that
is seen is not hope: for who hopeth for that which he seeth?
But if we hope for that which we see not,
then do we with patience wait for it. And
in like manner the Spirit also helpeth our infirmity: for we know not how
to pray as we ought; but the Spirit himself maketh intercession for
us with groanings which cannot be uttered;
and he that searcheth the hearts knoweth what is
the mind of the Spirit, because he maketh intercession for the saints
according to the will of God. And we know
that to them that love God all things work together for good, even
to them that are called according to his purpose.
For whom he foreknew, he also foreordained to
be conformed to the image of his Son, that he might be the firstborn
among many brethren: and whom he foreordained,
them he also called: and whom he called, them he also justified: and whom
he justified, them he also glorified. What then
shall we say to these things? If God is for us, who is
against us? He that spared not his own Son, but
delivered him up for us all, how shall he not also with him freely give us
all things? Who shall lay anything to the charge
of God's elect? It is God that justifieth; who
is he that condemneth? It is Christ Jesus that died, yea rather, that was
raised from the dead, who is at the right hand of God, who also maketh
intercession for us. Who shall separate us from
the love of Christ? shall tribulation, or anguish, or persecution, or
famine, or nakedness, or peril, or sword? Even
as it is written, For thy sake we are killed all the day long; We were
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 things present, nor things to
come, nor powers, nor height, nor depth, nor any
other creature, shall be able to separate us from the love of God, which
is in Christ Jesus our Lord.
I say the truth in Christ, I lie not, my
conscience bearing witness with me in the Holy Spirit,
that I have great sorrow and unceasing pain in my
heart. For I could wish that I myself were
anathema from Christ for my brethren's sake, my kinsmen according to the
flesh: who are Israelites; whose is the adoption,
and the glory, and the covenants, and the giving of the law, and the
service of God, and the promises; whose
are the fathers, and of whom is Christ as concerning the flesh, who is
over all, God blessed for ever. Amen. But it
is not as though the word of God hath come to nought. For they are not
all Israel, that are of Israel: neither, because
they are Abraham's seed, are they all children: but, In Isaac shall thy
seed be called. That is, it is not the children
of the flesh that are children of God; but the children of the promise are
reckoned for a seed. For this is a word of
promise, According to this season will I come, and Sarah shall have a son.
And not only so; but Rebecca also having
conceived by one, even by our father Isaac--
for the children being not yet born,
neither having done anything good or bad, that the purpose of God
according to election might stand, not of works, but of him that calleth,
it was said unto her, The elder shall serve the
younger. Even as it is written, Jacob I loved,
but Esau I hated. What shall we say then? Is
there unrighteousness with God? God forbid. For
he says to Moses, I will have mercy on whom I have mercy, and I will have
compassion on whom I have compassion. So then it
is not of him that willeth, nor of him that runneth, but of God that hath
mercy. For the scripture says unto Pharaoh, For
this very purpose did I raise thee up, that I might show in thee my power,
and that my name might be published abroad in all the earth.
So then he hath mercy on whom he will, and whom
he will be hardeneth. Thou wilt say then unto
me, Why doth he still find fault? For who withstandeth his will?
Nay but, O man, who art thou that repliest
against God? Shall the thing formed say to him that formed it, Why didst
thou make me thus? Or hath not the potter a
right over the clay, from the same lump to make one part a vessel unto
honor, and another unto dishonor? What if God,
willing to show his wrath, and to make his power known, endured with much
longsuffering vessels of wrath fitted unto destruction:
and that he might make known the riches of his
glory upon vessels of mercy, which he afore prepared unto glory,
even us, whom he also called, not from
the Jews only, but also from the Gentiles? As he
says also in Hosea,
I will call that my people, which was not my people;
And her beloved, that was not beloved.
And it shall be, that in the place where
it was said unto them, Ye are not my people,
There shall they be called sons of the living God.
And Isaiah crieth concerning Israel, If the
number of the children of Israel be as the sand of the sea, it is the
remnant that shall be saved: for the Lord will
execute his word upon the earth, finishing it and cutting it short.
And, as Isaiah hath said before,
Except the Lord of Sabaoth had left us a seed,
We had become as Sodom, and had been made like unto Gomorrah.
What shall we say then? That the Gentiles, who
followed not after righteousness, attained to righteousness, even the
righteousness which is of faith: but Israel,
following after a law of righteousness, did not arrive at that law.
Wherefore? Because they sought it not by
faith, but as it were by works. They stumbled at the stone of stumbling;
even as it is written,
Behold, I lay in Zion a stone of stumbling and a rock of offence:
And he that believeth on him shall not be put to shame.
Brethren, my heart's desire and my supplication
to God is for them, that they may be saved. For
I bear them witness that they have a zeal for God, but not according to
knowledge. For being ignorant of God's
righteousness, and seeking to establish their own, they did not subject
themselves to the righteousness of God. For
Christ is the end of the law unto righteousness to every one that
believeth. For Moses writeth that the man that
doeth the righteousness which is of the law shall live thereby.
But the righteousness which is of faith says
thus, Say not in thy heart, Who shall ascend into heaven? (that is, to
bring Christ down:) or, Who shall descend into
the abyss? (That is, to bring Christ up from the dead.)
But what says it? The word is nigh thee, in thy
mouth, and in thy heart: that is, the word of faith, which we preach:
because if thou will confess with thy mouth
Jesus as Lord, and will believe in thy heart that God raised him
from the dead, thou will be saved: for with
the heart man believeth unto righteousness; and with the mouth confession
is made unto salvation. For the scripture
says, Whosoever believeth on him shall not be put to shame.
For there is no distinction between Jew and
Greek: for the same Lord is Lord of all, and is rich unto all that
call upon him: for, Whosoever shall call upon
the name of the Lord shall be saved. How then
shall they call on him in whom they have not believed? and how shall they
believe in him whom they have not heard? and how shall they hear without a
preacher? and how shall they preach, except
they be sent? even as it is written, How beautiful are the feet of them
that bring glad tidings of good things! But
they did not all hearken to the glad tidings. For Isaiah says, Lord, who
hath believed our report? So belief
cometh of hearing, and hearing by the word of Christ.
But I say, Did they not hear? Yea, verily,
Their sound went out into all the earth,
And their words unto the ends of the world.
But I say, Did Israel not know? First Moses
I will provoke you to jealousy with that which is no nation,
With a nation void of understanding will I anger you.
And Isaiah is very bold, and says,
I was found of them that sought me not;
I became manifest unto them that asked not of me.
But as to Israel he says, All the day long did
I spread out my hands unto a disobedient and gainsaying people.
I say then, Did God cast off his people? God
forbid. For I also am an Israelite, of the seed of Abraham, of the tribe
of Benjamin. God did not cast off his people
which he foreknew. Or know ye not what the scripture says of Elijah? how
he pleadeth with God against Israel: Lord, they
have killed thy prophets, they have digged down thine altars; and I am
left alone, and they seek my life. But what
says the answer of God unto him? I have left for myself seven thousand
men, who have not bowed the knee to Baal. Even
so then at this present time also there is a remnant according to the
election of grace. But if it is by grace, it is
no more of works: otherwise grace is no more grace.
What then? that which Israel seeketh for, that
he obtained not; but the election obtained it, and the rest were hardened:
according as it is written, God gave them a
spirit of stupor, eyes that they should not see, and ears that they should
not hear, unto this very day. And David says,
Let their table be made a snare, and a trap,
And a stumblingblock, and a recompense unto them:
Let their eyes be darkened, that they may not
And bow thou down their back always.
I say then, Did they stumble that they might
fall? God forbid: but by their fall salvation is come unto the
Gentiles, to provoke them to jealousy. Now if
their fall, is the riches of the world, and their loss the riches of the
Gentiles; how much more their fulness? But I
speak to you that are Gentiles. Inasmuch then as I am an apostle of
Gentiles, I glorify my ministry; if by any
means I may provoke to jealousy them that are my flesh, and may
save some of them. For if the casting away of
them is the reconciling of the world, what shall the
receiving of them be, but life from the dead?
And if the firstfruit is holy, so is the lump:
and if the root is holy, so are the branches.
But if some of the branches were broken off,
and thou, being a wild olive, wast grafted in among them, and didst become
partaker with them of the root of the fatness of the olive tree;
glory not over the branches: but if thou
gloriest, it is not thou that bearest the root, but the root thee.
Thou wilt say then, Branches were broken off,
that I might be grafted in. Well; by their
unbelief they were broken off, and thou standest by thy faith. Be not
highminded, but fear: for if God spared not the
natural branches, neither will he spare thee.
Behold then the goodness and severity of God:
toward them that fell, severity; but toward thee, God's goodness, if thou
continue in his goodness: otherwise thou also will be cut off.
And they also, if they continue not in their
unbelief, shall be grafted in: for God is able to graft them in again.
For if thou wast cut out of that which is by
nature a wild olive tree, and wast grafted contrary to nature into a good
olive tree; how much more shall these, which are the natural
branches, be grafted into their own olive tree?
For I would not, brethren, have you ignorant of
this mystery, lest ye be wise in your own conceits, that a hardening in
part hath befallen Israel, until the fulness of the Gentiles be come in;
and so all Israel shall be saved: even as it is
There shall come out of Zion the Deliverer;
He shall turn away ungodliness from Jacob:
And this is my covenant unto them,
When I shall take away their sins.
As touching the gospel, they are enemies for
your sake: but as touching the election, they are beloved for the fathers'
sake. For the gifts and the calling of God are
not repented of. For as ye in time past were
disobedient to God, but now have obtained mercy by their disobedience,
even so have these also now been disobedient,
that by the mercy shown to you they also may now obtain mercy.
For God hath shut up all unto disobedience,
that he might have mercy upon all. O the depth
of the riches both of the wisdom and the knowledge of God! how
unsearchable are his judgments, and his ways past tracing out!
For who hath known the mind of the Lord? or who
hath been his counsellor? or who hath first
given to him, and it shall be recompensed unto him again?
For of him, and through him, and unto him, are
all things. To him be the glory for ever. Amen.
I beseech you therefore, brethren, by the
mercies of God, to present your bodies a living sacrifice, holy,
acceptable to God, which is your spiritual service.
And be not fashioned according to this world:
but be ye transformed by the renewing of your mind, and ye may prove what
is the good and acceptable and perfect will of God.
For I say, through the grace that was given me,
to every man that is among you, not to think of himself more highly than
he ought to think; but to think as to think soberly, according as God hath
dealt to each man a measure of faith. For even
as we have many members in one body, and all the members have not the same
office: so we, who are many, are one body in
Christ, and severally members one of another.
And having gifts differing according to the
grace that was given to us, whether prophecy, let us prophesy
according to the proportion of our faith; or
ministry, let us give ourselves to our ministry; or he that
teacheth, to his teaching; or he that exhorteth,
to his exhorting: he that giveth, let him do it with liberality; he
that ruleth, with diligence; he that showeth mercy, with cheerfulness.
Let love be without hypocrisy. Abhor that which
is evil; cleave to that which is good. In love
of the brethren be tenderly affectioned one to another; in honor
preferring one another; in diligence not
slothful; fervent in spirit; serving the Lord;
rejoicing in hope; patient in tribulation;
continuing stedfastly in prayer; communicating
to the necessities of the saints; given to hospitality.
Bless them that persecute you; bless, and curse
not. Rejoice with them that rejoice; weep with
them that weep. Be of the same mind one toward
another. Set not your mind on high things, but condescend to things that
are lowly. Be not wise in your own conceits.
Render to no man evil for evil. Take thought
for things honorable in the sight of all men.
If it be possible, as much as in you lieth, be
at peace with all men. Avenge not yourselves,
beloved, but give place unto the wrath of God: for it is written,
Vengeance belongeth unto me; I will recompense, says the Lord.
But if thine enemy hunger, feed him; if he
thirst, give him to drink: for in so doing thou will heap coals of fire
upon his head. Be not overcome of evil, but
overcome evil with good.
Let every soul be in subjection to the higher
powers: for there is no power but of God; and the powers that be
are ordained of God. Therefore he that resisteth
the power, withstandeth the ordinance of God: and they that withstand
shall receive to themselves judgment. For rulers
are not a terror to the good work, but to the evil. And wouldest thou have
no fear of the power? do that which is good, and thou will have praise
from the same: for he is a minister of God to
thee for good. But if thou do that which is evil, be afraid; for he
beareth not the sword in vain: for he is a minister of God, an avenger for
wrath to him that doeth evil. Wherefore
ye must needs be in subjection, not only because of the wrath, but
also for conscience' sake. For this cause ye pay
tribute also; for they are ministers of God's service, attending
continually upon this very thing. Render to all
their dues: tribute to whom tribute is due; custom to whom custom;
fear to whom fear; honor to whom honor. Owe no
man anything, save to love one another: for he that loves his neighbor
hath fulfilled the law. For this, Thou will not
commit adultery, Thou will not kill, Thou will not steal, Thou will not
covet, and if there be any other commandment, it is summed up in this
word, namely, Thou will love thy neighbor as thyself.
Love worketh no ill to his neighbor: love
therefore is the fulfilment of the law. And
this, knowing the season, that already it is time for you to awake out of
sleep: for now is salvation nearer to us than when we first
believed. The night is far spent, and the day
is at hand: let us therefore cast off the works of darkness, and let us
put on the armor of light. Let us walk
becomingly, as in the day; not in revelling and drunkenness, not in
chambering and wantonness, not in strife and jealousy.
But put ye on the Lord Jesus Christ, and make
not provision for the flesh, to fulfil the lusts thereof.
But him that is weak in faith receive ye,
yet not for decision of scruples. One man
hath faith to eat all things: but he that is weak eateth herbs.
Let not him that eateth set at nought him that
eateth not; and let not him that eateth not judge him that eateth: for God
hath received him. Who art thou that judgest the
servant of another? to his own lord he standeth or falleth. Yea, he shall
be made to stand; for the Lord hath power to make him stand.
One man esteemeth one day above another: another
esteemeth every day alike. Let each man be fully assured in his own
mind. He that regardeth the day, regardeth it
unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God
thanks; and he that eateth not, unto the Lord he eateth not, and giveth
God thanks. For none of us liveth to himself,
and none dieth to himself. For whether we live,
we live unto the Lord; or whether we die, we die unto the Lord: whether we
live therefore, or die, we are the Lord's. For
to this end Christ died and lived again, that he might be Lord of
both the dead and the living. But thou, why
dost thou judge thy brother? or thou again, why dost thou set at nought
thy brother? for we shall all stand before the judgment-seat of God.
For it is written,
As I live, says the Lord, to me every knee shall bow,
And every tongue shall confess to God.
So then each one of us shall give account of
himself to God. Let us not therefore judge one
another any more: but judge ye this rather, that no man put a
stumblingblock in his brother's way, or an occasion of falling.
I know, and am persuaded in the Lord Jesus,
that nothing is unclean of itself: save that to him who accounteth
anything to be unclean, to him it is unclean.
For if because of meat thy brother is grieved,
thou walkest no longer in love. Destroy not with thy meat him for whom
Christ died. Let not then your good be evil
spoken of: for the kingdom of God is not eating
and drinking, but righteousness and peace and joy in the Holy Spirit.
For he that herein serveth Christ is
well-pleasing to God, and approved of men. So
then let us follow after things which make for peace, and things whereby
we may edify one another. Overthrow not for
meat's sake the work of God. All things indeed are clean; howbeit it is
evil for that man who eateth with offence. It
is good not to eat flesh, nor to drink wine, nor to do anything
whereby thy brother stumbleth. The faith which
thou hast, have thou to thyself before God. Happy is he that judgeth not
himself in that which he approveth. But he that
doubteth is condemned if he eat, because he eateth not of faith;
and whatsoever is not of faith is sin.
Now we that are strong ought to bear the
infirmities of the weak, and not to please ourselves.
Let each one of us please his neighbor for that
which is good, unto edifying. For Christ also
pleased not himself; but, as it is written, The reproaches of them that
reproached thee fell upon me. For whatsoever
things were written aforetime were written for our learning, that through
patience and through comfort of the scriptures we might have hope.
Now the God of patience and of comfort grant you
to be of the same mind one with another according to Christ Jesus:
that with one accord ye may with one mouth
glorify the God and Father of our Lord Jesus Christ.
Wherefore receive ye one another, even as Christ
also received you, to the glory of God. For I
say that Christ hath been made a minister of the circumcision for the
truth of God, that he might confirm the promises given unto the
fathers, and that the Gentiles might glorify God
for his mercy; as it is written,
Therefore will I give praise unto thee among the Gentiles,
And sing unto thy name.
And again he says,
Rejoice, ye Gentiles, with his people.
Praise the Lord, all ye Gentiles;
And let all the peoples praise him.
And again, Isaiah says,
There shall be the root of Jesse,
And he that ariseth to rule over the Gentiles;
On him shall the Gentiles hope.
Now the God of hope fill you with all joy and
peace in believing, that ye may abound in hope, in the power of the Holy
Spirit. And I myself also am persuaded of you,
my brethren, that ye yourselves are full of goodness, filled with all
knowledge, able also to admonish one another.
But I write the more boldly unto you in some
measure, as putting you again in remembrance, because of the grace that
was given me of God, that I should be a
minister of Christ Jesus unto the Gentiles, ministering the gospel of God,
that the offering up of the Gentiles might be made acceptable, being
sanctified by the Holy Spirit. I have therefore
my glorifying in Christ Jesus in things pertaining to God.
For I will not dare to speak of any things save
those which Christ wrought through me, for the obedience of the Gentiles,
by word and deed, in the power of signs and
wonders, in the power of the Holy Spirit; so that from Jerusalem, and
round about even unto Illyricum, I have fully preached the gospel of
Christ; yea, making it my aim so to preach the
gospel, not where Christ was already named, that I might not build
upon another man's foundation; but, as it is
They shall see, to whom no tidings of him came,
And they who have not heard shall understand.
Wherefore also I was hindered these many times
from coming to you: but now, having no more any
place in these regions, and having these many years a longing to come unto
you, whensoever I go unto Spain (for I hope to
see you in my journey, and to be brought on my way thitherward by you, if
first in some measure I shall have been satisfied with your company)--
but now, I say, I go unto Jerusalem,
ministering unto the saints. For it hath been
the good pleasure of Macedonia and Achaia to make a certain contribution
for the poor among the saints that are at Jerusalem.
Yea, it hath been their good pleasure; and
their debtors they are. For if the Gentiles have been made partakers of
their spiritual things, they owe it to them also to minister unto
them in carnal things. When therefore I have
accomplished this, and have sealed to them this fruit, I will go on by you
unto Spain. And I know that, when I come unto
you, I shall come in the fulness of the blessing of Christ.
Now I beseech you, brethren, by our Lord Jesus
Christ, and by the love of the Spirit, that ye strive together with me in
your prayers to God for me; that I may be
delivered from them that are disobedient in Judaea, and that my
ministration which I have for Jerusalem may be acceptable to the
saints; that I may come unto you in joy through
the will of God, and together with you find rest.
Now the God of peace be with you all. Amen.
I commend unto you Phoebe our sister, who is a
servant of the church that is at Cenchreae: that
ye receive her in the Lord, worthily of the saints, and that ye assist her
in whatsoever matter she may have need of you: for she herself also hath
been a helper of many, and of mine own self.
Salute Prisca and Aquila my fellow-workers in
Christ Jesus, who for my life laid down their
own necks; unto whom not only I give thanks, but also all the churches of
the Gentiles: and salute the church that
is in their house. Salute Epaenetus my beloved, who is the first-fruits of
Asia unto Christ. Salute Mary, who bestowed much
labor on you. Salute Andronicus and Junias, my
kinsmen, and my fellow-prisoners, who are of note among the apostles, who
also have been in Christ before me. Salute
Ampliatus my beloved in the Lord. Salute Urbanus
our fellow-worker in Christ, and Stachys my beloved.
Salute Apelles the approved in Christ. Salute
them that are of the household of Aristobulus.
Salute Herodion my kinsman. Salute them of the
household of Narcissus, that are in the Lord.
Salute Tryphaena and Tryphosa, who labor in the
Lord. Salute Persis the beloved, who labored much in the Lord.
Salute Rufus the chosen in the Lord, and his
mother and mine. Salute Asyncritus, Phlegon,
Hermes, Patrobas, Hermas, and the brethren that are with them.
Salute Philologus and Julia, Nereus and his
sister, and Olympas, and all the saints that are with them.
Salute one another with a holy kiss. All the
churches of Christ salute you. Now I beseech
you, brethren, mark them that are causing the divisions and occasions of
stumbling, contrary to the doctrine which ye learned: and turn away from
them. For they that are such serve not our Lord
Christ, but their own belly; and by their smooth and fair speech they
beguile the hearts of the innocent. For your
obedience is come abroad unto all men. I rejoice therefore over you: but I
would have you wise unto that which is good, and simple unto that which is
evil. And the God of peace shall bruise Satan
under your feet shortly. The grace of our Lord Jesus Christ be with you.
Timothy my fellow-worker saluteth you; and
Lucius and Jason and Sosipater, my kinsmen. I
Tertius, who write the epistle, salute you in the Lord.
Gaius my host, and of the whole church,
saluteth you. Erastus the treasurer of the city saluteth you, and Quartus
the brother. The grace of our Lord Jesus
Christ be with you all. Amen. Now to him
that is able to establish you according to my gospel and the preaching of
Jesus Christ, according to the revelation of the mystery which hath been
kept in silence through times eternal, but now
is manifested, and by the scriptures of the prophets, according to the
commandment of the eternal God, is made known unto all the nations unto
obedience of faith: to the only wise God,
through Jesus Christ, to whom be the glory for ever. Amen.