Paul, a servant of Jesus Christ, called to be an apostle, separated unto the
gospel of God, (Which he had promised afore 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 of holiness, by the resurrection from the dead:
By whom we have received grace and apostleship, for obedience to the faith
among all nations, for his name: Among whom are ye 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.
First, 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 in the gospel of his Son, that without ceasing I make mention of you
always in my prayers; Making request, if by any means now at length I 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 ye 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 hitherto,) 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 believeth; 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; Because
that which may be known of God is manifest in them; for God hath shewed it
unto them. For the invisible things of him from the creation of the world are
clearly seen, being understood by the things that are made, even his eternal
power and Godhead; so that they are without excuse: Because that, when
they knew God, they glorified him not as God, neither were thankful; but
became vain in their imaginations, and their foolish heart was darkened.
Professing themselves to be wise, they became fools, And changed the glory
of the uncorruptible God into an image made like to corruptible man, and to
birds, and fourfooted 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: Who
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: And 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; Being filled
with all unrighteousness, fornication, wickedness, covetousness,
maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things,
disobedient to parents, Without understanding, covenantbreakers, without
natural affection, implacable, 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.
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for
wherein thou judgest another, thou condemnest thyself; for thou that judgest
doest the same things. But we are sure that the judgment of God is according
to truth against them which commit such things. And thinkest thou this, O
man, that judgest them which do such things, and doest the same, that thou
shalt 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 unto thyself wrath against the day of wrath and
revelation of the righteous judgment of God; 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
doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and
peace, to every man that worketh 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; (For not the hearers of the law are just
before God, but the doers of the law shall be justified. For 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 shew 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, thou art called a Jew, and restest in the law, and makest thy boast of
God, And knowest his will, and approvest the things that are more excellent,
being instructed out of the law; And art confident that thou thyself art a guide
of the blind, a light of them which are in darkness, An instructor of the
foolish, a teacher of babes, which hast the form of knowledge and of the
truth in the law. Thou therefore which 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 commit sacrilege? Thou that makest thy
boast of the law, through breaking the law dishonourest thou God? For the
name of God is blasphemed among the Gentiles through you, as it is written.
For circumcision verily profiteth, if thou keep the law: but if thou be a breaker
of the law, thy circumcision is made uncircumcision. Therefore 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 fulfil the law, judge thee, who by the letter and
circumcision dost transgress the law? For 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,
and not in the letter; whose praise is not of men, but of God.
What advantage then hath the Jew? or what profit is there of circumcision?
Much every way: chiefly, because that unto them were committed the oracles
of God. For what if some did not believe? shall their unbelief make the faith of
God without effect? God forbid: yea, let God be true, but every man a liar; as
it is written, That thou mightest be justified in thy sayings, and mightest
overcome when thou art judged. But if our unrighteousness commend the
righteousness of God, what shall we say? Is God unrighteous who taketh
vengeance? (I speak as a man) God forbid: for then how shall God judge the
world? For if the truth of God hath 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 is just.
What then? are we better than they? No, in no wise: for we have before
proved both Jews and Gentiles, that they are all under sin; As it is written,
There is none righteous, no, not one: There is none that understandeth, there
is none that seeketh after God. They are all gone out of the way, they are
together become unprofitable; there is none that doeth good, no, not one.
Their throat is an open 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 saith, it saith to them who are
under the law: that every mouth may be stopped, and all the world may
become guilty before God. Therefore by the deeds of the law there shall no
flesh be justified in his sight: for by the law is the knowledge of sin.
But now the righteousness of God without the law is manifested, being
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: For 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 hath set forth to be a propitiation through faith in his blood, to
declare his righteousness for the remission of sins that are past, through the
forbearance of God; To declare, I say, at this time his righteousness: that he
might be just, and the justifier of him which believeth 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, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth 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. Cometh 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 of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect: Because the law worketh 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, (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth 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 thy seed be. And 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 Sara's womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; And being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; But 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 worketh patience; And patience,
experience; and experience, hope: And hope maketh not ashamed; because
the love of God is shed abroad in our hearts by the Holy Ghost 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 peradventure
for a good man some would even dare to die. But God commendeth his love
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 life. And
not only so, but we also joy in God through our Lord Jesus Christ, by whom
we have now received the atonement.
Wherefore, as by one man sin entered into the world, and death by sin; and
so death passed upon all men, for that all have sinned: (For until the law sin
was in the world: but sin is not imputed when there is no law. Nevertheless
death reigned from Adam to Moses, even over them that had not sinned
after the similitude of Adam's transgression, who is the figure of him that was
to come. But not as the 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, hath 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 unto justification. 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 hath reigned unto
death, even so might grace reign through righteousness unto eternal life by
Jesus Christ our Lord.
What 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 longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For 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. 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 dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye 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 ye should obey it in the lusts thereof. Neither yield ye 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. For sin shall not have dominion over you: for ye are not under the law, but under grace. What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness. I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those 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 holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
Know ye not, brethren, (for I speak to them that know the law,) how that the
law hath dominion over a man as long as he liveth? For the woman which
hath an husband is bound by the law to her husband so long as he liveth; but
if the husband be dead, she is loosed from the law of her husband. So then if,
while her husband liveth, 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 man. Wherefore, my
brethren, ye also are become dead to the law by the body of Christ; that ye
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. But now we are delivered from the law, that being
dead wherein we were held; that we should serve in newness of spirit, and
not in the oldness of the letter.
What 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, Thou shalt
not covet. But 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. Was 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. For that which I do I allow
not: for what I would, that do I not; but what I hate, that do I. If then I do that
which I would not, I consent unto the law that it is good. Now then it is no
more I that do it, but sin that 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 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 dwelleth in me. I find then a law, that, when I would
do good, evil is present with me. For 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
members. O wretched man that I am! who shall deliver me from the body of
this death? 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. For the law of the Spirit of
life in Christ Jesus hath 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. For they that are after the flesh do mind
the things of the flesh; but they that are after the Spirit the things of the
Spirit. For to be carnally minded is death; but to be spiritually 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. But ye are not in the flesh, but in the Spirit, if so be
that the Spirit of God dwell in you.
Now if any man have not the Spirit of
Christ, he is none of his. And if Christ be 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 dwell in you, he that raised up Christ from the
dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify
the deeds of the body, ye shall live. For as many as are led by the Spirit of
God, they are the sons of God. For ye have not received the spirit of bondage
again to fear; but ye have received the Spirit of adoption, whereby we cry,
Abba, Father. The Spirit itself beareth witness with our spirit, 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.
For I reckon that the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed in us. For the earnest
expectation of the creature waiteth for the manifestation of the sons of God.
For the creature was made subject to vanity, not willingly, but by reason of
him who hath subjected the same in hope, Because the creature itself also
shall be delivered from the bondage of corruption into the glorious liberty of
the children of God. For we know that the whole creation groaneth and
travaileth in pain together until now. And not only they, but ourselves also,
which have the firstfruits of the Spirit, even we ourselves groan within
ourselves, waiting for the adoption, to wit, the redemption of our body. For
we are saved by hope: but hope that is seen is not hope: for what a man
seeth, why doth he yet hope for? But if we hope for that we see not, then do
we with patience wait for it. Likewise the Spirit also helpeth our infirmities: for
we know not what we should pray for as we ought: but the Spirit itself
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 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. Moreover 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
justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is
risen again, who is even at the right hand of God, who also maketh
intercession for us. Who shall separate us from the love of Christ? shall
tribulation, or distress, or persecution, or famine, or nakedness, or peril, or
sword? As it is written, For thy 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, 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 also bearing me witness in
the Holy Ghost, That I have great heaviness and continual sorrow in my heart.
For I could wish that myself were accursed from Christ for my brethren, my
kinsmen according to the flesh: Who are Israelites; to whom pertaineth 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 as
concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
Not as though the word of God hath taken none 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 thy 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 seed. For this is the word of promise, At this
time will I come, and Sara shall have a son. And not only this; but when
Rebecca also had conceived by one, even by our father Isaac; (For 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 calleth;)
It was said unto her, The elder shall serve the younger. As it is written, Jacob
have I loved, but Esau have I hated.
What shall we say then? Is there unrighteousness with God? God forbid. For
he saith 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 willeth, nor of him that runneth, but of God that sheweth mercy. For the
scripture saith unto Pharaoh, Even for this same purpose have I raised thee
up, that I might shew my power in thee, and that my name might be declared
throughout all the earth. Therefore hath he mercy on whom he will have
mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why
doth he yet find fault? For who hath resisted his will? Nay but, O man, who art
thou that repliest against God? Shall the thing formed say to him that formed
it, Why hast thou made me thus? Hath 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 shew his wrath, and to make his power
known, endured with much longsuffering the vessels of wrath fitted to
destruction: And that he might make known the riches of his glory on the
vessels of mercy, which he had afore prepared unto glory, Even us, whom he
hath called, not of the Jews only, but also of the Gentiles? As he saith 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, Ye are not my people; there shall they be called the
children of the living God. Esaias also crieth concerning Israel, Though the
number of the children of Israel be as the sand of the sea, a remnant shall be
saved: For he will finish the work, and cut it short in righteousness: because a
short work will the Lord make upon the earth. And as Esaias said before,
Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and
been made like unto Gomorrha. What shall we say then? That the Gentiles,
which followed not after righteousness, have attained to righteousness, even
the righteousness which is of faith. But Israel, which followed after the law of
righteousness, hath 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 stumblingstone; As it is written, Behold, I lay in Sion a
stumblingstone and rock of offence: and whosoever believeth 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 believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine 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 saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For 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 be saved. How 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 preacher? And 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 things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
I say then, Hath God cast away his people? God forbid. For I also am an
Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast
away his people which he foreknew. Wot ye not what the scripture saith of
Elias? how he maketh intercession to God against Israel, saying, Lord, they
have killed thy prophets, and digged down thine altars; and I am left alone,
and they seek my life. But what saith 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. Even so then at this present time also there is a remnant
according to the election of grace. And if by grace, then is it no more of works:
otherwise grace is no more grace. But if it be of works, then is it no more
grace: otherwise work is no more work.
What then? Israel hath not obtained that which he seeketh for; but the
election hath obtained it, and the rest were blinded (According as it is written,
God hath given them the spirit of slumber, eyes that they should not see, and
ears that they should not hear;) unto this day. And David saith, Let their table
be made a snare, and a trap, and a stumblingblock, and a recompence unto
them: Let their eyes be darkened, that they may not see, and bow down their
back alway. I say then, Have they stumbled that they should fall? God forbid:
but rather through their fall salvation is come unto the Gentiles, for 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
fulness?
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I
magnify mine office: If by any means I may provoke to emulation 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 firstfruit 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
thou, being a wild olive tree, wert graffed in among them, and with them
partakest of the root and fatness of the olive tree; Boast not against the
branches. But if thou boast, thou bearest not the root, but the root thee.
Thou wilt say then, The branches were broken off, that I might be graffed in.
Well; because of unbelief they were broken off, and thou standest by faith. Be
not highminded, but fear: For if God spared not the natural branches, take
heed lest he also spare not thee. Behold therefore the goodness and severity
of God: on them which fell, severity; but toward thee, goodness, if thou
continue in his goodness: otherwise thou also shalt be cut off. And they also,
if they abide not still in unbelief, shall be graffed in: for God is able to graff
them in again. For if thou wert cut out of the olive tree which is wild by
nature, and wert graffed contrary to nature into a good olive tree: how much
more shall these, which be the natural branches, be graffed into their own
olive tree?
For I would not, brethren, that ye should be ignorant of this mystery, lest ye
should be wise in your own conceits; that blindness in part is happened to
Israel, until the fulness 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: For 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 touching the election, they are beloved for the fathers' sakes.
For the gifts and calling of God are without repentance. For as ye 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 hath 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! 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 to him, are all things: to whom be glory for ever. Amen.
I beseech you therefore, brethren, by the mercies of God, that ye present
your bodies a living sacrifice, holy, acceptable unto God, which is your
reasonable service. And be not conformed to this world: but be ye
transformed by the renewing of your mind, that ye 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 hath dealt to every man the measure of faith. For
as we have many members in one body, and all members have not the same
office: So we, being many, are one body in Christ, and every one members
one of another. Having 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 teacheth, on teaching; Or
he that exhorteth, on exhortation: he that giveth, let him do it with simplicity;
he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
Let love be without dissimulation. Abhor that which is evil; cleave to that
which is good. Be kindly affectioned one to another with brotherly love; in
honour preferring one another; Not slothful in business; fervent in spirit;
serving the Lord; Rejoicing in hope; patient in tribulation; continuing instant
in prayer; Distributing to the necessity of saints; given to hospitality. Bless
them which persecute you: bless, and curse not. Rejoice 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. Recompense to no man evil for evil. Provide things
honest in the sight of all men. If it be possible, as much as lieth 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, saith
the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him
drink: for in so doing thou shalt heap coals of fire on his head. Be not
overcome of evil, but overcome evil with good.
Let 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 resisteth the power, resisteth 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. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the 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 the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye 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. Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love 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. The 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. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. For none of us liveth to himself, and no man dieth to himself. For 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. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock 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 esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth 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 meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth 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
edification. For even Christ pleased not himself; but, as it is written, The
reproaches of them that reproached thee fell on me. For whatsoever things
were written aforetime were written for our learning, that we through
patience and comfort of the scriptures might have hope. Now the God of
patience and consolation grant you to be likeminded one toward another
according to Christ Jesus: That ye may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ.
Wherefore receive ye 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 thee among the Gentiles, and sing unto thy name. And again he
saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye
Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a
root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the
Gentiles trust. Now the God of hope fill you with all joy and peace in
believing, that ye may abound in hope, through the power of the Holy Ghost.
And I myself also am persuaded of you, my brethren, that ye also are full of
goodness, filled with all knowledge, able also to admonish one another.
Nevertheless, brethren, I have written the more boldly unto you in some sort,
as putting you in mind, because of the grace that is given to me of God, That I
should be the minister of Jesus Christ to the Gentiles, ministering the gospel
of God, that the offering up of the Gentiles might be acceptable, being
sanctified by the Holy Ghost. 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 hath not wrought by me, to make the
Gentiles obedient, by word and deed, Through mighty signs and wonders, by
the power of the Spirit of God; so that from Jerusalem, and round about unto
Illyricum, I have fully preached the gospel of Christ. Yea, 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 to you. But now having
no more place in these parts, and having a great desire these many years to
come unto you; Whensoever I take my journey into Spain, I will come to you:
for I trust to see you in my journey, and to be brought on my way thitherward
by you, if first I be somewhat filled with your company. But now I go unto
Jerusalem to minister unto the saints. For it hath pleased them of Macedonia
and Achaia to make a certain contribution for the poor saints which are at
Jerusalem. It hath pleased them verily; and their debtors they are. For if the
Gentiles have been made partakers of their spiritual things, their duty is also
to minister 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 fulness of the blessing of
the gospel of Christ.
Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love
of the Spirit, that ye strive together with me in your prayers to God for me;
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 saints; That I may
come unto you with joy by the will of God, and may with you be refreshed.
Now the God of peace be with you all. Amen.
I commend unto you Phebe our sister, which is a servant of the church which
is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that
ye assist her in whatsoever business she hath need of you: for she hath been
a succourer of many, and of myself also. Greet Priscilla and Aquila my helpers
in Christ Jesus: Who 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 wellbeloved Epaenetus, who is
the firstfruits of Achaia unto Christ. Greet Mary, who bestowed much labour
on us. Salute Andronicus and Junia, my kinsmen, and my fellowprisoners,
who are of note among the apostles, who also were in Christ before me.
Greet Amplias my beloved in the Lord. Salute Urbane, our helper in Christ,
and Stachys my beloved. Salute Apelles approved in Christ. Salute them
which are of Aristobulus' household. Salute Herodion my kinsman. Greet
them that be of the household of Narcissus, which are in the Lord. Salute
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. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes,
and the brethren which are with them. Salute 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 salute you.
Now I beseech you, brethren, mark them which cause divisions and offences
contrary to the doctrine which ye 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 the simple. For your obedience
is 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. And
the God of peace shall bruise Satan under your feet shortly. The grace of our
Lord Jesus Christ be with you. Amen.
Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen,
salute you. I Tertius, who wrote this epistle, salute you in the Lord. Gaius mine
host, and of the whole church, saluteth you. Erastus the chamberlain of the
city saluteth you, and Quartus a brother. The grace of our Lord Jesus Christ be
with you all. Amen.
Now to him that is of power to stablish 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. Amen.