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)
ROM 3:6
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 Sarah'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 Sarah
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 it
is 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 father's 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 well-beloved 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 fellow-prisoners,
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.