Romans
The Epistle
of Paul the Apostle to the Romans
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[1]
Paul, a servant of Jesus Christ, called to be an apostle, separated
unto the gospel of God,
[2] (Which he had promised afore by
his prophets in the holy scriptures,)
[3] Concerning his
Son Jesus Christ our Lord, which was made of the seed of David
according to the flesh;
[4] And declared to be the Son of
God with power, according to the spirit of holiness, by the
resurrection from the dead:
[5] By whom we have received
grace and apostleship, for obedience to the faith among all nations,
for his name:
[6] Among whom are ye also the called of
Jesus Christ:
[7] 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.
[8] First, I thank my God through
Jesus Christ for you all, that your faith is spoken of throughout the
whole world.
[9] 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;
[10] Making request,
if by any means now at length I might have a prosperous journey by
the will of God to come unto you.
[11] For I long to see
you, that I may impart unto you some spiritual gift, to the end ye
may be established;
[12] That is, that I may be comforted
together with you by the mutual faith both of you and me.
[13]
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.
[14]
I am debtor both to the Greeks, and to the Barbarians; both to the
wise, and to the unwise.
[15] So, as much as in me is, I am
ready to preach the gospel to you that are at Rome also.
[16]
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.
[17] For therein is the righteousness of
God revealed from faith to faith: as it is written, The just shall
live by faith.
[18] For the wrath of God is revealed from
heaven against all ungodliness and unrighteousness of men, who hold
the truth in unrighteousness;
[19] Because that which may
be known of God is manifest in them; for God hath shewed it unto
them.
[20] 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:
[21] 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.
[22] Professing themselves to be wise, they
became fools,
[23] 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.
[24]
Wherefore God also gave them up to uncleanness through the lusts of
their own hearts, to dishonour their own bodies between
themselves:
[25] 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.
[26] 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:
[27] 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.
[28] 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;
[29] Being filled with all
unrighteousness, fornication, wickedness, covetousness,
maliciousness; full of envy, murder, debate, deceit, malignity;
whisperers,
[30] Backbiters, haters of God, despiteful,
proud, boasters, inventors of evil things, disobedient to
parents,
[31] Without understanding, covenantbreakers,
without natural affection, implacable, unmerciful:
[32] 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.
[1]
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.
[2] But we are
sure that the judgment of God is according to truth against them
which commit such things.
[3] 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?
[4] Or despisest
thou the riches of his goodness and forbearance and longsuffering;
not knowing that the goodness of God leadeth thee to repentance?
[5]
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;
[6] Who will render to every man
according to his deeds:
[7] To them who by patient
continuance in well doing seek for glory and honour and immortality,
eternal life:
[8] But unto them that are contentious, and
do not obey the truth, but obey unrighteousness, indignation and
wrath,
[9] Tribulation and anguish, upon every soul of man
that doeth evil, of the Jew first, and also of the Gentile;
[10]
But glory, honour, and peace, to every man that worketh good, to the
Jew first, and also to the Gentile:
[11] For there is no
respect of persons with God.
[12] 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;
[13] (For not
the hearers of the law are just before God, but the doers of the law
shall be justified.
[14] 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:
[15] 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;)
[16] In the day when God shall
judge the secrets of men by Jesus Christ according to my gospel.
[17]
Behold, thou art called a Jew, and restest in the law, and makest thy
boast of God,
[18] And knowest his will, and approvest the
things that are more excellent, being instructed out of the law;
[19]
And art confident that thou thyself art a guide of the blind, a light
of them which are in darkness,
[20] An instructor of the
foolish, a teacher of babes, which hast the form of knowledge and of
the truth in the law.
[21] Thou therefore which teachest
another, teachest thou not thyself? thou that preachest a man should
not steal, dost thou steal?
[22] Thou that sayest a man
should not commit adultery, dost thou commit adultery? thou that
abhorrest idols, dost thou commit sacrilege?
[23] Thou that
makest thy boast of the law, through breaking the law dishonourest
thou God?
[24] For the name of God is blasphemed among the
Gentiles through you, as it is written.
[25] For
circumcision verily profiteth, if thou keep the law: but if thou be a
breaker of the law, thy circumcision is made uncircumcision.
[26]
Therefore if the uncircumcision keep the righteousness of the law,
shall not his uncircumcision be counted for circumcision?
[27]
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?
[28] For he is not a Jew, which is one outwardly;
neither is that circumcision, which is outward in the flesh:
[29]
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.
[1]
What advantage then hath the Jew? or what profit is there of
circumcision?
[2] Much every way: chiefly, because that
unto them were committed the oracles of God.
[3] For what
if some did not believe? shall their unbelief make the faith of God
without effect?
[4] 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.
[5]
But if our unrighteousness commend the righteousness of God, what
shall we say? Is God unrighteous who taketh vengeance? (I speak as a
man)
[6] God forbid: for then how shall God judge the
world?
[7] For if the truth of God hath more abounded
through my lie unto his glory; why yet am I also judged as a
sinner?
[8] 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.
[9] 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;
[10] As it is
written, There is none righteous, no, not one:
[11] There
is none that understandeth, there is none that seeketh after
God.
[12] They are all gone out of the way, they are
together become unprofitable; there is none that doeth good, no, not
one.
[13] Their throat is an open sepulchre; with their
tongues they have used deceit; the poison of asps is under their
lips:
[14] Whose mouth is full of cursing and
bitterness:
[15] Their feet are swift to shed blood:
[16]
Destruction and misery are in their ways:
[17] And the way
of peace have they not known:
[18] There is no fear of God
before their eyes.
[19] 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.
[20] 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.
[21] But now the righteousness of God without the law
is manifested, being witnessed by the law and the prophets;
[22]
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:
[23]
For all have sinned, and come short of the glory of God;
[24]
Being justified freely by his grace through the redemption that is in
Christ Jesus:
[25] 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;
[26] To declare, I say, at this time his
righteousness: that he might be just, and the justifier of him which
believeth in Jesus.
[27] Where is boasting then? It is
excluded. By what law? of works? Nay: but by the law of faith.
[28]
Therefore we conclude that a man is justified by faith without the
deeds of the law.
[29] Is he the God of the Jews only? is
he not also of the Gentiles? Yes, of the Gentiles also:
[30]
Seeing it is one God, which shall justify the circumcision by faith,
and uncircumcision through faith.
[31] Do we then make void
the law through faith? God forbid: yea, we establish the law.
[1]
What shall we say then that Abraham our father, as pertaining to the
flesh, hath found?
[2] For if Abraham were justified by
works, he hath whereof to glory; but not before God.
[3]
For what saith the scripture? Abraham believed God, and it was
counted unto him for righteousness.
[4] Now to him that
worketh is the reward not reckoned of grace, but of debt.
[5]
But to him that worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness.
[6] Even
as David also describeth the blessedness of the man, unto whom God
imputeth righteousness without works,
[7] Saying, Blessed
are they whose iniquities are forgiven, and whose sins are
covered.
[8] Blessed is the man to whom the Lord will not
impute sin.
[9] Cometh this blessedness then upon the
circumcision only, or upon the uncircumcision also? for we say that
faith was reckoned to Abraham for righteousness.
[10] How
was it then reckoned? when he was in circumcision, or in
uncircumcision? Not in circumcision, but in uncircumcision.
[11]
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:
[12]
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.
[13]
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.
[14] For if they which are of the
law be heirs, faith is made void, and the promise made of none
effect:
[15] Because the law worketh wrath: for where no
law is, there is no transgression.
[16] 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,
[17] (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.
[18] 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.
[19] 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:
[20]
He staggered not at the promise of God through unbelief; but was
strong in faith, giving glory to God;
[21] And being fully
persuaded that, what he had promised, he was able also to
perform.
[22] And therefore it was imputed to him for
righteousness.
[23] Now it was not written for his sake
alone, that it was imputed to him;
[24] But for us also, to
whom it shall be imputed, if we believe on him that raised up Jesus
our Lord from the dead;
[25] Who was delivered for our
offences, and was raised again for our justification.
[1]
Therefore being justified by faith, we have peace with God through
our Lord Jesus Christ:
[2] By whom also we have access by
faith into this grace wherein we stand, and rejoice in hope of the
glory of God.
[3] And not only so, but we glory in
tribulations also: knowing that tribulation worketh patience;
[4]
And patience, experience; and experience, hope:
[5] 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.
[6]
For when we were yet without strength, in due time Christ died for
the ungodly.
[7] For scarcely for a righteous man will one
die: yet peradventure for a good man some would even dare to die.
[8]
But God commendeth his love toward us, in that, while we were yet
sinners, Christ died for us.
[9] Much more then, being now
justified by his blood, we shall be saved from wrath through
him.
[10] 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.
[11] And not only so, but we also joy
in God through our Lord Jesus Christ, by whom we have now received
the atonement.
[12] 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:
[13] (For until the law sin was
in the world: but sin is not imputed when there is no law.
[14]
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.
[15] 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.
[16]
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.
[17] 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.)
[18] 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.
[19] For as by one man's
disobedience many were made sinners, so by the obedience of one shall
many be made righteous.
[20] Moreover the law entered, that
the offence might abound. But where sin abounded, grace did much more
abound:
[21] That as sin hath reigned unto death, even so
might grace reign through righteousness unto eternal life by Jesus
Christ our Lord.
[1]
What shall we say then? Shall we continue in sin, that grace may
abound?
[2] God forbid. How shall we, that are dead to sin,
live any longer therein?
[3] Know ye not, that so many of
us as were baptized into Jesus Christ were baptized into his
death?
[4] 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.
[5]
For if we have been planted together in the likeness of his death, we
shall be also in the likeness of his resurrection:
[6]
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.
[7] For he that is dead is freed from sin.
[8]
Now if we be dead with Christ, we believe that we shall also live
with him:
[9] Knowing that Christ being raised from the
dead dieth no more; death hath no more dominion over him.
[10]
For in that he died, he died unto sin once: but in that he liveth, he
liveth unto God.
[11] Likewise reckon ye also yourselves to
be dead indeed unto sin, but alive unto God through Jesus Christ our
Lord.
[12] Let not sin therefore reign in your mortal body,
that ye should obey it in the lusts thereof.
[13] 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.
[14]
For sin shall not have dominion over you: for ye are not under the
law, but under grace.
[15] What then? shall we sin, because
we are not under the law, but under grace? God forbid.
[16]
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?
[17] 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.
[18] Being then
made free from sin, ye became the servants of righteousness.
[19]
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.
[20] For when ye
were the servants of sin, ye were free from righteousness.
[21]
What fruit had ye then in those things whereof ye are now ashamed?
for the end of those things is death.
[22] But now being
made free from sin, and become servants to God, ye have your fruit
unto holiness, and the end everlasting life.
[23] For the
wages of sin is death; but the gift of God is eternal life through
Jesus Christ our Lord.
[1]
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?
[2]
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.
[3] 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.
[4] 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.
[5] 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.
[6] 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.
[7] 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.
[8]
But sin, taking occasion by the commandment, wrought in me all manner
of concupiscence. For without the law sin was dead.
[9] For
I was alive without the law once: but when the commandment came, sin
revived, and I died.
[10] And the commandment, which was
ordained to life, I found to be unto death.
[11] For sin,
taking occasion by the commandment, deceived me, and by it slew
me.
[12] Wherefore the law is holy, and the commandment
holy, and just, and good.
[13] 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.
[14] For we know
that the law is spiritual: but I am carnal, sold under sin.
[15]
For that which I do I allow not: for what I would, that do I not; but
what I hate, that do I.
[16] If then I do that which I
would not, I consent unto the law that it is good.
[17] Now
then it is no more I that do it, but sin that dwelleth in me.
[18]
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.
[19] For the good that I would I do not: but
the evil which I would not, that I do.
[20] Now if I do
that I would not, it is no more I that do it, but sin that dwelleth
in me.
[21] I find then a law, that, when I would do good,
evil is present with me.
[22] For I delight in the law of
God after the inward man:
[23] 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.
[24] O
wretched man that I am! who shall deliver me from the body of this
death?
[25] I thank God through Jesus Christ our Lord. So
then with the mind I myself serve the law of God; but with the flesh
the law of sin.
[1]
There is therefore now no condemnation to them which are in Christ
Jesus, who walk not after the flesh, but after the Spirit.
[2]
For the law of the Spirit of life in Christ Jesus hath made me free
from the law of sin and death.
[3] 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:
[4] That the righteousness of the law might be
fulfilled in us, who walk not after the flesh, but after the
Spirit.
[5] 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.
[6] For to be carnally minded is death; but to
be spiritually minded is life and peace.
[7] Because the
carnal mind is enmity against God: for it is not subject to the law
of God, neither indeed can be.
[8] So then they that are in
the flesh cannot please God.
[9] But ye are not in the
flesh, but in the Spirit, if so be that the Spirit of God dwell in
you. Now if any man have not the Spirit of Christ, he is none of
his.
[10] And if Christ be in you, the body is dead because
of sin; but the Spirit is life because of righteousness.
[11]
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.
[12]
Therefore, brethren, we are debtors, not to the flesh, to live after
the flesh.
[13] 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.
[14] For as many as are led by the Spirit of
God, they are the sons of God.
[15] 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.
[16]
The Spirit itself beareth witness with our spirit, that we are the
children of God:
[17] 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.
[18] 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.
[19]
For the earnest expectation of the creature waiteth for the
manifestation of the sons of God.
[20] For the creature was
made subject to vanity, not willingly, but by reason of him who hath
subjected the same in hope,
[21] Because the creature
itself also shall be delivered from the bondage of corruption into
the glorious liberty of the children of God.
[22] For we
know that the whole creation groaneth and travaileth in pain together
until now.
[23] 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.
[24] 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?
[25] But if we hope for that we see not, then do we
with patience wait for it.
[26] 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.
[27] 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.
[28] 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.
[29] 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.
[30] 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.
[31]
What shall we then say to these things? If God be for us, who can be
against us?
[32] 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?
[33] Who shall lay any thing to the
charge of God's elect? It is God that justifieth.
[34] 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.
[35] Who shall separate us from the
love of Christ? shall tribulation, or distress, or persecution, or
famine, or nakedness, or peril, or sword?
[36] As it is
written, For thy sake we are killed all the day long; we are
accounted as sheep for the slaughter.
[37] Nay, in all
these things we are more than conquerors through him that loved
us.
[38] For I am persuaded, that neither death, nor life,
nor angels, nor principalities, nor powers, nor things present, nor
things to come,
[39] 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.
[1]
I say the truth in Christ, I lie not, my conscience also bearing me
witness in the Holy Ghost,
[2] That I have great heaviness
and continual sorrow in my heart.
[3] For I could wish that
myself were accursed from Christ for my brethren, my kinsmen
according to the flesh:
[4] 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;
[5]
Whose are the fathers, and of whom as concerning the flesh Christ
came, who is over all, God blessed for ever. Amen.
[6] Not
as though the word of God hath taken none effect. For they are not
all Israel, which are of Israel:
[7] Neither, because they
are the seed of Abraham, are they all children: but, In Isaac shall
thy seed be called.
[8] 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.
[9] For
this is the word of promise, At this time will I come, and Sara shall
have a son.
[10] And not only this; but when Rebecca also
had conceived by one, even by our father Isaac;
[11] (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;)
[12] It was said unto
her, The elder shall serve the younger.
[13] As it is
written, Jacob have I loved, but Esau have I hated.
[14]
What shall we say then? Is there unrighteousness with God? God
forbid.
[15] 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.
[16] So then it is not of him that
willeth, nor of him that runneth, but of God that sheweth mercy.
[17]
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.
[18]
Therefore hath he mercy on whom he will have mercy, and whom he will
he hardeneth.
[19] Thou wilt say then unto me, Why doth he
yet find fault? For who hath resisted his will?
[20] 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?
[21]
Hath not the potter power over the clay, of the same lump to make one
vessel unto honour, and another unto dishonour?
[22] 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:
[23] And that he might make known the riches
of his glory on the vessels of mercy, which he had afore prepared
unto glory,
[24] Even us, whom he hath called, not of the
Jews only, but also of the Gentiles?
[25] As he saith also
in Osee, I will call them my people, which were not my people; and
her beloved, which was not beloved.
[26] 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.
[27] 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:
[28] For he will finish the work, and cut
it short in righteousness: because a short work will the Lord make
upon the earth.
[29] 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.
[30] What shall we say then? That
the Gentiles, which followed not after righteousness, have attained
to righteousness, even the righteousness which is of faith.
[31]
But Israel, which followed after the law of righteousness, hath not
attained to the law of righteousness.
[32] Wherefore?
Because they sought it not by faith, but as it were by the works of
the law. For they stumbled at that stumblingstone;
[33] As
it is written, Behold, I lay in Sion a stumblingstone and rock of
offence: and whosoever believeth on him shall not be ashamed.
[1]
Brethren, my heart's desire and prayer to God for Israel is, that
they might be saved.
[2] For I bear them record that they
have a zeal of God, but not according to knowledge.
[3] 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.
[4] For Christ is the end of the
law for righteousness to every one that believeth.
[5] For
Moses describeth the righteousness which is of the law, That the man
which doeth those things shall live by them.
[6] 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:)
[7] Or, Who shall descend into the deep?
(that is, to bring up Christ again from the dead.)
[8] 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;
[9]
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.
[10] For with the heart man believeth unto
righteousness; and with the mouth confession is made unto
salvation.
[11] For the scripture saith, Whosoever
believeth on him shall not be ashamed.
[12] 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.
[13] For whosoever
shall call upon the name of the Lord shall be saved.
[14]
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?
[15] 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!
[16] But they have not all obeyed the
gospel. For Esaias saith, Lord, who hath believed our report?
[17]
So then faith cometh by hearing, and hearing by the word of God.
[18]
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.
[19]
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.
[20] 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.
[21] But to Israel he saith, All
day long I have stretched forth my hands unto a disobedient and
gainsaying people.
[1]
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.
[2]
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,
[3] Lord, they have killed thy
prophets, and digged down thine altars; and I am left alone, and they
seek my life.
[4] 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.
[5] Even so then at this
present time also there is a remnant according to the election of
grace.
[6] 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.
[7] What
then? Israel hath not obtained that which he seeketh for; but the
election hath obtained it, and the rest were blinded
[8]
(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.
[9] And David saith, Let their table
be made a snare, and a trap, and a stumbling block, and a recompence
unto them:
[10] Let their eyes be darkened, that they may
not see, and bow down their back alway.
[11] 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.
[12] 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?
[13] For I speak
to you Gentiles, inasmuch as I am the apostle of the Gentiles, I
magnify mine office:
[14] If by any means I may provoke to
emulation them which are my flesh, and might save some of them.
[15]
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?
[16]
For if the firstfruit be holy, the lump is also holy: and if the root
be holy, so are the branches.
[17] 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;
[18] Boast not against the
branches. But if thou boast, thou bearest not the root, but the root
thee.
[19] Thou wilt say then, The branches were broken
off, that I might be graffed in.
[20] Well; because of
unbelief they were broken off, and thou standest by faith. Be not
highminded, but fear:
[21] For if God spared not the
natural branches, take heed lest he also spare not thee.
[22]
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.
[23] And
they also, if they abide not still in unbelief, shall be graffed in:
for God is able to graff them in again.
[24] 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?
[25] 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.
[26] 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:
[27]
For this is my covenant unto them, when I shall take away their
sins.
[28] As concerning the gospel, they are enemies for
your sakes: but as touching the election, they are beloved for the
fathers' sakes.
[29] For the gifts and calling of God are
without repentance.
[30] For as ye in times past have not
believed God, yet have now obtained mercy through their
unbelief:
[31] Even so have these also now not believed,
that through your mercy they also may obtain mercy.
[32]
For God hath concluded them all in unbelief, that he might have mercy
upon all.
[33] 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!
[34] For who hath known the mind of
the Lord? or who hath been his counseller?
[35] Or who hath
first given to him, and it shall be recompensed unto him again?
[36]
For of him, and through him, and to him, are all things: to whom be
glory for ever. Amen.
[1]
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.
[2] 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.
[3] For I say, through the grace given unto
me, to every man that is among you, not to think of himself more
highly than he ought to think; but to think soberly, according as God
hath dealt to every man the measure of faith.
[4] For as we
have many members in one body, and all members have not the same
office:
[5] So we, being many, are one body in Christ, and
every one members one of another.
[6] Having then gifts
differing according to the grace that is given to us, whether
prophecy, let us prophesy according to the proportion of faith;
[7]
Or ministry, let us wait on our ministering: or he that teacheth, on
teaching;
[8] 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.
[9]
Let love be without dissimulation. Abhor that which is evil; cleave
to that which is good.
[10] Be kindly affectioned one to
another with brotherly love; in honour preferring one another;
[11]
Not slothful in business; fervent in spirit; serving the Lord;
[12]
Rejoicing in hope; patient in tribulation; continuing instant in
prayer;
[13] Distributing to the necessity of saints; given
to hospitality.
[14] Bless them which persecute you: bless,
and curse not.
[15] Rejoice with them that do rejoice, and
weep with them that weep.
[16] 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.
[17] Recompense
to no man evil for evil. Provide things honest in the sight of all
men.
[18] If it be possible, as much as lieth in you, live
peaceably with all men.
[19] Dearly beloved, avenge not
yourselves, but rather give place unto wrath: for it is written,
Vengeance is mine; I will repay, saith the Lord.
[20]
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.
[21] Be not overcome of evil, but overcome evil with
good.
[1]
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.
[2]
Whosoever therefore resisteth the power, resisteth the ordinance of
God: and they that resist shall receive to themselves damnation.
[3]
For rulers are not a terror to good works, but to the evil. Wilt thou
then not be afraid of the power? do that which is good, and thou
shalt have praise of the same:
[4] 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.
[5]
Wherefore ye must needs be subject, not only for wrath, but also for
conscience sake.
[6] For for this cause pay ye tribute
also: for they are God's ministers, attending continually upon this
very thing.
[7] Render therefore to all their dues: tribute
to whom tribute is due; custom to whom custom; fear to whom fear;
honour to whom honour.
[8] Owe no man any thing, but to
love one another: for he that loveth another hath fulfilled the
law.
[9] 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.
[10] Love worketh no ill to his
neighbour: therefore love is the fulfilling of the law.
[11]
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.
[12]
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.
[13]
Let us walk honestly, as in the day; not in rioting and drunkenness,
not in chambering and wantonness, not in strife and envying.
[14]
But put ye on the Lord Jesus Christ, and make not provision for the
flesh, to fulfil the lusts thereof.
[1]
Him that is weak in the faith receive ye, but not to doubtful
disputations.
[2] For one believeth that he may eat all
things: another, who is weak, eateth herbs.
[3] 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.
[4]
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.
[5] One man esteemeth one day above
another: another esteemeth every day alike. Let every man be fully
persuaded in his own mind.
[6] 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.
[7] For none of us liveth to
himself, and no man dieth to himself.
[8] 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.
[9]
For to this end Christ both died, and rose, and revived, that he
might be Lord both of the dead and living.
[10] 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.
[11] For it is written, As I live, saith the Lord,
every knee shall bow to me, and every tongue shall confess to
God.
[12] So then every one of us shall give account of
himself to God.
[13] 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.
[14] 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.
[15] But if thy brother be grieved with thy
meat, now walkest thou not charitably. Destroy not him with thy meat,
for whom Christ died.
[16] Let not then your good be evil
spoken of:
[17] For the kingdom of God is not meat and
drink; but righteousness, and peace, and joy in the Holy Ghost.
[18]
For he that in these things serveth Christ is acceptable to God, and
approved of men.
[19] Let us therefore follow after the
things which make for peace, and things wherewith one may edify
another.
[20] For meat destroy not the work of God. All
things indeed are pure; but it is evil for that man who eateth with
offence.
[21] 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.
[22] Hast thou faith? have it to thyself
before God. Happy is he that condemneth not himself in that thing
which he alloweth.
[23] And he that doubteth is damned if
he eat, because he eateth not of faith: for whatsoever is not of
faith is sin.
[1]
We then that are strong ought to bear the infirmities of the weak,
and not to please ourselves.
[2] Let every one of us please
his neighbour for his good to edification.
[3] For even
Christ pleased not himself; but, as it is written, The reproaches of
them that reproached thee fell on me.
[4] For whatsoever
things were written aforetime were written for our learning, that we
through patience and comfort of the scriptures might have hope.
[5]
Now the God of patience and consolation grant you to be likeminded
one toward another according to Christ Jesus:
[6] That ye
may with one mind and one mouth glorify God, even the Father of our
Lord Jesus Christ.
[7] Wherefore receive ye one another, as
Christ also received us to the glory of God.
[8] 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:
[9] 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.
[10] And again he saith, Rejoice, ye
Gentiles, with his people.
[11] And again, Praise the Lord,
all ye Gentiles; and laud him, all ye people.
[12] 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.
[13] 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.
[14] And I myself also am persuaded of you,
my brethren, that ye also are full of goodness, filled with all
knowledge, able also to admonish one another.
[15]
Nevertheless, brethren, I have written the more boldly unto you in
some sort, as putting you in mind, because of the grace that is given
to me of God,
[16] That I should be the minister of Jesus
Christ to the Gentiles, ministering the gospel of God, that the
offering up of the Gentiles might be acceptable, being sanctified by
the Holy Ghost.
[17] I have therefore whereof I may glory
through Jesus Christ in those things which pertain to God.
[18]
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,
[19] 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.
[20]
Yea, so have I strived to preach the gospel, not where Christ was
named, lest I should build upon another man's foundation:
[21]
But as it is written, To whom he was not spoken of, they shall see:
and they that have not heard shall understand.
[22] For
which cause also I have been much hindered from coming to you.
[23]
But now having no more place in these parts, and having a great
desire these many years to come unto you;
[24] 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.
[25] But now
I go unto Jerusalem to minister unto the saints.
[26] For
it hath pleased them of Macedonia and Achaia to make a certain
contribution for the poor saints which are at Jerusalem.
[27]
It hath pleased them verily; and their debtors they are. For if the
Gentiles have been made partakers of their spiritual things, their
duty is also to minister unto them in carnal things.
[28]
When therefore I have performed this, and have sealed to them this
fruit, I will come by you into Spain.
[29] And I am sure
that, when I come unto you, I shall come in the fulness of the
blessing of the gospel of Christ.
[30] 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;
[31] 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;
[32] That I may come unto you
with joy by the will of God, and may with you be refreshed.
[33]
Now the God of peace be with you all. Amen.
[1]
I commend unto you Phebe our sister, which is a servant of the church
which is at Cenchrea:
[2] 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.
[3] Greet Priscilla and Aquila my helpers in
Christ Jesus:
[4] 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.
[5] Likewise greet the church that is in
their house. Salute my wellbeloved Epaenetus, who is the firstfruits
of Achaia unto Christ.
[6] Greet Mary, who bestowed much
labour on us.
[7] Salute Andronicus and Junia, my kinsmen,
and my fellowprisoners, who are of note among the apostles, who also
were in Christ before me.
[8] Greet Amplias my beloved in
the Lord.
[9] Salute Urbane, our helper in Christ, and
Stachys my beloved.
[10] Salute Apelles approved in Christ.
Salute them which are of Aristobulus' household.
[11]
Salute Herodion my kinsman. Greet them that be of the household of
Narcissus, which are in the Lord.
[12] Salute Tryphena and
Tryphosa, who labour in the Lord. Salute the beloved Persis, which
laboured much in the Lord.
[13] Salute Rufus chosen in the
Lord, and his mother and mine.
[14] Salute Asyncritus,
Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with
them.
[15] Salute Philologus, and Julia, Nereus, and his
sister, and Olympas, and all the saints which are with them.
[16]
Salute one another with an holy kiss. The churches of Christ salute
you.
[17] Now I beseech you, brethren, mark them which
cause divisions and offences contrary to the doctrine which ye have
learned; and avoid them.
[18] 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.
[19] 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.
[20] And the God of peace shall
bruise Satan under your feet shortly. The grace of our Lord Jesus
Christ be with you. Amen.
[21] Timotheus my workfellow, and
Lucius, and Jason, and Sosipater, my kinsmen, salute you.
[22]
I Tertius, who wrote this epistle, salute you in the Lord.
[23]
Gaius mine host, and of the whole church, saluteth you. Erastus the
chamberlain of the city saluteth you, and Quartus a brother.
[24]
The grace of our Lord Jesus Christ be with you all. Amen.
[25]
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,
[26]
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:
[27] To God only
wise, be glory through Jesus Christ for ever. Amen.