CHAPTER 16

ROMANS 16:1-16

10. Salute Apelies, approved in Christ. Salute them which are of Aristobulus’ household.

10. Salutate Apellen, probatum in Christo. Salutate eos qui sunt ex Aristobuli familiaribns. 11. Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

11. Salutate Herodionem, cognatum meum. Salutate eos qui sunt ex Narcissi familiaribus, hos qui sunt in Domino. 12. Salute Tryphena and Tryphosa, who labor in the Lord. Salute the beloved Persis, which labored much in the Lord.

12. Salutate Tryphsenam et Tryphosam, quae laborant in Domino. Salutate Persidem dilectam, quae multum laboravit in Domino. 13. Salute Rufus, chosen in the Lord, and his mother and mine.

13. Salutate Rufum electum in Domino et matrem illius ac meam. 14. Salute Asyneritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

14. Salutate Asynchritum, Phlegontem, Hermam, Patrobam, Mercurium, et qui cum his sunt fratres. 15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

15. Salutate Philologum et Iuluiam, Nereum et sororem ejus, et Olympam, et qui cum his sunt omnes sanctos. 16. Salute one another with an holy kiss. The churches of Christ salute you.

16. Salutate vos invicem in osculo sancto. Salutant vos ecelesiae Christi.

1. I commend to you, etc. The greater part of this chapter is taken up with salutations; and as they contain no difficulties, it would be useless to dwell long on them. I shall only touch on those things which require some light by an explanation.

He first commends to them Phoebe, to whom he gave this Epistle to be brought to them; and, in the first place, he commends her on account of her office, for she performed a most honorable and a most holy function in the Church; and then he adduces another reason why they ought to receive her and to show her every kindness, for she had always been a helper to all the godly. As then she was an assistant ¹ of the Cenchrean Church, he bids that on that account she should be received in the Lord; and by adding as it is meet for saints, he intimates that it would be unbecoming the servants of Christ not to show her honor and kindness. And since it behooves us to embrace in love all the members of Christ, we ought surely to regard and especially to love and honor those who perform a public office in the Church. And besides, as she had always been full of kindness to all, so he bids that help and assistance should now be given to her in all her concerns; for it is what courtesy requires, that he who is naturally disposed to kind-ness should not be forsaken when in need of aid, and to incline their minds the more, he numbers himself among those whom she had assisted.

But this service, of which he speaks as to what it was, he teaches us in another place, in 1 Timothy 5:9, for as the poor were supported from the public treasury of the Church, so they were taken care of by those in public offices, and for this charge widows were chosen, who being free from domestic concerns, and cumbered by no children, wished to consecrate themselves wholly to God by religious duties, they were therefore received into this office as those who had wholly given up themselves, and became bound to their charge in a manner like him, who having hired out his own labors, ceases to be free and to be his own master. Hence the Apostle accuses them of having violated their faith, who renounced the office which they had once undertaken, and as it behooved them to live in widowhood, he forbade them to be chosen under sixty years of age, (1 Timothy 5:9,11,) because he foresaw that under that age the vow of perpetual celibacy was dangerous, yea, liable to prove ruinous. This most sacred function, and very useful to the Church, when the state of things had become worse, degenerated into the idle order of Nuns; which, though corrupt at its beginning, and contrary to the word of God, has yet so fallen away from what it was at its commencement, that there is no difference between some of the sanctuaries of chastity and a common brothel.

3. Salute Prisca ² and Aquila. The testimonies which he brings here in favor of some individuals, were partly intended for this end, that by honoring those who were faithful and worthy, faithfulness itself might be honored, and that they who could and would do more good than others, might have authority; and partly that they themselves might study to act in a manner corresponding to their past life, and not fail in their religious course, nor ever grow languid in their pious ardor.

It is a singular honor which he ascribes here to Prisca and Aquila, especially with regard to a woman. The modesty of the holy man does on this account more clearly shine forth; for he disdained not to have a woman as his associate in the work of the Lord; nor was he ashamed to confess this. She was the wife of Aquila, and Luke calls her Priscilla. (Acts 18:2.) ³ 4. To whom not only I, etc. As Prisca and Aquila had not spared their life for preserving the life of Paul, he testifies that he himself was individually thankful to them: he however adds, that thanks were given them by all the Churches of Christ; and he added this that he might, by such an example, influence the Romans. And deservedly dear and precious to all the Gentiles was the life of such a man, as it was an incomparable treasure: it was therefore no wonder that all the Churches of the Gentiles thought themselves to be under obligations to his preservers. ⁴

What he adds respecting the Church in their house is worthy of being observed; for he could not have more splendidly adorned their household than by giving it the title of a Church. The word congregation, which Erasmus has adopted, I do not approve; for it is plainly evident, that Paul, by way of honor, had used the sacred name of Church. ⁵ 5. Who is the first-fruit, etc. This is an allusion to the rites of the law; for as men are sanctified to God by faith, they who first offer themselves are fitly called the first-fruit. Whosoever then is called first in time to the faith, Paul allows him the prerogative of honor: yet he retains this eminence only when the end corresponds with the beginning. And doubtless it is no common honor when God chooses some for first-fruits: and there is in addition a greater and an ampler trial of faith, through a longer space of time, provided they who have first begun are not wearied in their course. ⁶ 6. He again testifies his gratitude, in recording the kindness of Mary to him. Nor is there any doubt but that he commemorates these praises, in order to recommend those whom he praised to the Romans. ⁷ 7. Salute Andronicus. Though Paul is not wont to make much of kindred, and of other things belonging to the flesh, yet as the relationship which Junia and Andronicus bore to him, might avail somewhat to make them more fully known, he neglected not this commendation. There is more weight in the second eulogy, when he calls them his fellow-prisoners; ⁸ for among the honors belonging to the warfare of Christ, bonds are not to be counted the least. In the third place, he calls them Apostles: he uses not this word in its proper and common meaning, but extends it wider, even to all those who not only teach in one Church, but also spend their labor in promulgating the gospel everywhere. He then, in a general way, calls those in this place Apostles, who planted Churches by carrying here and there the doctrine of salvation; for elsewhere he confines this title to that first order which Christ at the beginning established, when he appointed the twelve disciples. It would have been otherwise strange, that this dignity should be only ascribed to them, and to a few others. But as they had embraced the gospel by faith before Paul, he hesitates not to set them on this account before himself. ⁹ 11. Who are of the family of Narcissus. It would have been unbecoming to have passed by Peter in so long a catalogue, if he was then at Rome: yet he must have been there, if we believe the Romanists. But since in doubtful things nothing is better than to follow probable conjecture, no one, who judges impartially, will be persuaded that what they affirm is true; for he could not surely have been omitted by Paul.

It is further to be noticed, that we hear nothing here of splendid and magnificent titles, by which we might conclude that men high in rank were Christians; for all those whom Paul mentions were the obscure and the ignoble at Rome. Narcissus, whom he here names, was, I think, the freeman of Claudius, a man notorious for many crimes and vices. The more wonderful was the goodness of God, which penetrated into that impure house, abounding in all kinds of wickedness; not that Narcissus himself had been converted to Christ, but it was a great thing that a house, which was like hell, should be visited by the grace of Christ. And as they, who lived under a foul pander, the most voracious robber, and the most corrupt of men, worshipped Christ in purity, there is no reason that servants should wait for their masters, but every one ought to follow Christ for himself. Yea, the exception added by Paul shows that the family was divided, so that the faithful were only a few.

16. Salute one another with a holy kiss. It is clear from many parts of Scripture, that a kiss was a usual and common symbol of friendship among the Jews; it was perhaps less used by the Romans, though not unfrequent, only it was not lawful to kiss women, except those only who were relatives. It became however a custom among the ancients for Christians to kiss one another before partaking of the Supper, to testify by that sign their friendship; and then they bestowed their alms, that they might in reality and by the effect confirm what they had represented by the kiss: all this appears evident from one of the homilies of Chrysostom. ¹⁰ Hence has arisen that practice among the Papists at this day, of kissing the paten, and of bestowing an offering: the former of which is nothing but superstition without any benefit, the other serves no other purpose but to satisfy the avariciousness of the priests, if indeed it can be satisfied.

Paul however seems not here positively to have enjoined a ceremony, but only exhorts them to cherish brotherly love; and he distinguishes it from the profane friendships of the world, which, for the most part, are either disguised or attained by vices, or retained by wicked arts, and never tend to any good. By sending salutations from the Churches, ¹¹ he was endeavoring, as much as he could, to bind all the members of Christ by the mutual bond of love.

ROMANS 16:17-20

17. And I beseech you, etc. He now adds an exhortation, by which all Churches have often need of being stirred up; for the ministers of Satan are ever ready to take occasion to disturb the kingdom of Christ: and they attempt to make disturbances in two ways; for they either sow discord, by which the minds of men are drawn away from the unity of truth, or they occasion offenses, by which men are alienated from the love of the gospel. ¹² The former evil is done when the truth of God is mixed with new dogmas devised by men; and the latter takes place, when by various arts it is made odious and contemptible. He therefore bids all, who did either of these two things, to be observed, lest they should deceive and catch the unwary; and also to be shunned, for they were injurious. Nor was it without reason that he required this attention from the faithful; for it often happens through our neglect or want of care, that such wicked men do great harm to the Church, before they are opposed; and they also creep in, with astonishing subtlety, for the purpose of doing mischief, except they be carefully watched.

But observe, that he speaks of those who had been taught the pure truth of God. It is indeed an impious and sacrilegious attempt to divide those who agree in the truth of Christ: but yet it is a shameful sophistry to defend, under the pretext of peace and unity, a union in lies and impious doctrines. There is therefore no ground for the Papists to seek countenance from this passage, in order to raise ill-will against us; for we do not impugn and tear asunder the gospel of Christ, but the falsehoods of the devil, by which it has been hitherto obscured: nay, Paul clearly shows, that he did not condemn all kinds of discords, but those which destroyed consent in the orthodox faith; for the force of the passage is in the words, which ye have learnt; for it was the duty of the Romans, before they were rightly taught, to depart from the habits of their fathers and the institutions of their ancestors.

18. For they who are such, etc. He mentions an unvarying mark, by which false prophets are to be distinguished from the servants of Christ; for they have no care for the glory of Christ, but seek the benefit of their stomach. As, however, they deceitfully crept in, and by assuming another character, concealed their own wickedness, he at the same time pointed out, in order that no one might be deceived, the arts which they adopted — that they ingratiated themselves by a bland address. The preachers of the gospel have also their courtesy and their pleasing manner, but joined with honesty, so that they neither soothe men with vain praises, nor flatter their vices: but impostors allure men by flattery, and spare and indulge their vices, that they may keep them attached to themselves. He calls those simple who are not cautious enough to avoid deceptions.

19. Your obedience, ¹³ etc. This is said to anticipate an objection; for he shows that he did not warn them, as though he thought unfavorably of them, but because a fall in their case was such as might have easily happened; as if he had said, — “Your obedience is indeed commended everywhere, and for this reason I rejoice on your account: yet since it often happens, that a fall occurs through simplicity, I would have you to be harmless and simple as to the doing of evil; but in doing good, to be most prudent, whenever it may be necessary, so that you may preserve your integrity.”

We here see what that simplicity is which is commended in Christians; so that they have no reason to claim this distinction, who at this day count as a high virtue their stupid ignorance of the word of God. For though he approves in the Romans, that they were obedient and teachable, yet he would have them to exercise wisdom and judgment, lest their readiness to believe exposed them to impositions. So then he congratulates them, because they were free from a wicked disposition; he yet wished them to be wise, so as to exercise caution. ¹⁴ 20. What follows, God shall bruise Satan, etc., is a promise to confirm them, rather than a prayer. He indeed exhorts them to fight manfully against Satan, and promises that they should shortly be victorious. He was indeed once conquered by Christ, but not in such a way but that he renews the war continually. He then promises ultimate defeat, which does not appear in the midst of the contest. At the same time he does not speak only of the last day, when Satan shall be completely bruised; but as Satan was then confounding all things, raging, as it were, with loose or broken reins, he promises that the Lord would shortly subdue him, and cause him to be trodden, as it were, under foot. Immediately a prayer follows, — that the grace of Christ would be with them, that is, that they might enjoy all the blessings which had been procured for them by Christ.

ROMANS 16:21-27

21. Timothy, etc. The salutations which he records, served in part to foster union between those who were far asunder, and in part to make the Romans know that their brethren subscribed to the Epistle; not that Paul had need of the testimony of others, but because the consent of the godly is not of small importance.

The Epistle closes, as we see, with praise and thanksgiving to God. It indeed records the remarkable kindness of God in favoring the Gentiles with the light of the gospel, by which his infinite and unspeakable goodness has been made evident. The conclusion has, at the same time, this to recommend it, — that it serves to raise up and strengthen the confidence of the godly, so that with hearts lifted up to God they may fully expect all those things which are here as.-cribed to him, and may also confirm their hope as to what is to come by considering his former benefits. ¹⁵ But as he has made a long period, by collecting many things into one passage, the different clauses, implicated by being transposed, must be considered apart.

He ascribes first all the glory to God alone; and then, in order to show that it is rightly due to him, he by the way mentions some of his attributes; whence it appears that he alone is worthy of all praise. He says that he only is wise; which praise, being claimed for him alone, is taken away from all creatures. Paul, at the same time, after having spoken of the secret counsel of God, seems to have designedly annexed this eulogy, in order that he might draw all men to reverence and adore the wisdom of God: for we know how inclined men are to raise a clamor, when they can find out no reason for the works of God.

By adding, that God was able to confirm the Romans, he made them more certain of their final perseverance. And that they might acquiesce more fully in his power, he adds, that a testimony is borne to it in the gospel. Here you see, that the gospel not only promises to us present grace, but also brings to us an assurance of that grace which is to endure for ever; for God declares in it that he is our Father, not only at present, but that he will be so to the end: nay, his adoption extends beyond death, for it will conduct us to an eternal inheritance.

The other things are mentioned to commend the power and dignity of the gospel. He calls the gospel the preaching of Jesus Christ; inasmuch as the whole sum and substance of it is no doubt included in the knowledge of Christ. Its doctrine is the revelation of the mystery; and this its character ought not only to make us more attentive to hear it, but also to impress on our minds the highest veneration for it: and he intimates how sublime a secret it is, by adding that it was hid for many ages, from the beginning of the world. ¹⁶

It does not indeed contain a turgid and proud wisdom, such as the children of this world seek; and by whom it is held on this account in contempt: but it unfolds the ineffable treasures of celestial wisdom, much higher than all human learning; and since the very angels regard them with wonder, surely none of us can sufficiently admire them. But this wisdom ought not to be less esteemed, because it is conveyed in an humble, plain, and simple style; for thus it has pleased the Lord to bring down the arrogance of the flesh.

And as it might have created some doubt how this mystery, concealed for so many ages, could have so suddenly emerged, he teaches us, that this has not happened through the hasty doings of men, or through chance, but through the eternal ordination of God. Here, also, he doses up the door against all those curious questions which the waywardness of the human mind is wont to raise; for whatever happens suddenly and unexpectedly, they think, happens at random; and hence they absurdly conclude, that the works of God are unreasonable; or at least they entangle themselves in many perplexing doubts. Paul therefore reminds us, that what appeared then suddenly had been decreed by God before the foundation of the world.

But that no one might raise a dispute on the subject, and charge the gospel with being a new thing, and thus defame it, he refers to the prophetic Scriptures, in which we now see, that what is fulfilled had been foretold; for all the Prophets have rendered to the gospel so clear a testimony, that it can in no other way be so fully confirmed. And God thus duly prepared the minds of his people, lest the novelty of what they were not accustomed to should too much astonish them. ¹⁷

If any one objects and. says, that there is an inconsistency in the words of Paul, because he says that the mystery, of which God had testified by his Prophets, was hid throughout all the ages;—the solution of this knot is plainly given by Peter,—that the Prophets, when they sedulously inquired of the salvation made known to us, ministered, not to themselves, but to us. (1 Peter 1:12.) God then was at that time silent, though he spoke; for he held in suspense the revelation of those things concerning which he designed that his servants should prophesy.

Though it is not agreed among the learned in what sense he calls the gospel a hidden mystery in this place, and in Ephesians 3:9, and in Colossians 1:26; yet their opinion has most in its favor, who apply it to the calling of the Gentiles, to which Paul himself expressly refers in his Epistle to the Colossians. [Now, though I allow this to be one reason, I yet cannot be brought to believe that it is the only reason. It seems to me more probable that Paul had also a regard to some other differences between the Old and the [New Testament. For though the Prophets formerly taught all those things which have been explained by Christ and his Apostles, yet they taught them with so much obscurity, that in comparison with the clear brightness of gospel light, it is no wonder that those things are said to have been hidden which are now made manifest. [Nor was it indeed to no purpose that Malachi declared that the Sun of righteousness would arise, (Malachi 4:2 ;) or that Isaiah had beforehand so highly eulogized the embassy of the Messiah. And lastly, it is not without reason that the gospel is called the kingdom of God: but we may’ conclude from the event itself, that then only were opened the treasures of celestial wisdom, when God appeared to his ancient people through his only-begotten Son, as it were face to face, all shadows having been done away. He again refers to the end, mentioned at the beginning of the first chapter, for which the gospel is to be preached,—that God may lead all nations to the obedience of faith.

PRAISE FOR EVER TO

THE ONLY WISE GOD:

AMEN.

A TRANSLATION OF

CALVIN’S VERSION OF

THE EPISTLE TO THE ROMANS.

1 PAUL, a servant of Jesus Christ, a called Apostle, chosen for the gospel of God, 2 Which he had before promised by his Prophets in the holy Scriptures,

3 Concerning his Son, who came from the seed of David according to the flesh;

4 Declared the Son of’ God in power, through the Spirit of holiness, by the resurrection from the dead, even Jesus Christ our Lord;

5 Through whom we have received grace and apostleship for the obedience of faith among all nations, for his name’s sake;

6 Among whom ye are also the called of Jesus Christ;

7 To all of you who are at Rome, beloved by God, called saints: grace to you, and peace from God the Father, and the Lord Jesus Christ.

8 First indeed I give thanks to my God, through Jesus Christ, for you all, because your faith is proclaimed through the whole world.

9 For my witness is God, whom I serve with my spirit in the gospel of his Son, that I continually make mention of you, in all my prayers, 10 Requesting that by some means a prosperous journey may some time be given me, through God’s will, to come to you:

11 For I desire to see you, that I may impart to you some spiritual gift to confirm you;

12 That is, that we may mutually partake of encouragement through mutual faith, even yours and mine.

13 And I would not that you should not know, brethren, that I have often proposed to come to you, (and have been hitherto hindered,) that I might have some fruit among you as also among other nations.

14 Both to the Greeks and to the barbarians, both to the wise and to the foolish, am I a debtor;

15 So that, as far as I can, I am ready to preach the gospel to you also who are at Rome;

16 For I am not ashamed of the gospel of Christ, since it is the power of God for salvation to every one who believes, to the Jew first, then to the Greek;

17 For the righteousness of God is in it revealed from faith to faith, as it is written, “The just by his faith shall live.”

18 Revealed also is the wrath of God from heaven, against all the impiety and injustice of men, who unjustly suppress the truth of God;

19 Because what may be known of God, is manifest in them, for God has manifested it to them;

20 Since his invisible things are seen from the creation of the world, being understood by his works, even his eternal power and divinity, so that they are inexcusable;

21 inasmuch as when they knew God, they glorified him not as God, nor were thankful; but became vain in their thoughts, and darkened was their foolish heart:

22 When they thought themselves wise, they became fools, 23 And changed the glory of the incorruptible God into the likeness of an image, into that of a corruptible man and of birds and of quadrupeds anti of reptiles.

24 Therefore God gave them up to the lusts of their own hearts for uncleanness, that they might degrade their bodies among themselves, 25 Who had transformed the truth respecting God into falsehood, and worshipped and adored the creature above the Creator; who is blessed for ever; Amen 26 Therefore, I say, God gave them up to disgraceful passions; for their women turned the natural habit into that which is contrary to nature;

27 And in like manner the men also, having left. off the natural use of the woman, burned with mutual lust, one towards another, males working filthiness with males, and receiving in themselves the reward due to them for their going astray.

28 And as they chose not to retain the knowledge of God, God gave them up to a reprobate mind, to do things not becoming;

29 That they might be full of all unrighteousness, wickedness, lust, avarice, malignity, being filled with envy, murder, strife, guile, perversity, being whisperers, 30 Calumniators, haters of God, villaneus, disdainful, haughty, inventors of evils, disobedient to parents, 31 Without understanding, insociable, void of natural affections, truce-breakers, merciless;

32 Who, when they knew the judgment of God, that they who do such things are worthy of death, not only do them, but approve of those who do them.

1 Therefore inexcusable art thou, O man, who judgest; for in what thou judgest another, thou condemnest thyself, for the same things doest thou who judgest.

2 Now we know that God’s judgment is according to truth on those who do such things.

3 And thinkest thou, O man, who judgest those who 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 gentleness, not knowing that the goodness of God leads thee to repentance?

5 But according to thy hardness and a heart that cannot repent, thou treasurest for thyself wrath for the day of wrath and of the revelation of the righteous judgment of God;

6 Who will render to every one according to his works, — 7 To those indeed, who by perseverance in doing good, seek glory and honor and immortality, eternal life;

8 But to those who are contentious and disobedient to the truth and obey unrighteousness, there shall be indignation and wrath, 9 Tribulation and anguish shall be on every soul of man who doeth evil, the Jew first, then the Greek;

10 But glory and honor and peace shall be to every one who works good, to the Jew first, then to the Greek;

11 Since there is no respect of persons with God.

12 For whosoever have without the law sinned, shall also without the law perish; but whosoever have under the law sinned, shall by the law be judged, 13 For not the hearers of the law are just before God; but they who do the law shall be justified.

14 When indeed the Gentiles, who have not the law, do by nature the things of the law, they, having not the law, are a law to themselves;

15 Who show the work of the law written on their hearts, their conscience at the same time attesting, and their thoughts accusing or excusing each other, 16 In the day in which God will judge the secrets of men, according to my gospel, through Jesus Christ.

17 Behold, thou art named a Jew, and restest in the law and gloriest in God,

18 And knowest his will and approvest of things excellent, being instructed from the law, 19 And art confident that thou thyself art a leader to the blind, a light to those who are in darkness, 20 An instructor to the foolish, a teacher to the ignorant, because thou hast the form of knowledge and of’ the truth according to the law:

21 Yet thou who teachest another, dost not teach thyself; thou who preachest “steal not,” stealest;

22 Thou who sayest, “commit no adultery,” committest adultery; thou who hatest idols, committest sacrilege;

23 Thou who gloriest in the law, by transgressing the law dishonorest God; for the name of God, 24 As it is written, is reproached on your account among the nations.

25 For circumcision indeed profits, if thou keep the law; but if thou be a transgressor of the law, thy circumcision is turned into uncircumcision.

26 If then the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

27 And shall not he who is by nature uncircumcision judge thee, (if he keep the law,) who by the letter and circumcision art a transgressor of the law?

28 For not he who is a Jew openly, is a Jew; nor is that circumcision which is openly in the flesh:

29 But he who is one in secret is a Jew; and circumcision is that of the heart, in the spirit, not in the letter; the praise of whom is not from men, but from God.

1 What then is the privilege of the Jew, or what is the benefit of circumcision?

2 Much in every way; and first indeed, because to them have been intrusted the oracles of God.

3 What indeed if some have not believed? Shall their unbelief render void the faithfulness of God?

4 By no means; but let God be true, and every man false, as it is written, “That thou mightest be justified in thy words, and overcome when thou art judged.”

5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unjust who executes wrath? (according to man I speak:)

6 By no means; for how then shall God judge the world?

7 If indeed the truth of God has through my falsehood redounded to his glory, why still am even I judged as a sinner, — 8 And why not (as we are reproached, and as some declare that we say) “Let us do evils, that good things may come?” the judgment of whom is just.

9 What then? do we excel? Not at all; for we have before brought a charge against both Jews and Greeks, that they are all under sin;

10 As it is written, “There is none righteous, not indeed one;

11 There is none who understands, There is none who seeks God;

12 All have turned aside; they have become together unprofitable; there is none who doeth kindness, no, not even one:

13 An open grave is their throat; with their tongues have they dealt deceitfully: The poison of asps is under their lips:

14 Whose mouth is full of cursing and bitterness:

15 Swift are their feet to shed blood;

16 Ruin 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 whatever the law says, it speaks to those who are under the law, that every mouth may be stopped, and the whole world may become guilty before God:

20 Because no flesh shall by the works of the law be justified before him, since by the law is the knowledge of sin.

21 But now the righteousness of God without the law is manifested, being approved by the law and the Prophets, — 22 Even the righteousness of God through faith in Jesus Christ, which is to all and upon all who believe: there is indeed no difference;

23 For all have sinned, and are become destitute of the glory of God;

24 And they are justified gratuitously by his grace through the redemption which is in Christ Jesus;

25 Whom God has set forth as a propitiatory through faith in his blood, for a demonstration of his righteousness on account of the remission of sins, which before existed through the forbearance of God, — 26 For a demonstration of his righteousness, at this time, that he might be just. and the justifier of him who believes in Jesus.

27 Where then is glorying? It is excluded: by what law? Of works? no; but by the law of faith.

28 We then conclude, that by faith is man justified without the works of the law.

29 Is he the God of the Jews only? and not also of the Gentiles? Yes, of the Gentiles also;

30 Since one is God, who will justify the circumcision by faith and the uncircumcision through faith.

31 Do we then make void the law by faith? By no means; but we confirm the law.

1 What shall we then say, that Abraham, our father according to the flesh, had obtained?

2 For if Abraham was by works justified, he has what he may glory in, but not before God.

3 But what saith the Scripture? “Abraham believed God, and it was imputed to him for righteousness.”

4 To him indeed who works the reward is not imputed as a grace, but as a debt:

5 But to him who works not, but believes on him who justifies the ungodly, imputed is his faith for righteousness.

6 As David also describes the blessedness of the man, to whom God imputes righteousness without works, 7 “Blessed are they whose iniquities are forgiven, and whose sins are covered;

8 Blessed is the man to whom God has not imputed sin.”

9 Was then this blessedness on the circumcision only, or also on the uncircumcision? for we say, that imputed to Abraham was faith for righteousness:

10 How then was it imputed? when he was in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision;

11 And he received the sign of circumcision as a seal of the righteousness of the faith which he had in uncircumcision, that he might be the father of all who believe while in uncircumcision, in order that to them also righteousness might be imputed, — 12 And the father of the circumcision, not to those who are in circumcision only, but who walk in the footsteps of that faith which our father Abraham had in uncircumcision.

13 It was not indeed by the law that the promise was to Abraham and to his seed, that he should be the heir of the world, but through the righteousness of faith.

14 For if they who are of the law are heirs, then made void is faith, and abolished is the promise.

15 For the law causeth wrath: but where no law is, there is also no transgression.

16 It is therefore by faith, that it might be through grace, in order that the promise might be sure to all the seed, not to that only which is of the law, but which also is of the faith of Abraham, who is the father of us all, 17 (As it is written, “The father of many nations have I made thee,”) before God whom he believed, who quickens the dead, and calls things which are not, as though they were:

18 Who against hope believed through hope, that he would be the father of many nations, according to what had been said, “So shall thy seed be.”

19 And being not in faith weak, he considered not his own body, now dead, when he was nearly an hundred years old, nor the dead womb of Sarah;

20 Nor did he indeed search into the promise of God through unbelief, but was strengthened by faith, giving glory to God;

21 And being assuredly persuaded, that what he had promised he was also able to perform:

22 And it was therefore imputed to him for righteousness.

23 Now it was not written on his account only, that it was imputed to him

24 But also on our account, to whom it shall be imputed, even to us who believe on him, who raised Jesus our Lord from the dead;

25 Who was delivered for our offenses and raised for our justification.

1 Being then justified, we have peace with God through our Lord Jesus Christ;

2 Through whom we have had access by faith to this grace in which we stand, and glory in the hope of the glory of God:

3 And not only so, but we glory also in tribulations; knowing that tribulation produces patience;

4 And patience, experience; and experience, hope:

5 Moreover, hope makes us not ashamed, because the love of God is diffused in our hearts by the Holy Spirit, who has been given to us.

6 For Christ, when we were as yet as to time weak, died for the ungodly.

7 Hardly indeed for the just will any one die; but for the good perhaps some one may even venture to die:

8 But God confirms his love towards us, because when we were yet sinners, Christ died for us.

9 Much more then, having been now justified by his blood, shall we be saved by him from wrath.

10 If indeed when we were enemies we were reconciled to God by the death of his Son, much more, having been reconciled, shall we be saved through his life:

11 And not only so, but we also glory in God through our Lord Jesus Christ, through whom we have now received reconciliation.

12 Wherefore as by one man sin entered into the world, and through sin death; and so over all men has death spread, since all have sinned;

13 (For until the law sin was in the world; but sin is not imputed when there is no law.

14 Yet reign did sin from Adam to Moses, even over them who had not sinned after the likeness of the transgression of Adam, who is the figure of him that was to come.

15 But not as the offense, so also the gift: for if through the offense of one many died, much more has the grace of God, and the gift of God through grace, abounded unto many.

16 And not as through one who had sinned, so the gift; for judgment was from one offense to condemnation, but the gift is from many offenses unto justification.

17 For if by the offense of one death reigned through one, much more shall they who have received abundance of grace, and the gift of righteousness, reign in life through one, Jesus Christ.)

18 Therefore as through the offense of one judgment came on all men to condemnation, so also through the justification of one, the gift comes to all men to the justification of life:

19 For as through the disobedience of one man many were made sinners, so also through the obedience of one many shall be made righteous.

20 But the law intervened, that the offense might abound: but where sin abounded, grace has superabounded;

21 That as sin has reigned through death, so grace also might reign through righteousness unto eternal life through Jesus Christ our Lord.

1 What then shall we say? Shall we continue in sin that grace may abound

2 By no means: we who have died to sin, how shall we still live in it?

3 Know ye not, that we all, who have been baptized into Jesus Christ, have been baptized into his death?

4 Buried then have we been with him through baptism unto death, that as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life:

5 For if we have been ingrafted in the likeness of his death, doubtless we shall also be partakers of his resurrection;

6 Knowing this, that our old man was crucified, together with him, that abolished might be the body of sin, so that we may no longer serve sin:

7 For he who has died, has been freed from sin.

8 Now if we have died with Christ, we believe that we shall also live with him;

9 Knowing that Christ, having been raised from the dead, dies no more, death no more reigns over him:

10 For that he died, he once for sin died; and that he lives, he lives to God.

11 So also regard ye yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.

12 Let not sin then reign in your mortal body, so as to obey it. in its lusts.

13 Neither present your members, as weapons of unrighteousness, to sin; but present yourselves to God, as alive from the dead, and your members, as weapons of righteousness, to God:

14 For sin shall not rule over you, since 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? By no means:

16 Know ye not that to whom ye present yourselves servants for obedience, ye are the servants of him whom ye Obey, whether of sin for death, or of obedience for righteousness?

17 But thanks to God; for ye have been the servants of sin, but ye have obeyed from the heart the form of doctrine into which you were delivered;

18 And having been freed from sin, ye became the servants of righteousness.

19 I speak what is human on account of the infirmity of your flesh: As ye have presented your members to uncleanness and to iniquity for iniquity, so also now present your members servants to righteousness for holiness:

20 For when ye were the servants of sin, ye were free from righteousness.

21 What fruit therefore had you then in those things, of which ye are now ashamed? for their end is death;

22 But now, having been freed from sin and made servants to God, ye have your fruit, holiness, and your end, eternal life:

23 For the wages of sin is death; but the gift of God is eternal life in Christ Jesus our Lord.

1 Know ye not, brethren, (for to those who know the law I speak,) that the law rules over a man as long as he lives.

2 For a woman, subject to a husband, is bound by the law to a living husband: but if the husband die, she is loosed from the law of her husband.

3 While then the husband is living, she shall be called an adulteress, if she be united to another man: but if the husband be dead, she is freed from his law, so that she is not an adulteress by marrying another man.

4 And thus, my brethren, are ye also dead to the law through the body of Christ, that hereafter ye should be united to another, even to him who has been raised from the dead, that ye might bring forth fruit to God.

5 For when ye were in the flesh, the emotions of sin which are through the law wrought in your members to bring forth fruit to death:

6 But now ye are loosed from the law, having died to that by which we were held, that we might serve in newness of spirit, and not in the oldness of the letter.

7 What then shall we say? Is the law sin? By no means: yet sin I knew not except through the law; for concupiscence I had not known, had not the law said, “Thou shalt not lust.”

8 And the occasion being taken, sin through the commandment wrought in me every concupiscence. Sin indeed without the law is dead:

9 And I lived some time without the law; but when the commandment came, sin revived, and I died;

10 And the commandment, which was for life, was found by me to be unto death:

11 For sin taking occasion through the commandment, led me astray, and through it slew me.

12 So then the law indeed is holy, and the commandment holy and just and good.

13 Did then what is good become death to me? By no means: but sin, that it might appear to be sin, wrought death in me through that which is good, in order that sin through the commandment might become above measure sinful.

14 We indeed know that the law is spiritual; but I am carnal, sold under sin:

15 For what I work I know not; since what I would, this I do not, but what I hate, this I do.

16 If then, what I would not, this I do, I consent to the law of God, that it is good:

17 And now, it is no longer I who do it, but sin which dwells in me.

¹⁸ 18 I indeed know that no good dwells in me, that is, in my flesh; for to will is present with me, but to perform what is good I find not;

19 Since the good I would I do not; but the evil . I would not, that I do.

20 But if what I would not, that I do, it is no longer I who do it, but sin which dwells in me.

21 I find then a law that while I am willing to do good, evil lies in wait for me.

22 I consent then to the law of God according to the inner-man:

23 But I see another law in my members, resisting the law of my mind and making me captive to the law of sin which is in my members.

24 Miserable man am I! who shall rescue me from this body of death?

25 I give thanks to God through Jesus Christ our Lord: so then with the mind I serve myself the law of God, but with the flesh the law of sin.

1 There is now then no condemnation to those who 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 has made me free from the law of sin and of death:

3 For it being impossible for the law, because it was weak through the flesh, God, having sent his own Son in the likeness of sinful flesh, even by a sin-offering condemned sin in the flesh;

4 That the justification of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

5 For they who are after the flesh, think of the things of the flesh; but they who are after the Spirit, of the things of the Spirit.

6 Doubtless the thinking of the flesh is death; but the thinking of the Spirit is life and peace:

7 Because the thinking of the flesh is enmity against God; for to the law of God it is not subject, nor can it be;

8 They therefore who are in the flesh, cannot please God.

9 But ye are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you; but if any one has not the Spirit of Christ, he is not his.

10 But if Christ is in you, the body indeed is dead with respect to sin, but the spirit is life with regard to righteousness.

11 If then the Spirit of him, who raised Jesus from the dead, dwells in you, he who raised Christ from the dead will quicken your mortal bodies through his Spirit who dwells in you.

12 So then, brethren, debtors we are, not to the flesh, that we may live after the flesh;

13 For if ye live after the flesh, ye shall die; but if by the Spirit ye mortify the deeds of the flesh, ye shall live:

14 For as many as are led by the Spirit of God, these are the sons of God.

15 Ye have not indeed received the spirit of bondage again to fear; but ye have received the spirit of adoption, through whom we cry, Abba, Father:

16 The very Spirit itself testifies together with our spirit, that we are the sons of God:

17 And if sons, then heirs; the heirs of God, and co-heirs with Christ; if indeed we suffer with him, that we may also be glorified together.

18 I indeed judge, that the afflictions of this time are not to be compared to the future glory which shall be revealed to us.

19 For the intent expectation of the creation waits for the revelation of the sons of God;

20 For to vanity has the creation been subjected, not willingly, but on account of him who has subjected it in hope;

21 Because the creation itself shall also be reclaimed from the bondage of corruption into the glorious liberty of the sons of God;

22 For we know that the whole creation groans and labors in pain to this day:

23 And not only so, but we ourselves also, who have the beginnings of the Spirit, even we ourselves do groan in ourselves, waiting for our adoption, the redemption of our body;

24 For by hope are we saved but hope that is seen is not. hope; for what one sees, how can he hope for it? 25 If then for what we see not we hope, we wait for it in patience. ¹⁹ 26 And in like manner the Spirit also assists our infirmities; for what to pray for as we ought we know not; but the Spirit himself intercedes for us with groanings unutterable:

27 And he who searches the hearts knows the mind of the Spirit; because he intercedes according to God’s will for the saints.

28 We further know, that to those who love God all things cooperate for good, even to those who are called according to his purpose:

29 For whom he has foreknown, he has also predetermined to be conformed to the image of his Son, that he might be the firstborn among many brethren;

30 And whom he has predetermined, them has he also called; and whom he has called, them has he also justified; and whom he has justified, them has he also glorified.

31 What then shall we say to these things? If God be for us, who can be against us?

32 He who 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 bring an accusation against the elect of God? God is he who justifies 34 Who is he who condemns? Christ is he who died; nay, rather who has been raised, who also is at the right hand of the Father, and who intercedes for us.

35 Who shall separate us from the love of Christ? tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?

36 As it is written, “For thee we die daily, we are counted as sheep destined for the slaughter:”

37 But in all these things we do more than overcome through him who has loved us.

38 For I am persuaded, that neither death nor life, neither angels nor principalities nor powers, neither things present nor things future, 39 Neither height nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus.

1 The truth I say in Christ, I lie not, my conscience bearing me a testimony together with the Holy Spirit, 2 That I have a great grief and a continual sorrow in my heart;

3 For I myself could wish to be an anathema from Christ for my brethren, my kindred according to the flesh;

4 Who are Israelites, whose are the adoption and the glory and the covenants and the lawgiving and the worship and the promises;

5 Whose are the fathers, and from whom is Christ according to the flesh, who is above all, God blessed for ever. Amen.

6 Not however as though God’s word has failed; for not all who are from Israel are Israelites;

7 Nor are they who are the seed of Abraham, on this account all sons; but, “In Isaac shall thy seed be called;”

8 That is, They who are the sons of the flesh, are not the sons of God; but they who are the sons of the promise shall be counted for a seed.

9 For the word of promise is this, “According to this time shall I come, and there shall be a son to Sarah.”

10 And not only he, but Rebecca also, who had conceived by one, our father Isaac;

11 For when the children were not yet born, and had done neither good nor evil, that the purpose of God according to election might stand, not by works, but through him who calls, 12 It was said to her, “The elder shall serve the younger;”

13 According to what is written, “Jacob have I loved, but Esau have I hated.”

14 What then shall we say? Is there unrighteousness with God? By no means:

15 For he says to Moses, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.”

16 It is not then of him who wills, nor of him who runs; but of God who shows mercy.

17 For the Scripture saith to Pharaoh, “For this have I raised thee, that I might show in thee my power, and that my name might be proclaimed through the whole earth.”

18 So then on whom he wills he has mercy, and whom he wills he hardens.

19 Thou wilt then say to me, Why does he still blame? His will, who has resisted it? 20 But, O man, who art thou who contendest in judgment with God? Does the earthen vessel say to the potter, Why hast thou thus made me?

21 Has not the former of the clay power, from the same mass, to make one vessel to honor, another to dishonor?

22 And what if God, willing to show his wrath and to make known his power, has endured with much patience the vessels of wrath, prepared for destruction;

23 That he might also make known the riches of his grace towards the vessels of mercy, which he has foreprepared for glory?

24 Whom he has also called, even us, not only from the Jews, but also from the Gentiles;

25 As he says in Hosea, “I will call them my people, who is not a people, and her beloved, who is not beloved:

26 And it shall be in the place where it was said to them, ‘Blot my people are ye;’ there shall they be called the sons of the living God:”

27 And Isaiah exclaims respecting Israel, “Though the number of the sons of Israel should be as the sand of the sea, yet only a remnant shall be saved;

28 For the work he will finish and shorten, because a shortened work will the Lord do on the earth;”

29 As Isaiah had also said before, “Except the Lord of hosts had left us a seed, we should have been as Sodom and made like to Gomorrha.”

30 What then shall we say? That the Gentiles, who did not follow after righteousness, have obtained righteousness, even the righteousness which is by faith:

31 But Israel, by following after the law of righteousness, has not attained to the law of righteousness.

32 Why? Because [they followed after ιτ not by faith, but as it were by works; for they have stumbled at the stone of stumbling, 33 According to what is written, “Behold, I lay in Sion a stone of stumbling and a rock of offense :” and, “Every one who believes in him shall not be ashamed.”

1 Brethren, the kind desire of my heart, and prayer to God for Israel, is for their salvation.

2 For I bear to them a testimony, that they have a zeal for God; but not according to knowledge, 3 For being ignorant of the righteousness of God, and seeking to establish their own righteousness, they have not submitted to the righteousness of God;

4 For the end of the law is Christ for righteousness to every one who believes.

5 For Moses describes the righteousness which is by the law, “The man who shall do these things shall live by them:”

6 But the righteousness, which is by faith, saith thus, “Say not in thine heart, ‘Who shall ascend into heaven?’ this is to bring, down Christ;

7 Or, ‘Who shall descend into the deep?’ that is to bring up Christ again from the dead:” but what does it say?

8 “Nigh thee is the word, in thy mouth and in thy heart:” this is the word of’ faith which we preach, — 9 That if thou wilt confess with thy mouth the Lord Jesus, and believe in thy heart that God has raised him from the dead, thou shalt be saved;

10 For with the heart we believe to righteousness, and with the mouth confession is made to salvation; for the Scripture says, 11 “Every one who believes in him shall not be ashamed:”

12 For there is no difference between the Jew and the Greek; for the same is the Lord of all, being rich to all who call on him;

13 For, “whosoever shall call on 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 those who proclaim peace, who proclaim good things!”

16 But all have not obeyed the gospel; for Isaiah says, “Who has believed our report?”

17 Faith then is by hearing, and hearing through the word of God.

18 But I say, Have they not heard? Yes, verily, “Into all the earth has gone forth their sound, and into the ends of the world their words.”

19 But I say, Has not Israel known? First, Moses says, “I will provoke them to jealousy by them who are not a people, and by a foolish nation will I irritate them:”

20 Then Isaiah is bold and says, “I have been found by those who sought me not, I have been made manifest to those, who inquired not for me;

21 But of Israel he says, “Daily have I stretched forth my hands to a people disobedient and gain saying.”

1 I say then, Hath God cast away his people? By no means; for I also am an Israelite, from the seed of Abraham, from the tribe of Benjamin.

2 God has not cast away his people whom he has foreknown. Know ye not what the Scripture saith as to Elias? how he appeals to God against Israel, saying, 3 “Lord, thy prophets have they killed, and thy altars have they pulled down, and I am left alone, and they seek my life?”

4 But what says the answer of God to him? “I have reserved for myself seven thousand men, who have not bowed the knee to the image of Baal.”

5 So now, even at this time, there is a remnant according to the election of grace’

6 And if through grace, then no longer by works, otherwise grace is no longer grace; but if by works, then no longer by grace, otherwise work is no longer work.

7 What then? That which Israel seeks, he has not obtained; but election has obtained it, and the rest have been blinded, 8 As it is written, “God has given them the spirit of compunction, eyes so as not to see, and ears so as not to hear,” even to this day;

9 And David says, “Be their table for a snare and for a trap, and for a stumbling, and for a recompense to them;

10 Darkened be their eyes so as not to see, and their back ever bow thou down.”

11 I say then, Have they stumbled so as wholly to fall? By no means; but by their fall salvation is come to the Gentiles in order to provoke them to jealousy.

12 But if their fall be the riches of the world, and their diminution the riches of the Gentiles, how much more their falness?

13 Even to you Gentiles do I speak, — As far, doubtless, as I am the Apostle of the Gentiles, I make illustrious my office, 14 If by any means I shall provoke to emulation my flesh, and shall save some of them.

15 If indeed their rejection be the reconciliation of the world, what will be their resumption but life from the dead?

16 Now if the first-fruits be holy, even so the lump; and if the root be holy, so also the branches.

17 If indeed some of the branches have been broken off, and thou, a wild olive, hast been ingrafted instead of them, and hast become a partaker of the root and fatness of the olive, 18 Glory not against the branches; but if thou gloriest, it is not thou who bearest the root, but the root thee.

19 Thou wilt then say, “Broken off have been the branches, that I might be ingrafted.”

20 Be it so: for unbelief have they been broken off, and thou by faith standest; be not high-minded, but fear:

21 For if God spared not the natural branches, beware lest he should not spare thee.

22 See then the kindness and the severity of God; towards those indeed who have fallen, severity; but towards thee kindness, if thou continuest in his kindness; otherwise thou also shalt be cut off:

23 And they, if they remain not in unbelief, shall be ingrafted; for God is able to ingraft them again.

24 For if thou hast been cut off from the wild olive, which is so by nature, and hast contrary to nature been ingrafted in the true olive, much more shall they, according to nature, be ingrafted in their own olive.

25 I would not indeed, brethren, that you should be ignorant of this mystery, lest you should be proud among yourselves, that blindness has in part happened to Israel, until the fulness of the Gentiles shall come in:

26 And so all Israel shall be saved, as it is written, “Come from Sion shall the Deliverer, and shall turn away impieties from Jacob;

27 And this shall be my covenant with them, when I shall take away their sins.”

28 As to the gospel they are indeed enemies on your account; but as to election they are beloved on account of the fathers;

29 For without repentance are the gifts and the calling of God.

30 As indeed ye also formerly believed not God, but have now obtained mercy through their unbelief;

31 So also they have not now believed, because ye have obtained mercy, that they may also obtain mercy:

32 For God has shut up all under unbelief, that he might show mercy to all.

33 O the depth of the riches both of the wisdom and of the knowledge of God! how incomprehensible are his judgments and unsearchable his ways!

34 Who indeed has known the mind of the Lord? or who has been to him a counselor?

35 Or, who has first given to him, and it shall be rendered to him again?

36 For from him and through him and for him are all things: to him be glory for ever. Amen.

1 I beseech you then, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, as your rational service.

2 And conform not yourselves to this world, but be ye transformed by the renovation of your mind, that ye may prove what is the good and acceptable and perfect will of God.

3 I indeed say, through the grace which has been given to me, to every one of you, that he be not above measure wise, beyond what he ought to be wise; but that he be wise unto sobriety, as God has to each distributed the measure of faith.

4 For as in one body we have many members, but all the members have not the same office;

5 So we, being many, are one body in Christ, and severally members of one another.

6 Now having gifts differing according to the grace given to us, whether prophecy, let us use it according to the analogy of faith;

7 Or ministry, in ministering; or the teacher, in teaching;

8 Or the exhorter, in exhortation; or the giver, in simplicity; or the president, with care; or he who shows mercy, with cheerfulness.

9 Let love be undissembled: turn away from evil, cleave to what is good.

10 Be ready with brotherly love to love one another, anticipating each other with honor.

11 In business be not slothful, in spirit fervent, serving the time;

12 Rejoicing in hope, patient in tribulation, persevering in prayer, 13 Distributing to the necessities of the saints, following hospitality.

14 Bless those who persecute you; bless and pray for no evil.

15 Rejoice with those who rejoice, and weep with those who weep,

16 Having the same feeling towards one another, not thinking arrogantly of yourselves, but accommodating yourselves to humble things: be not wise in your own esteem.

17 To no man render evil for evil, providing honest things before all men

18 If it be possible, as far as you can, cultivate peace with all men.

19 Avenge not yourselves, beloved; but give place to wrath; for it is written, “Mine is vengeance, and I will repay, saith the Lord.”

20 If then thine enemy hungers, feed him; if he thirsts, give him drink: for by so doing, thou shalt heap coals of fire on his head.

21 Be not overcome by evil, but overcome evil by good.

1 Let every soul be subject to the supreme powers; for there is no power but from God; and the powers that be have been ordained by God.

2 He therefore who resists the power, resists the ordination of God; and they who resist, shall for themselves receive judgment.

3 For princes are not for terror to good but to evil works: wouldest thou then not fear the power? Do good, and from it thou shalt have praise;

4 For he is God’s minister to thee for good: but if thou doest any evil, fear; for not in vain does he bear the sword, since he is God’s minister, an avenger for wrath against those who do evil.

5 It is therefore necessary to be subject, not only on account of wrath, but also on account of conscience.

6 For this reason also pay tributes, since they are God’s ministers, constantly attending to this very thing.

7 Render then to all what is due; to whom tribute is due, tribute; to whom custom, custom; to whom fear, fear; to whom honor, honor.

8 To no one owe ye anything, except to love one another; for he who loves another, has fulfilled the law;

9 For this, “Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not bear false testimony, Thou shalt not covet, and if there be any other precept, it is comprehended in this saying, Thou shalt love thy neighbor as thyself.”

10 Love works no evil to a neighbor; the fulfilling then of the law is love.

11 Moreover, as ye know the time, that the hour is, when we ought to have awakened already from sleep, (for nearer is now our salvation than when we believed,)

12 The night is far advanced, and the day has approached; let us then cast away the works of darkness, and let us put on the armor of light:

13 Let us walk decently as in the day, not in reveling and drunkenness, not in chamberings and lasciviousness, not in contention and envy;

14 But put ye on the Lord Jesus Christ, and have no care for the flesh for the sake of its lusts.

1 Now him who is weak in faith receiver not for the debatings of questions.

2 Let him indeed who believes eat everything; but he who is weak, eats herbs.

3 Let not him who eats, despise him who abstains; and let not him who abstains, condemn him who eats, since God has received him.

4 Who art thou who judgest the servant of another? to his own Lord he stands or falls: he shall indeed stand, for God is able to make him stand.

5 One indeed esteems a day above a day; but another esteems every day alike: let every one be fully persuaded in his own mind.

6 He who regards a day, regards it for the Lord; and he who regards not a day, regards it not for the Lord: he who eats, eats for the Lord, for he gives thanks to God; and he who abstains, abstains for the Lord, and gives thanks to God;

7 For no one of us lives to himself, and no one dies to himself;

8 For whether we live, we live to the Lord, and whether we die, we die to the Lord; whether then we live or die, we are the Lord’s.

9 For to this end Christ both died, and rose and lived again, that he might be the Lord both of the dead and of the living.

10 But thou, ²⁰ why dost thou judge thy brother? or also thou ²¹ why dost thou despise thy brother? for we must all stand bell fore the tribunal of Christ;

11 For it is written, “Live do I, saith the Lord; to me shall bow every knee, and every tongue shall confess to God.”

12 Every one of us then shall give an account of himself to God.

13 Let us therefore no more judge one another; but rather judge this, that no occasion of falling or an offense be given to a brother.

14 I know and am persuaded, that in the Lord Jesus nothing is in itself unclean: but he who regards anything uncleany to him it is unclean.

15 But if on account of meat thy brother is grieved, thou no longer walkest consistently with love: by thy meat destroy not him for whom Christ died.

16 Let not then your good be subject to the evil-speaking of men.

17 For the kingdom of God is not meat and drink, but righteousness and peace and joy through the Holy Spirit.

18 For he who in these things serves Christ, is acceptable to God and approved by men.

19 Let us then follow the things of peace and of mutual edification:

20 On account of meat destroy not the work of God. All things are indeed pure; but evil it is for man to eat with offense.

21 It is good not to eat flesh, nor to drink wine, nor to do anything, by which thy brother may fall, or be offended, or be weakened.

22 Hast thou faith? Have it for thyself before God: happy is he who condemns not himself in that which he examines 23 But he who is undecided, if he eat, is condemned; for he eats not in faith: and whatsoever is not from faith is sin.

1 Now we who are able ought to bear the infirmities of the unable, and not to please ourselves:

2 Let indeed each of us please his neighbor for good, to his edification.

3 For even Christ did not please himself; but, as it is written, “The reproaches of those who reproached thee, fell upon me.”

4 For whatsoever things have been before written, have been written for our instruction, that through the patience and consolation of the Scriptures we might have hope:

5 And may the God of patience and of consolation grant you to have the same mind towards one another, according to Christ Jesus, 6 That ye may unanimously, with one mouth, glorify the God and Father of our Lord Jesus Christ.

7 Receive ye then one another, as Christ has received us, to the glory of God.

8 Now I say, that Jesus Christ became the minister of the circumcision for the truth of God, to confirm the promises made to the fathers, 9 The Gentiles also ought to glorify God for his mercy, as it is written, “On this account will I confess to thee among the Gentiles, and to thy name will I sing ”

10 And again he says, “Exult, ye Gentiles, with his people;”

11 And further, “Praise the Lord, all ye Gentiles, and praise him together, all ye nations:”

12 And again Isaiah says, “There shall be the root; of’ Jesse, and he who shall rise up to reign over the 13 Gentiles; in him shall the Gentiles hope.” And may 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 Spirit.

14 But I am persuaded, my brethren, even I myself, concerning you, that ye are also yourselves full of’ goodness, having been filled with all knowledge, being able to admonish one another.

15 The more boldly, however, have I written to you, my brethren, in part, as putting you in mind, on account of the grace given to me by God, 16 That I should be the minister of Christ to the Gentiles, consecrating the gospel of Christ, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit.

17 I have therefore reason for glorying, through Jesus Christ, in the things of God.

18 I will not indeed dare to speak anything of those things which Christ has not done through me, as to the obedience of the Gentiles, by word and work, 19 Through the power of signs and of wonders, through the power of the Holy Spirit; so that from Jerusalem, and round about to Illyricum, 20 I have spread more fully ²² the gospel of Christ; thus endeavoring to preach the gospel, not where Christ was named, that I might not build on another’s foundation;

21 But, as it is written, “They to whom it has not been declared concerning him, shall see; and they who have not heard, shall understand.”

22 I have on this account also been often hindered from coming to you, 23 But now, having a place no longer in these regions, and having a desire for many years to come to you, 24 When I go to Spain, I shall come to you. For I hope that when I go there I shall see you, and that I shall be brought on my way thither by you, if however I shall first be in part filled by a converse with you.

25 But I am now going to Jerusalem to minister to the saints.

26 For it has pleased Macedonia and Achaia to make a contribution to the saints who are at Jerusalem:

27 It has pleased them, I say, and their debtors they are; for if the Gentiles have partaken of their spiritual things, they ought also to minister to them in temporal things.

28 When therefore I shall have performed this, and have sealed to them this fruit, I shall go by you to Spain:

29 And I know that when I come to you, I shall come in the fulness of the blessing of the gospel of Christ.

30 Now I beseech you, brethren, by our Lord Jesus Christ and by the love of the Spirit, that ye strive with me in your prayers for me to God, 31 That I may be delivered from the unbelieving in Judea, and that my service, undertaken for Jerusalem, may be acceptable to the saints;

32 That with joy I may come to you by the will of God, and may, together with you, be refreshed.

33 And the God of peace be with you all. Amen.

1 Now I commend to you Phoebe, our sister, who is a deaconess of the Cenchrean Church;

2 That ye receive her in the Lord, as it becomes saints, and that ye assist her in whatsoever matter she may have need of’ you; for she has been a helper to many, and to me also.

3 Salute Prisca and Aquila, [my fellow-workers in Christ Jesus, 4 Who for my life laid down their own necks, to whom not I alone give thanks, but also all the Churches of the Gentiles, 5 And the Church in their house. Salute Epenetus, my beloved, who is the first-fruit of Achaia in the Lord 6 Salute Mary, who has labored much with us.

7 Salute Andronicus and Junia, my kinsmen and my fellowcaptives, who are celebrated among the Apostles, and who were before me in Christ.

8 Salute Amplias, my beloved in the Lord.

9 Salute Urban, our helper in Christ, and Stachys, my beloved.

10 Salute Apelles, approved in Christ. Salute those who are of the family of Aristobulus.

11 Salute Herodion, my kinsman. Salute those of the family of Narcissus, who are in the Lord.

12 Salute Tryphena and Tryphosa, who have labored much in the Lord. Salute the beloved Persis, who has labored 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 who are with them.

15 Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.

16 Salute one another with an holy kiss. The Churches of Christ salute you.

17 But I beseech you, brethren, to observe those who stir up divisions and offenses, contrary to the doctrine which ye have learnt, and to avoid them:

18 For they, who are such, serve not our Lord Jesus Christ, but, their own belly; and by courteous language and flattery deceive the hearts of the simple.

19 Your obedience indeed has been published to all: I am therefore glad on your account; but I wish you to be wise for good, 20 And simple for evil. And the God of peace shall shortly bruise Satan under your feet,. The grace of our Lord Jesus Christ be with you. Amen.

21 Salute you do Timothy, my fellow-worker, and Lucius and Jason and Sosipater, my kinsmen.

22 Salute you do I Terrius, who have written this Epistle, in the Lord.

23 Salute you does Gaius, my host and of the whole Church. Salute you does Erastus, the treasurer of the city, and Quartus a brother.

24 The grace of our Lord Jesus Christ be with you all. Amen.

25 Now to him who is able to confirm you according to my gospel, even the preaching of Jesus Christ according to the revelation of the mystery, which was hid in former ages, 26 But has been now made known, and through the prophetic Scriptures proclaimed, according to the appointment of the eternal God, for the obedience of faith among all nations 27 To the only wise God, through Jesus Christ,, be glory for ever. Amen.

Sent to the Romans, from Corinth, by Phoebe, a deaconess of the Cenchrean Church.

END OF THE NEW TRANSLATION

FOOTNOTES

TRANSLATOR’S PREFACE

THE EPISTLE DEDICATORY

10. That by some means now at length I may, through the will of God, have a free course to come to you.

“In the gospel,” may either mean “according to the gospel,” or, “in preaching the gospel.” Hodge prefers the first. The particle ei clearly means “that” in this connection. That it is used in this sense in the New Testament there can be no doubt; see Acts 26:8, 23; Hebrews 7:15.

12. benefit, so that you may be strengthened: this also is what I desire, to be encouraged together with you, through the faith which is in both, even in you and in me.

Grotius observes, “ἐν ἀλλήλοις impropriè dixit pro in utrisque, in me et vobis. Dixit sic et Demosthenes, ta πρὸς ἀλλήλοις –Ed.

7. To those indeed, who, by perseverance in well — doing, Seek glory and honor and immortality, — Eternal life

8. But there shall be to them who are contentious And obey not the truth, but obey iniquity, —Indignation and wrath: Then follow the same things, the order being reversed —

9. Distress and anguish shall be On every soul of man that worketh evil, — On the Jew first, and then on the Greek;

10. But glory and honor and peace, To every one who worketh good, — To the Jew first and then to the Greek;

11. For there is no respect of persons with God.

The idea in the last and the first line is essentially the same. This repetition is for the sake of producing an impression. The character of the righteous, in the first part, is, that by persevering in doing good they seek glory, honor, and immortality, and their reward is to be eternal life: the character of the wicked is that of being contentious, disobedient to the truth, and obedient to unrighteousness, and their reward is to be indignation and wrath. The character of the first, in the second part. is, that they work good; and of the other, that they work evil: and the reward of the first is glory, honor, and peace, and the reward of the other, distress and anguish; which are the effects of indignation and wrath, as glory honor, and peace are the fruits or the constituent parts of eternal life It is to be observed that priority in happiness, as well as priority in misery, is ascribed to the Jew. — Ed.

18. And knowest his will, And decernest things which differ, being taught by the law,

19. And art confident that thou art A leader to the blind, a light to those in darkness,

20. An instructor to the foolish, a teacher to babes, Having the form of knowledge and of truth according to the law:

21. Yet thou, who teachest another, teachest not thyself, Thou, who preachest, “Steal not,” stealest,

22. Thou, who sayest, “Commit no adultery,” committest adultery, Thou who detestest idols, committest sacrilege,

23. Thou who gloriest in the law, by transgressing the law dishonorest God; For the name of God, as it is written, is through you blasphemed by the Gentiles.

Romans 2:21, and part of the 22nd, refer to what is contained in

Romans 19 and the 20th; and the latter part of the 22nd to the 18th verse; and Romans 2:23 to the 17th. The latter part of the 22nd helps us to fix the meaning of the latter part of the 18th; the man who hated idols and committed sacrilege proved that he did not exercise his boasted power of making a proper distinction between right and wrong. Then the man who is said, in Romans 2:17, to rely on the law and glory in God, is charged, in Romans 2:23, with the sin of dishonoring God by transgressing the law — Ed.

4. (Against thee, against thee only have I sinned, and the evil before thine eyes have I done,) That thou mightest be justified in thy saying, And clear in thy judgment.

This is certainty more probable than what Vatablus and Houbigant propose, who connect the passage with the second verse, “Wash me thoroughly,” etc. But the sense given by Calvin is the most satisfactory — Ed.

13. Sin indeed was until the law in the world, But sin is not imputed when there is no law;

14. Yet reign did death from Adam to Moses. Even over those who had not sinned, After the likeness of the transgression of Adam, Who is the type of him who was to come.

15. But not as the transgression, So also the free favor; For if through the transgression of one Many died. Much more has God’s grace, and his free gift through the grace of one man, Jesus Christ, Abounded unto many:

16. And not as through one sin, So the free gift; For judgment was indeed Through one sir to condemnation, But the free favor Is from many transgressions to justification, —

17. For if for one transgression, Death reigned through one; Much more shall they, who receive abundance of grace and of the gift of righteousness, Reign in life through one, Jesus Christ.

18. So then, as through one transgression, Judgment was on all men to condemnation; So also through one righteousness, The free favor is on all men to justification of life:

19. For as through the disobedience of one man, Sinful were made many; So also through the obedience of one, Righteous shall be made many.

20. But the law entered in, That multiplied might be transgression; But where sin multiplied, Superabounded has grace: So that as sin reigned Into death; So also grace shall reign through righteousness, Into eternal life, through Jesus Christ our Lord. — Ed.

quas habere nolebat, et tamen habebat, strenue conflixisse, eundemque conflictum suum illis suis verbis contestatum fuisse senserunt. — Ed.

34. Who is he who condemns? Christ who died, or rather who rose again, who is also at God’s right hand, and who intercedes for us?

What favors this construction is, that the Apostle proceeds in the same strain. — Ed.

11. for they being not yet born, and having not done any good or evil, that the purpose of God according to election might stand, not

12. through works, but through him who calls, it was said to her, “The elder shall serve the younger.”

The words ἐξ ἑνὸς, rendered commonly “by one,” have never been satis factorily accounted for. It. seems to be an instance of Hebraism; the word dja, “one,” means also “first.” We have other instances of this in the New Testament; eijv μίαν twn σαββάτων — “on the first (i.e., day) of the week,” Matthew 28:1; see also Mark 16:2; John 20:19. “The first day” in Genesis 1:5, is rendered by the Septuagint, ἡμέρα μία. Isaac was the.first son or seed of promise: and a difference was made in the children of the very first seed. But this meaning of eijv is said by Schleusner to be sanctioned by Greek writers, such as Herodotus and Thucydides. There is no necessity of introducing the word “children,” at the beginning of Romans 9:11; the antecedent in this case, as it sometimes happens, comes after the pronoun; and it is the “elder” and “younger” at the end of Romans 9:12. — Ed.

23. So he willed to make known the riches of his glory towards the vessels of mercy, whom he has fore-prepared for glory,

24. Even us, whom he has called not only front the Jews but also from the Gentiles.”

The verb ejsti, or η̈ν, is often understood after participles, especially in Hebrew; and καὶ has the meaning of so in some instances, Matthew 6:10; Acts 7:51; Galatians 1:9; and in some cases, as Schleusner says, without being preceded by any particle of comparison, such as Matthew 12:26, and 1 John 2:27, 28; but eij; here stands somewhat in that character.

The beginning of Romans 9:23 presents an anomaly, if, with Stuart and others, we consider “willing:” or wills to be understood, as it is followed in the preceding verse by an infinitive, and here by a subjunctive mood. But Beza, Grotius, and Hammond, seem to regard the verb” endured,” to be here, as it were, repeated, which gives the same meaning to the pas sage as that which is given to it by Calvin. — Ed.

10. For with the heart we believe unto righteousness, And with the mouth we confess unto salvation.

He begins and ends with confession, and in the middle clauses he mentions faith. — Ed.

14. If I shall by any means excite to emulation my own flesh and save some of them.

The sentiment in the last clause is the same as that at the end of Romans 11:11. The Vulgate, and some of the Latin Fathers, and also Luther, read δοξάσω in the future tense; which would make the passage read better, — “that I shall render,” etc. These two verses are not necessarily connected with the Apostle’s argument; for in the following verse he resumes the subject of Romans 11:12, or rather, as his usual manner is, he states the same thing in other words and in more explicit and stronger terms. So that the γὰρ in the next verse may very properly be rendered “yea,” or as an illative, “then.” — Ed.

34. Who indeed hath known the Lord’s mind, Or who has become his counselor?

35. Or who has first given to him? And it shall be repayed to him:

36. For from him and through him and to him are all things: To him the glory for everse — Amen. — Ed.

12. believed: the night has advanced, and the day has approached; let us then cast away the works of darkness, and let us put on the

13. armor of light; let us, as in the day, walk in a becoming manner, etc. — Ed.

The clause might be thus rendered, —

*“But rather judge it right to do this, —* *not to lay before a brother a stumbling-stone, or an impediment.” —* Ed.

9. the fathers, and that the Gentiles might glorify God for his mercy, as it is written, “I will therefore confess thee among the nations, and to thy name will I sing.”

The reasons for this rendering are given in the next note. — Ed.

TRANSLATION

20. For to vanity has the creature been subjected, not willingly, But on his account who has subjected it in hope;

21. For even the creature itself shall be freed from the bondage of corruption, Into the glorious liberty of the sons of God;

22. For we know that every creature groans together, And together travails in pain to this day:-

23. And not only they, but we also ourselves, Who possess the first-fruit of the Spirit, Even we ourselves groan within ourselves, Anxiously waiting for our adoption, The redemption of our body;

24. For in hope are we saved, But hope seen is not hope; For what one sees, why does he yet hope for it?

25. But if what we see not, we hope for, We wait for it in patience.

We may indeed consider “every creature” in verse 22 as referring to every renewed creature then living, (except the Apostles and those endowed with the extraordinary gifts of the Spirit,) and all such from the beginning of the world. In this case, “to this day” has a striking import. All God’s servants from the beginning had been groaning under the body of sin, and not only they, but even?hose who had enjoyed the first outpouring of the Spirit, and had been endued with extraordinary gifts. The gifts of the Spirit, however abundant, did not free any from the bondage of corruption, from the body of sin; but this was an object of hope, for which they were to wait. The context, before and after, clearly shows that the present condition of God’s people is the subject. — Ed.