Romans

Chapter 1

	Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
2.	(Which he had promised before by his prophets in the holy scriptures),
3.	Concerning his Son Jesus Christ our LORD, who 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 you are also the called of Jesus Christ.
7.	To all who ae 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 to you.
11.	For I long to see you, that I may impart to you some spiritual gift, to the end that you 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 I often planned to come to you (but was let before now), that I might have some fruit among you also, even as among other Gentiles.
14.	I am in debt 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 who 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 believes; to the Jew first, and also to the Greek.
17.	For in there 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 has shown it to 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 when they knew God, they did not glorify him as God, nor were thankful; but became vain in their imaginations, and their foolish hearts were darkened.
22.	Professing themselves to be wise, they became fools,
23.	And changed the glory of the uncorruptible God into an image made like corruptible man, and to birds, and fourfooted beasts, and creeping things.
24.	So God also gave them up to uncleanness through the lusts of their own hearts, to dishonor 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 forever. Amen.
26.	For this cause God gave them up unto vile affections, for even their women changed 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 toward one another; men with men working that which is unseemly, and receiving in themselves that compensation of their error which was suitable.
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, covenant breakers, without natural affection, implacable, unmerciful;
32.	Who knowing the judgment of God, that they who commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Chapter 2

Therefore you are inexcusable, oh, man, whoever you are that judges, for when you judge another, you condemn yourself; for you that judge do the same things.
But we are sure that the judgment of God is according to truth against them which commit such things.
And you think this, oh, man, who judges them who do such things, and do the same, that you shall escape the judgment of God?
Or you despise the riches of his goodness and forbearance and long suffering; not knowing that the goodness of God leads you to repentance?
But after your hardness and impenitent heart treasures up to yourself wrath against the day of wrath and revelation of the righteous judgment of God;
Who will render to every man according to his deeds;
To them who by patient continuance in doing well seek glory and honor and immortality, eternal life,
But to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Tribulation and anguish, upon every soul of man that does evil, of the Jew first, and also of the Gentile;
But glory, honor, and peace, to every man that works good, to the Jew first, and also to the Gentile;
For there is no respect of persons with God.
For as many as have sinned without law shall also perish without law, and as many as have sinned in the law shall be judged by the law;
(For the hearers of the law are not just before God, but the doers of the law shall be justified.
For when the Gentiles, who do not have the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves,
Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another);
In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Behold, you are called a Jew, and rest in the law, and make your boast of God,
And know his will, and approve the things that are more excellent, being instructed out of the law;
And are confident that you, yourself, are a guide of the blind, a light to them who are in darkness,
An instructor of the foolish, a teacher of babes, who have the form of knowledge and of the truth in the law.
You, therefore, who teaches another, do you not teach yourself? You that preaches a man should not steal, do you steal?
You that say a man should not commit adultery, do you commit adultery? You that abhors idols, do you commit sacrilege?
You that make your boast of the law, through breaking the law, you dishonour God?
For the name of God is blasphemed among the Gentiles through you, as it is written.
For circumcision truly profits, if you keep the law, but if you are a breaker of the law, your circumcision is made uncircumcision.
Therefore if the uncircumcision keeps the righteousness of the law, shall not his uncircumcision be counted for circumcision?
And shall not uncircumcision which is by nature, if it fulfills the law, judge you, who by the letter and circumcision transgresses the law?
For he is not a Jew who is one outwardly; neither is that circumcision, which is outward in the flesh:
But he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not by men, but by God.

Chapter 3

What advantage, then, has the Jew? Or what profit is there of circumcision?
Much every way. Chiefly, because unto them were committed the oracles of God.
For what if some did not believe? Shall their unbelief make the faith of God without effect?
God forbid. Yea, let God be true, but every man a liar; as it is written, "That you might be justified in your sayings, and might overcome when you are judged."
But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who takes vengeance (I speak as a man)?
God forbid, for then how shall God judge the world?
For if the truth of God has more abounded through my lie to his glory, why am I also yet judged as a sinner?
And not rather (as we be slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Whose damnation is just.
What then? Are we better than they? No, in no way, for we have proven before both Jews and Gentiles that they are all under sin;
As it is written, "There is none righteous, no, not one.
There is none who understands, there is none who seeks after God.
They are all gone out of the way, they have become unprofitable together; there is none that does good, no, not one.
Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips,
Whose mouth is full of cursing and bitterness.
Their feet are swift to shed blood;
Destruction and misery are in their ways,
And the way of peace they have not known.
There is no fear of God before their eyes."
Now we know that whatever things the law says, it says to those who are under the law; that every mouth may be stopped, and all the world may become guilty before God.
Therefore by the deeds of the law there shall no flesh justified in his sight, for by the law is the knowledge of sin.
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Even the righteousness of God, who is by the faith of Jesus Christ to all and upon all them that believe, for there is no difference.
For all have sinned, and come short of the glory of God;
Being justified freely by his grace through the redemption that is in Christ Jesus,
Whom God has set forth to be an attonement through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
To declare, I say, at this time his righteousness; that he might be just, and the justifier of him who believes in Jesus.
Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith.
Therefore we conclude that a man is justified by faith without the deeds of the law.
Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also,
Seeing it is one God, who shall justify the circumcision by faith, and uncircumcision through faith.
Do we then make void the law through faith? God forbid. Yea, we establish the law.

Chapter 4

What shall we say, then, that Abraham our father, as pertaining to the flesh, has found?
For if Abraham was justified by works, he has much to glory; but not before God.
For what says the scripture? Abraham believed God, and it was counted to him for righteousness.
Now, to him that works, the reward is not reckoned by grace, but of debt.
But to him that does not work, but believes in him that justifies the ungodly, his faith is counted for righteousness.
Even as David also describeth the blessedness of the man, to whom God imputes righteousness without works,
Saying, "Blessed are they whose iniquities are forgiven, and whose sins are covered.
Blessed is the man to whom the Lord will not impute sin."
This blessedness comes then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.
How was it then reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised, that he might be the father of all of them who believe, though they are not circumcised; that righteousness might be imputed unto them also;
And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, who he had yet to be circumcised.
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
For if they who are of the law are heirs, faith is made void, and the promise made of no effect,
Because the law works wrath; for where no law is, there is no transgression.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only who are of the law, but to those also who are of the faith of Abraham; who is the father of us all
(As it is written, "I have made you a father of many nations"), before him whom he believed, even God, who quickens the dead, and calls those things which are not as though they were;
Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, so shall your seed be.
And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sara's womb.
He did not stagger at the promise of God through unbelief; but was strong in faith, giving glory to God;
And being fully persuaded that, what he had promised, he was able also to perform.
And therefore it was imputed to him for righteousness.
Now, it was not written for his sake alone, that it was imputed to him;
But for us also, to whom it shall be imputed, if we believe in him that raised up Jesus our LORD from the dead;
Who was delivered for our offences, and was raised again for our justification.

Chapter 5

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ;
By whom we also have access by faith into this grace in where we stand, and rejoice in hope of the glory of God.
And not only so, but we glory in tribulations also, knowing that tribulation works patience;
And patience, experience; and experience, hope;
And hope makes one not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given to us.
For when we were yet without strength, in due time Christ died for the ungodly.
For scarcely for a righteous man will one die, yet maybe for a good man some would even dare to die.
But God commends his love toward us, in that while we were yet sinners, Christ died for us.
Much more then, being now justified by his blood, we shall be saved from wrath through him.
For if when we were enemies we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
And not only so, but we also have joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
So as by one man sin entered into the world, and death by sin; and so death passed upon all men, for all have sinned,
(For until the law, sin was in the world, but sin is not imputed when there is no law.
Nevertheless, death reigned from Adam to Moses, even over them who had not sinned after the similariry of Adam's transgression, who is the figure of he who was to come.
But not as the offense, so also is the free gift. For if through the offense of one, many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many.
And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation, but the free gift is of many offenses to justification.
For if by one man's offense death reigned by one; much more they who receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ).
Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
For as by one man's disobedience, many were made sinners, so by the obedience of one shall many be made righteous.
Moreover, the law entered, that the offense might abound. But where sin abounded, grace abounded much more,
That as sin has reigned to death, even so might grace reign through righteousness to eternal life by Jesus Christ our LORD.

Chapter 6

What shall we say then? Shall we continue in sin, that grace may abound?
God forbid. How shall we, who are dead to sin, live any longer in it?
Do you not know that so many of us as were baptized into Jesus Christ were baptized into his death?
Therefore we are buried with him by baptism into death; that like Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection,
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that from now on we should not serve sin.
For he that is dead is freed from sin.
Now if we are dead with Christ, we believe that we shall also live with him,
Knowing that Christ being raised from the dead dies no more; death has no more dominion over him.
For in that he died, he died unto sin once, but in that he lives, he lives unto God.
Likewise you also reckon yourselves to indeed be dead to sin, but alive to God through Jesus Christ our LORD.
Therefore do not let sin reign in your mortal body, that you should obey it in its lusts.
Neither yield your members as instruments of unrighteousness to sin, but yield yourselves to God, as those who are alive from the dead, and your members as instruments of righteousness to God.
For sin shall not have dominion over you; for you are not under the law, but under grace.
What then? Shall we sin, because we are not under the law, but under grace? God forbid.
Do you not know that to whom you yield yourselves as servants, to obey, you are his servants to whom you obey; whether of sin to death, or of obedience to righteousness?
But God is thanked, that you were the servants of sin, but you have obeyed from the heart that form of doctrine which was delivered to you.
Being then made free from sin, you became the servants of righteousness.
I speak after the manner of men because of the infirmity of your flesh, for as you have yielded your members as servants to uncleanness and to iniquity, even now so yield your members servants to righteousness and holiness.
For when you were the servants of sin, you were free from righteousness.
What fruit had you then in those things of which you are now ashamed? For the end of those things is death.
But now being made free from sin, and become servants to God, you have your fruit to holiness, and in the end, everlasting life.
For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our LORD.

Chapter 7

Do you not know, brethren, (for I speak to them that know the law), how the law has dominion over a man as long as he lives?
For the woman who has a husband is bound by the law to her husband so long as he lives, but if the husband is dead, she is loosed from the law of her husband.
So then if, while her husband lives, she is married to another man, she shall be called an adulteress; but if her husband is dead, she is free from that law; so that she is no adulteress, though she is married to another man.
Therefore, my brethren, you also have become dead to the law by the body of Christ; that you should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
For when we were in the flesh, the motions of sins, which were by the law, worked in our members to bring forth fruit unto death.
But now we are delivered from the law, that being dead in which we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, "You shall not covet."
But sin, taking occasion by the commandment, wrought in me all manner of lustfulness. For without the law, sin was dead.
For I was alive without the law once, but when the commandment came, sin revived, and I died.
And the commandment, which was ordained to life, I found to be unto death.
For sin, taking occasion by the commandment, deceived me, and by it slew me.
Why the law is holy, and the commandment holy, and just, and good.
Was that which is good then made death to me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
For we know that the law is spiritual; but I am carnal, sold under sin.
For that which I do I allow not; for what I would do, that I do not do; but what I hate, I do that.
If, then, I do that which I would not do, I agree with the law that it is good.
Now then it is no more I that do it, but sin that dwells in me.
For I know that in me (that is, in my flesh) dwells no good thing. For to will is present with me; but how to perform that which is good I do not find.
For the good that I would not do; but the evil which I would not do, that I do.
Now if I do that I would not, it is no more I that do it, but sin that dwells in me.
I then find a law, that when I would do good, evil is present with me.
For I delight in the law of God after the inward man,
But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Oh, wretched man that I am! Who shall deliver me from the body of this death?
I thank God through Jesus Christ our LORD. So then with the mind, I, myself, serve the law of God; but with the flesh the law of sin.

Chapter 8

There is therefore now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit.
For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh;
That the righteousness of the law might be fulfilled in us, who do not walk after the flesh, but after the Spirit.
For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit.
For to be carnally minded is death; but to be spiritually minded is life and peace.
Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.
So then they that are in the flesh cannot please God.
But you are not in the flesh, but in the Spirit, if it is so that the Spirit of God dwells in you. Now, if any man has not the Spirit of Christ, he is none of his.
And if Christ is in you, the body is dead because of sin; but the Spirit is life because of righteousness.
But if the Spirit of he who raised up Jesus from the dead dwells in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you.
Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
For if you live after the flesh, you shall die; but if you, through the Spirit, mortify the deeds of the body, you shall live.
For as many as are led by the Spirit of God, they are the sons of God.
For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, "Abba, Father."
The Spirit itself bears witness with our spirit, that we are the children of God;
And if children, then heirs; heirs of God, and joint-heirs with Christ; if is so that we suffer with him, that we may be also glorified together.
For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
For the earnest expectation of the creature waits for the manifestation of the sons of God.
For the creature was made subject to vanity, not willingly, but by reason of he who has subjected the same in hope,
Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
For we know that the whole creation groans and travails in pain together until now.
And not only they, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
For we are saved by hope, but hope that is seen is not hope. For what a man sees, why does he yet hope for?
But if we hope for what we do not see, then we will wait for it with patience.
Likewise, the Spirit also helps our infirmities, for we do not know what we should pray for as we ought, but the Spirit itself makes intercession for us with groanings which cannot be uttered.
And he that searches the hearts knows what is the mind of the Spirit, because he makes intercession for the saints according to the will of God.
And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
For who he did foreknow, he also predestinated to be conformed to the image of his Son, that he might be the firstborn among many brethren.
Moreover, who he did predestinate, them he is also called; and who he called, them he also justified, and who he justified, them he also glorified.
What shall we then say to these things? If God is for us, who can be against us?
He that did not spare his own Son, but delivered him up for us all, how shall he not also freely give us all things with him?
Who shall lay anything to the charge of God's elect? It is God that justifies.
Who is he that condemns? It is Christ that died, yea, rather, who has risen again, who is even at the right hand of God, who also makes intercession for us.
Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
As it is written, "For your sake we are killed all the day long; we are accounted as sheep for the slaughter."
Nay, in all these things we are more than conquerors through him that loved us.
For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our LORD

Chapter 9

I say the truth in Christ; I do not lie, my conscience also bearing me witness in the Holy Ghost,
That I have great heaviness and continual sorrow in my heart.
For I could wish that I was accursed from Christ for my brethren, my kinsmen according to the flesh,
Who are Israelites; to whom pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
Whose are the fathers, and of whom as concerning the flesh, Christ came; who is over all, God blessed for ever. Amen.
Not as though the word of God has taken no effect. For they are not all Israel, which are of Israel,
Neither, because they are the seed of Abraham, are they all children; but in Isaac shall your seed be called.
That is, They who are the children of the flesh, these are not the children of God, but the children of the promise that are counted for the seed.
For this is the word of promise, "At this time I will come, and Sara shall have a son."
And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calls);
It was said to her, "The elder shall serve the younger."
As it is written, "I have loved Jacob, but Esau I have hated."
What shall we say then? Is there unrighteousness with God? God forbid.
For he says to Moses, "I will have mercy on whom I will have mercy, and I will have compassion for whom I will have compassion."
So then it is not of him that wills, nor of him that runs, but of God who shows mercy.
For the scripture says to Pharaoh, "Even for this same purpose I have raised you up, that I might show my power in you, and that my name might be declared throughout all the earth."
Therefore he has mercy on whom he will have mercy, and whom he will he hardens.
You will say to me then, "Why does he yet find fault? For who has resisted his will?"
Nay but, oh, man, who are you that replies against God? Shall the thing formed say to him that formed it, 'Why have you made me thus'?"
Has not the potter power over the clay, of the same lump to make one vessel to honor, and another to dishonor?
What if God, willing to show his wrath, and to make his power known, endured with much long suffering the vessels of wrath fitted to destruction,
And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared to glory,
Even us, whom he has called, not of the Jews only, but also of the Gentiles?
As he says also in Osee, "I will call them my people, who were not my people; and her beloved, which was not beloved."
And it shall come to pass that in the place where it was said to them, "You are not my people;" there they shall be called the children of the living God.
Esaias also cries concerning Israel, "Though the number of the children of Israel are as the sand of the sea, a remnant shall be saved,"
For he will finish the work, and cut it short in righteousness. Because a short work the Lord will make upon the earth.
And as Esaias said before, "Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like Gomorrha."
What shall we say then? That the Gentiles, who did not follow after righteousness, have attained to righteousness, even the righteousness which is of faith.
But Israel, which followed after the law of righteousness, has not attained to the law of righteousness.
Why? Because they sought it not by faith, but as it was by the works of the law. For they stumbled at that stumbling stone;
As it is written, "Behold, I lay in Sion a stumbling stone and rock of offence," and whomever believes in him shall not be ashamed.

Chapter 10

Brethren, my heart's desire and prayer to God for Israel is that they might be saved.
For I bear them record that they have a zeal for God, but not according to knowledge.
For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.
For Christ is the end of the law for righteousness to everyone that believes.
For Moses described the righteousness which is of the law, that the man who does those things shall live by them.
But the righteousness which is of faith says in this way, "Say not in your heart, 'Who shall ascend into heaven?' (that is, to bring Christ down from above)
Or, 'Who shall descend into the deep?' (that is, to bring up Christ again from the dead)"
But what does it say? The word is near you, even in your mouth, and in your heart; that is, the word of faith, which we preach;
That if you shall confess with your mouth the LORD Jesus, and shall believe in your heart that God has raised him from the dead, you shall be saved.
For with the heart, man believes unto righteousness; and with the mouth confession is made to salvation.
For the scripture says, "Whoever believeth in him shall not be ashamed."
For there is no difference between the Jew and the Greek; for the same LORD over all is rich to all that call on him.
For whoever shall call on the name of the LORD shall be saved.
How, then, shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?
And how shall they preach, except they are sent? As it is written, "How beautiful are the feet of them who preach the gospel of peace, and bring glad tidings of good things!"
But they have not all obeyed the gospel. For Esaias says, "LORD, who has believed our report?"
So then faith comes by hearing, and hearing by the word of God.
But I say, have they not heard? Yes, verily, their sound went into all the earth, and their words to the ends of the world.
But I say, did Israel not know? First Moses says, "I will provoke you to jealousy by those that are no people, and by a foolish nation I will anger you."
But Esaias is very bold, and says, "I was found by them that did not seek me; I was made manifest to them that did not ask for me."
But to Israel he says, "All day long I have stretched forth my hands to a disobedient and gainsaying people."

Chapter 11

I say then, has God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
God has not cast away his people which he knew before. Do you not know what the scripture says of Elias? How he made intercession to God against Israel, saying,
"LORD, they have killed your prophets, and dug down your altars; and I am left alone, and they seek my life."
But what says the answer of God to him? "I have reserved to myself seven thousand men who have not bowed the knee to the image of Baal."
Even so, then, at this present time there is also a remnant, according to the election of grace.
And if by grace, then is it no more of works. Otherwise grace is grace no more. But if it is of works, then it is grace no more, otherwise work is work no more.
What then? Israel has not obtained that which he seeks; but the election has obtained it, and the rest were blinded
(According as it is written, God has given them the spirit of slumber, eyes that they should not see, and ears that they should not hear), unto this day.
And David says, "Let their table be made a snare, and a trap, and a stumbling block, and a compensation to them.
Let their eyes be darkened, that they may not see, and always bow down their backs."
I say then, have they stumbled that they should fall? God forbid. But rather, through their fall salvation has come to the Gentiles, to provoke them to jealousy.
Now if the fall of them is the riches of the world, and the diminishing of them the riches of the Gentiles; how much more is their fullness?
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office,
If by any means I may provoke them which are my flesh to emulation, and might save some of them.
For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead?
For if the first fruit is holy, the lump is also holy; and if the root is holy, so are the branches.
And if some of the branches are broken off, and you, being a wild olive tree, were graffed in among them, and with them partake of the root and fatness of the olive tree;
Boast not against the branches. But if you boast, you do not bear the root, but the root bears you.
You will say, then, "The branches were broken off, that I might be graffed in."
Well; because of unbelief they were broken off, and you stand by faith. Do not be high minded, but fear.
For if God did not spare the natural branches, take heed lest he also does not spare you.
Behold, therefore, the goodness and severity of God. On them who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also shall be cut off.
And they also, if they still do not abide in unbelief, shall be graffed in. For God is able to graff them in again.
For if you were cut out of the olive tree which is wild by nature, and was graffed contrary to nature into a good olive tree, how much more shall these, which are the natural branches, be graffed into their own olive tree?
For I would not, brethren, that you should be ignorant of this mystery, lest you should be wise in your own conceits; that blinds in part is happened to Israel, until the fullness of the Gentiles has come in.
And so all Israel shall be saved. As it is written, "There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.
For this is my covenant to them, when I shall take away their sins."
As concerning the gospel, they are enemies for your sake, but as touching the election, they are beloved for the fathers' sakes.
For the gifts and calling of God are without repentance.
For as you in times past have not believed God, yout have now obtained mercy through their unbelief.
Even so, these have also now not believed, that through your mercy they also may obtain mercy.
For God has concluded them all in unbelief, that he might have mercy upon all.
Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!
For who has known the mind of the LORD? or who has been his counseler?
Or who has first given to him, and it shall be compensated unto him again?
For of him, and through him, and to him, are all things; to whom is glory forever. Amen.

Chapter 12

I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.
And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what it is that is good, and acceptable, and perfect, the will of God.
For I say through the grace given to me, to every man that is among you, not to think of himself more highly tha he ahould think; but to think soberly, according as God has dealt to every man the measure of faith.
For as we have many members in one body, and all members have not the same office,
So we, being many, are one body in Christ, and everyone members of one another.
Having then gifts that differ according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;
Or ministry, let us wait on our ministering: or he that teaches, on teaching;
Or he that exhorts, on exhortation; he that gives, let him do it with simplicity; he that rules, with diligence; he that shows mercy, with cheerfulness.
Let love be without concealing our feelings. Abhor that which is evil; cleave to that which is good.
Be kindly affectionate to one another with brotherly love; in honor preferring one another;
Not slothful in business; fervent in spirit; serving the LORD;
Rejoicing in hope; patient in tribulation; continuing faithful in prayer;
Distributing to the necessity of saints; given to hospitality.
Bless them who persecute you. Bless, and do not curse them.
Rejoice with them who rejoice, and weep with them who weep.
Be of the same mind toward one another. Do not mind high things, but associate with men of low estate. Do not consider yourself wise in your own conceits.
compensate no man evil for evil. Provide things honestly in the sight of all men.
If it is possible, as much as lies in you, live peacefully with all men.
Dearly beloved, do not avenge yourselves, but rather don't give in to wrath; for it is written, "Vengeance is mine; I will repay," says the LORD.
Therefore if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing you shall heap coals of fire on his head.
Do not be overcome with evil, but overcome evil with good.

Chapter 13

Let every soul be subject to the higher powers. For there is no power but of God; the powers that are, are ordained by God.
Whoever therefore resists the power resists the ordinance of God; and they that resist shall receive to themselves damnation.
For rulers are not a terror to good works, but to the evil. Will you then not be afraid of the power? Do that which is good, and you shall have praise of the same.
For he is the minister of God to you for good. But if you do that which is evil, be afraid; for he does not bear the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that does evil.
Therefore you must be subject, not only for wrath, but also for conscience sake.
For for this cause pay your tribute also, for they are God's ministers, attending continually upon this very thing.
Therefore render to everyone their dues. Give tribute to whom tribute is due; custom to whom custom; fear to who fears; honor to who honors.
Owe no man anything, but to love one another. For he that loves another has fulfilled the law.
For this, you shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, you shall not covet; and if there is any other commandment, it is briefly comprehended in this saying, namely, "You shall love your neighbour as yourself."
Love works no ill to his neighbour. Therefore love is the fulfilling of the law.
And that, knowing the time, that now it is high time to awaken out of sleep, for now is our salvation nearer than when we believed.
The night is far spent, the day is at hand. Let us therefore cast off the works of darkness, and let us put on the armor of light.
Let us walk honestly, as in the day; not in rioting and drunkenness, not in sex and wantonness, not in strife and envying.
But put on the Lord Jesus Christ, and do not make provision for the flesh, to fulfill the lusts thereof.

Chapter 14

He that is weak in the faith receives you, but not to doubtful disputing.
For one believes that he may eat all things, another, who is weak, eats herbs.
Let not him that eats despise him who does not eat; and let not him who does not eat judge him that eats, for God has received him.
Who are you that judges another man's servant? To his own master he stands or falls. Yea, he shall be held up; for God is able to make him stand.
One man esteems one day above another; another esteems every day alike. Let every man be fully persuaded in his own mind.
He that regards the day, regards it to the LORD; and he that goes not regard the day, to the LORD he does not regard it. He that eats, eats to the LORD, for he gives God thanks; and he that does not eat, to the LORD he eats not, and gives God thanks.
For none of us lives to himself, and no man dies to himself.
For whether we live, we live to the LORD; and whether we die, we die to the LORD. Therefore whether we live or die, we are the LORD's.
For to this end Christ both died, and rose, and revived, that he might be LORD both of the dead and living.
But why do you judge your brother? Or why do you set your brother at nothing? For we shall all stand before the judgment seat of Christ.
For it is written, "As I live," says the LORD, "every knee shall bow to me, and every tongue shall confess to God."
So then every one of us shall give account of himself to God.
Let us not therefore judge one another any more; but judge this rather, that no man puts a stumbling block or an occasion to fall in his brother's way.
I know, and am persuaded by the LORD Jesus, that there is nothing unclean of itself, but to him that esteems anything to be unclean, to him it is unclean.
But if your brother is grieved with your food, now do not walk charitably. Do not destroy him with your food, for whom Christ died.
Then do not let your good be spoken of as evil,
For the kingdom of God is not food and drink; but righteousness, and peace, and joy in the Holy Ghost.
For he that in these things serves Christ is acceptable to God, and approved of men.
Let us therefore follow after the things which make for peace, and things that one may edify another.
For food does not destroy the work of God. All things are indeed pure; but it is evil for that man who eats with offence.
It is good neither to eat flesh, nor to drink wine, nor anything whereby your brother stumbles, or is offended, or is made weak.
Do you have faith? Have it to yourself before God. Happy is he that condemns not himself in that thing which he allows.
And he that doubts is damned if he eats, because he does not eat of faith; for whatever is not of faith is sin.

Chapter 15

We then who are strong should bear the infirmities of the weak, and not to please ourselves.
Let every one of us please his neighbor for his good to edification.
For even Christ did not please himself; but as it is written, "The reproaches of them that reproached you fell on me."
For whatever things were written in times before were written for our learning, that we, through patience and comfort of the scriptures, might have hope.
Now the God of patience and consolation grants you to be like minded toward one another according to Christ Jesus,
That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
Therefore receive one another, as Christ also received us to the glory of God.
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers,
And that the Gentiles might glorify God for his mercy; as it is written, "For this cause I will confess to you among the Gentiles, and sing to your name."
And again he says, "Rejoice, you Gentiles, with his people."
And again, "Praise the Lord, all you Gentiles; and laud him, all you people."
And again, Esaias says, "There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust."
Now the God of hope fills you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost.
And I myself also am persuaded by you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another.
Nevertheless, brethren, I have written all the more boldly to you in some sort, as putting you in mind, because of the grace that is given to me of God,
That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
I have therefore reasoned that I may glory through Jesus Christ in those things which pertain to God.
For I will not dare to speak of any of those things which Christ has not wrought by me, to make the Gentiles obedient, by word and deed,
Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and around to Illyricum, I have fully preached the gospel of Christ.
Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation.
But as it is written, "To whom he was not spoken of, they shall see; and they that have not heard shall understand."
For which cause also I have been much hindered from coming to you.
But now having no more place in these parts, and having a great desire these many years to come to you;
Whenever I take my journey to Spain, I will come to you, for I trust I will see you in my journey, and to be brought on my way in that direction by you, if first I am somewhat filled with your company.
But now I go to Jerusalem to minister to the saints.
For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints who are at Jerusalem.
It has truly pleased them; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things.
When, therefore, I have performed this, and have sealed to them this fruit, I will come by you into Spain.
And I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.
Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in your prayers to God for me;
That I may be delivered from them in Judaea that do not believe; and that my service which I have for Jerusalem may be accepted by the saints;
That I may come to you with joy by the will of God, and may be refreshed with you.
Now the God of peace is with you all. Amen.

Chapter 16

I commend to you Phebe, our sister, who is a servant of the church which is at Cenchrea,
That you receive her in the LORD, as becomes saints, and that you assist her in whatever business she has need of, for she has been a helper of many in need, and of myself also.
Greet Priscilla and Aquila, my helpers in Christ Jesus,
Who have for my life laid down their own necks; to whom not only I give thanks, but also all the churches of the Gentiles.
Likewise greet the church that is in their house. Salute my well beloved Epaenetus, who is the first fruits of Achaia to Christ.
Greet Mary, who worked hard for us.
Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles (who also were in Christ before me).
Greet Amplias my beloved in the LORD.
Salute Urbane, our helper in Christ, and Stachys, my beloved.
Salute Apelles, approved by Christ. Salute them who are of Aristobulus' household.
Salute Herodion, my kinsman. Greet them that are of the household of Narcissus, who are in the LORD.
Salute Tryphena and Tryphosa, who labor for the LORD. Salute the beloved Persis, who labored much for the LORD.
Salute Rufus, chosen in the LORD, and his mother and mine.
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.
Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints who are with them.
Salute one another with a holy kiss. The churches of Christ salute you.
Now I beseech you, brethren, mark them who cause divisions and offences contrary to the doctrine that you have learned; and avoid them.
For they that are such do not serve our LORD Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
For your obedience has come abroad to all men. I am therefore glad on your behalf; but yet I would have you wise to that which is good, and simple concerning evil.
And the God of peace shall bruise Satan under your feet shortly. The grace of our LORD Jesus Christ is with you. Amen.
Timotheus my work associate, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
I, Tertius, who wrote this epistle, salute you in the LORD.
Gaius my host, and of the whole church, salutes you. Erastus, the chamberlain of the city, salutes you, and Quartus, a brother.
The grace of our LORD Jesus Christ is with you all. Amen.
Now to him that has the power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
But now it is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith;
To God only wise, be glory through Jesus Christ forever. Amen.

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