Chapter One
Paul, Jesus Christ’s servant, an apostle called and separated into God’s joyful news which he promised beforehand through his prophets in holy writings, about his Son, who came out of David’s seed according to the flesh, who was decreed God’s Son in power, according to the Spirit of holiness, by the resurrection of the dead: Jesus Christ our Lord! - through whom we have received grace and apostleship to the obedience of faith among all the nations on behalf of his name, among whom you are also, called of Jesus Christ, - to all those who are in Rome, beloved of God, chosen saints, - grace to you and peace from God our Father and from the Lord Jesus Christ.
First indeed I thank my God through Jesus Christ for you all that your faith is spoken of by everyone, for God, whom I serve in my spirit in the joyful news of his Son, is my witness how unceasingly I make mention of you, always in my prayers begging if by any means now at last I’ll be prospered in God’s will to come to you.
For I’m longing to see you so that I may impart some spiritual gift to you so that you may be encouraged, that is to be comforted together with you through our mutual faith - yours and mine!
But brethren I don’t want you to be unaware that many times I intended to come to you and was hindered up till now, so that I might have some fruit among you also, even as among the other Gentiles. I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish. So I am ready to announce the joyful news to you also who are in Rome.
For I am not ashamed of the joyful news of Christ for it is the power of God to salvation to everyone believing, to the Jew first and also to the Greek - for in it the righteousness of God is revealed from faith to faith, as it has been written, “The just will live by faith!” For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men holding the truth in unrighteousness. Because the knowledge of God is evident to them, for God made it clear to them, for his invisible attributes, from the creation of the world, are perceived, being understood by what he has made, both his everlasting power and his divinity, so they are without excuse, because having known God, they didn’t glorify him as God nor were they thankful, but they became vain in their reasonings and their non-understanding heart was darkened. Professing to be wise they became fools, and changed the glory of the incorruptible God into the likeness of a picture of corruptible man and of birds and of four-footed animals and of creeping things.
And so God handed them over to their heart’s desires, to uncleanness, their bodies to be dishonoured among themselves, who changed God’s truth into a lie, and worshipped and served the created one above him who created it, who is blessed for ever in truth.
So therefore God handed them over to dishonourable passions, for both their females changed the natural use into that which is against nature, and similarly the males too, having abandoned the natural use of the female were inflamed in their lust towards each other, males with males performing in shame and receiving in themselves a recompense suiting their error. And even as they didn’t like to have knowledge of God, God gave them up to a depraved mind to do those things which are not fitting, being filled with all unrighteousness, fornication, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions, whisperers, slanderers, hateful to God, insolent, proud, boastful, inventors of evil things, disobedient to parents, without understanding, perfidious, without natural affection, implacable, unmerciful, who, having known the righteous judgement of God that those doing such things are worthy of death, not only do them, but also approve of those who do them.
Chapter Two
So you are inexcusable oh man - everyone judging - for in that you judge another one you condemn yourself, for you, who are judging , are doing the same things! But we know that the judgement of God is according to truth on those doing such things. And do you think this, oh man, judging those doing such things and doing the same things, that you’ll escape the judgement of God? Or do you despise the riches of his kindness, and his forbearance and long suffering, not knowing that the kindness of God leads you to repentance?
But according to your hardness, and unrepentant heart you are treasuring up wrath for yourself in the day of wrath and revelation of God’s righteous judgement, who will give to each one according to his works, to those indeed who with patience in good work, looking for glory and honour and incorruptibility: everlasting life; but to those of contention and who disobey the truth but obey unrighteousness: anger and wrath, tribulation and anguish, on every soul of man doing evil both of Jew first and of Greek, but glory and honour and peace to everyone doing good, both to Jew first and to Greek, for there is no respect of persons with God!
For as many as have sinned without the law will also perish without the law, and as many as have sinned in the law will be judged by the law, (for the hearers of the law are not just before God, but the doers of the law will be justified. For when nations which don’t have the law do naturally the things of the law, these, not having the law are a law to themselves, who show the work of the law written in their hearts, bearing witness with their conscience and their reasoning between each other accusing or also defending) in the day when God will judge the secrets of men by Jesus Christ according to my joyful news.
Look, you who are called a Jew and you rest in the law and you boast of God, and you know his will and you approve the things that are more excellent, being instructed from the law, and you’re persuaded that you yourself are a guide of the blind, a light to those in darkness, an instructor of the foolish, a teacher of infants, having the form of knowledge and of the truth in the law. You then who teach another, don’t you teach yourself? You who proclaim not to steal, do you steal? You who say not to commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege? You who boast of the law, are you dishonouring God through the transgression of the law? For God’s name through you is blasphemed among the Gentiles as it has been written. For circumcision profits indeed if you do the law, but if you’re a transgressor of the law your circumcision has become uncircumcision! So if the uncircumcision keep the requirements of the law, won’t his uncircumcision be counted as circumcision? And won’t the uncircumcision fulfilling the law naturally, judge you who through the letter and by circumcision are a transgressor of the law? For he is not a Jew who is one in appearance neither is circumcision in the appearance of the flesh, but he that is a Jew in the hidden parts and in circumcision of heart, in spirit not in the letter, whose praise is not of men but of God.
Chapter Three
So then what is the Jew’s superiority, or what is the profit of circumcision? Much in every way, for first that they were entrusted with the words of God. For what if some didn’t believe? Will their unbelief make the faith of God of no effect? May it not be so! But let God be true and every man a liar even as it has been written: “That you may be justified in your words and may overcome when they judge you.”
But if our unrighteousness commends God’s righteousness what shall we say? Is God, inflicting anger, unrighteous? I speak according to man. May it not be so! Since how will God judge the world? For if the truth of God in my lie abounded to his glory why yet am I too judged as a sinner? And not, even as we are slanderously charged, and as some people affirm we say, ‘let us do bad so that good may come!’ whose condemnation is just.
What then? Are we better? Not at all! For previously we charged both Jews and Greeks as all being under sin, as it has been written, “There is no one righteous, not even one! There is no one understanding, there is no one seeking after God. All have gone out of the way, they have all together become unprofitable. there is none practising kindness, there is not even one. Their throat is an open grave, with their tongues they have deceived, the poison of asps is beneath their lips, whose mouth is full of cursing and bitterness, their feet are swift to, shed blood, ruin and misery are in their ways, and a way of peace they have not known, There is no fear of God before their eyes!”
Now we know that whatever the law says, it is speaking to those under the law, so that every mouth may be stopped and all the world be under the judgement of God. So that before him no flesh will be justified by the works of the law, for through the law is the knowledge of sin.
But now without the law God’s righteousness has been made obvious, being witnessed to by the law and the prophets, even the righteousness of God through faith of Jesus Christ towards all and on all those believing: for there is no difference, for all have sinned and come short of God’s glory, being justified freely by his grace through the redemption in Christ Jesus, whom God has placed as a mercy seat through faith in his blood, to display his righteousness through the remission of previously committed sins, by God’s forbearance, for displaying his righteousness in the present time in that he is just and justifying the one believing in Jesus.
Where then is the boasting? It has been excluded. Through what law? of works? No, but through the law of faith! So then we count a man to be justified by faith without the works of the law. Is he the God only of Jews - and not also of Gentiles? Yes, of Gentiles too, since indeed it’s one God who’ll justify the circumcision by faith, and the uncircumcision through faith. Do we then make the law of no effect through faith? May it not be so! But we establish the law!
Chapter Four
What then shall we say our father Abraham found according to the flesh? For if Abraham was justified by works, he has grounds for boasting, but not before God. For what does the scripture say? “And Abraham believed God, and it was counted as righteousness to him.” Now to the one doing works the reward is not counted according to grace, but according to debt, but to him that does not work but believes on him who justifies the ungodly, his faith is counted as righteousness. Even as David also declares the blessedness of the man to whom God counts righteousness without works, “Blessed are they whose offences are forgiven and whose sins are covered, blessed is the man to whom the Lord will by no means attribute sin.”
Is this blessedness then on the circumcision or on the uncircumcision too? For we say that faith was counted to Abraham as righteousness. How then was it counted? being in circumcision or uncircumcision? Not in circumcision, but in uncircumcision! And he received the sign of circumcision as a seal of the righteousness of the faith which he had when in uncircumcision, so as he should be the father of all those who believe being in uncircumcision, so as the righteousness should be reckoned to them also, both the father of circumcision to those not of the circumcision only but also to those who walk in the steps of the faith of our father Abraham which he had during uncircumcision.
For the promise to Abraham or to his seed, that he should be heir of the world, was not through law but through the righteousness of faith. For if those of the law are heirs then faith has been made void, and the promise has been made ineffectual. For the law works out wrath, for where there’s no law neither is there transgression. So therefore it is by faith, so that it may be by means of grace so as the promise should be sure to all the seed, not to that of the law only but also to that of the faith of Abraham who is the father of us all - even as it has been written, “I have made you a father of many nations”, in the sight of God whom he believed, who quickens the dead and calls the things not being, as being; who against hope believed in hope so as he might become the father of many nations according to that which was said, “So your seed shall be!” And not being weak in faith he didn’t consider his own body already dead, being about a hundred years old, and the deadness of Sarah’s womb, and didn’t doubt the promise of God through unbelief, but was strengthened in faith giving glory to God, and being completely convinced that what he has promised he is also able to do, and so it was counted to him as righteousness. But it wasn’t written on account of him only, that it was counted to him, but also on account of us to whom it will be reckoned, to those who believe on him who raised Jesus our Lord from the dead, who was handed over for our offences and was raised for our justification.
Chapter Five
So having been justified by faith, we have peace towards God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we’re standing, and we boast in the hope of the glory of God! And not only in this, but we boast too in the tribulations, knowing that tribulation produces patience and patience proof and proof hope, and the hope doesn’t make us ashamed because God’s love has been poured out into our hearts by the Holy Spirit given to us, for we being without strength, at the appropriate time Christ died on behalf of the ungodly. For barely on behalf of a just man would anyone die, for on behalf of a good man perhaps some would even dare to die, but God shows his own love to us in that we being still sinners Christ died for us. Much more therefore having now been justified by his blood, we will be saved through him, from the wrath. For if, being enemies, we were reconciled to God through the death of his Son, much more rather having been reconciled we’ll be saved by his life. And not only so but also boasting in God through our Lord Jesus Christ through whom we have now received reconciliation.
So, as by one man sin entered into the world, and through sin, death and thus death passed to all men in that all have sinned; (For until the law sin was in the world but sin is not imputed there being no law, but death reigned from Adam till Moses even on those who had not sinned in the likeness of Adam’s sin, who is a type of the one coming. But isn’t the free gift like the offence? For if, by the offence of one, many died, much more the grace of God and the gift in grace, which is of the one man Jesus Christ, abounded to many. And won’t the gift be as by one having sinned? For indeed the judgement was of one to condemnation, but the free gift is from many offences to justification. For if, by the offence of one, death reigned through the one, much more those receiving the abundance of grace and of the gift of righteousness will reign in life through the one Jesus Christ.) so then as by one offence there was condemnation to all men, so also by one acquittal, justification and life to all men.
For as by the disobedience of one man many were constituted sinners, so also by the obedience of one many will be constituted righteous. But presently the law came in so that the offence might abound, but where sin abounded grace abounded more, so that as sin reigned to death, so also grace might reign through righteousness to everlasting life through Jesus Christ our Lord.
Chapter Six
What then shall we say? Shall we continue in sin so that grace may abound? May it not be so! We who died to sin, how shall we still live in it? Or are you ignorant that as many of us as were baptised into Christ Jesus were baptised into his death? So we were buried with him through baptism into death, so that as Christ was raised up from the dead by the glory of the Father, so too we should walk in newness of life. For if we’ve been joined together in the similitude of his death, so too will we be in the similitude of his resurrection, knowing this, that our old former man was crucified with him so that the body of sin would be destroyed, so we’d be no longer subservient to sin. For he who died has been justified from sin. But if we died with Christ, we believe that we’ll also live with him, knowing that Christ having been raised from the dead dies no more, - death rules over him no more. For as he died he died to sin once for all, but as he is living he is living to God. So you too count yourselves to be dead indeed to sin, but living to God, in Christ Jesus our Lord. So don’t let sin reign in your mortal body so as to obey it in its lusts. Nor give up your members as weapons of unrighteousness to sin, but give yourselves up to God as living from the dead, and your members weapons of righteousness to God! For sin won’t rule over you for you aren’t under the law but under grace.
What then? Shall we sin because we aren’t under law but under grace? May it not be so! Don’t you know that to those to whom you give yourselves up as servants in obedience, you’re the servants of him whom you obey, whether of sin to death or obedience to righteousness? But thanks to God you were slaves to sin but you obeyed from the heart the form of teaching into which you were given over. And having been freed from sin you became servants of righteousness! I’m speaking in human terms because of the weakness of your flesh. For as you gave up your members in bondage to uncleanness and from one sin to another so now give your members in bondage to righteousness into sanctification. For when you were servants of sin you were free from righteousness! So, what fruit did you have then in regard to that of which you’re now ashamed? For the end of these things is death. But now having been freed from sin, and having become servants of God, you’ve got your fruit to sanctification and the end: everlasting life! For the wages of sin: death, but the gracious gift of God: everlasting life in Christ Jesus our Lord!
Chapter Seven
Don’t you know brethren (for I’m speaking to those who know the law) that the law rules over a man for as long as he lives? For the married woman is bound to the living husband by law, but if the husband dies she is cleared from the law of the husband. So then if she becomes another man’s she’ll be called an adulteress but if the husband dies she’s free from the law so she won’t be an adulteress, having become another man’s. So that my brethren you too were made dead to the law by the body of Christ, so you’ve become another’s: the one who was raised from the dead, so that we should bear fruit for God. For when we were in the flesh, the passions of sins, by means of the law, worked in our members to bear fruit to death, but now we’ve been cleared from the law, that by which we were held having died, in order that we should serve in newness of spirit and not in the oldness of the letter!
What shall we say then? ‘The law is sin’? May it not be so! But I hadn’t known sin except by means of the law, for I wouldn’t even have been conscious of covetousness unless the law had said “You shall not covet” But sin, having taken an opportunity through the commandment, worked in me all covetousness. For without the law sin is dead! But I was alive without the law once, but the commandment having come, sin revived, and I died! And I found that the commandment which was for life became for death, for sin, having taken an opportunity by means of the commandment, deceived me, and by it put me to death.
So that the law is indeed holy and the commandment holy and righteous and good. So has the good become death to me? Let it not be so! But sin, so that it might appear as sin working death in me by that which is good, so that sin might become extremely sinful through the commandment. For we know that the law is spiritual, but I am carnal, having been sold under sin. For what I do I do not mean, for what I want : this I don’t do - but what I hate: this I do. But if I do what I don’t wish I’m agreeing with the law that it’s good. Now then it’s no longer I that do it but the sin dwelling within me. For I know that there doesn’t dwell in me - that is in my flesh - good. For to want the right is present with me but to do it I don’t find. For the good I want to do I don’t do, but the evil which I don’t want to do, this I do.
But if I do what I don’t want to do, it is no longer me doing it but sin dwelling in me. I find then a law in me, who want to do good, that evil is present with me. For I delight in the law of God in the inner man, but I see another law in my members, making war against the law of my mind and leading me captive to the law of sin which is in my members. Oh wretched man that I am! Who will deliver me from the body of this death? I thank God through Jesus Christ our Lord, so then I myself with the mind serve God’s law, but with the flesh the law of sin.
Chapter Eight
Now then there’s no condemnation to those in Christ Jesus, who walk not according to the flesh but according to the Spirit. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and of death! For the law was powerless in being weak through the flesh. God having sent his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh, so that the demand of the law should be fulfilled in us who walk not according to the flesh but according to the Spirit. For those who are according to the flesh, mind the things of the flesh, and those who are according to the Spirit, the things of the Spirit. For the mind of the flesh is death, but the mind of the Spirit, life and peace. Because the mind of the flesh is enmity towards God, for it isn’t subject to God’s law nor can it be, and they that are in the flesh cannot please God. But you aren’t in the flesh, but in the Spirit, if indeed God’s Spirit dwells in you, but if anyone doesn’t have Christ’s Spirit he is not his, but if Christ is in you, the body is indeed dead on account of sin but the Spirit is alive on account of righteousness. But if the Spirit of him who raised Jesus up from the dead lives in you, he who raised up Christ from the dead will also make your mortal bodies alive through the Spirit which is dwelling in you.
So then brethren we are debtors not to the flesh to live according to the flesh, for if you’re living according to the flesh you are going to die, but if by the Spirit you put to death the acts of the body, you will live. For as many as are led by the Spirit of God, these are the sons of God! For you haven’t received a spirit of bondage again into fear, but you’ve received a spirit of adoption by which we cry, “Abba, Father!” The Spirit itself bears witness with our spirit that we are God’s children, and if children, heirs too, heirs indeed of God and joint heirs with Christ if indeed we suffer together, so that we may also be glorified together.
For I reckon that the sufferings of the present time are not worthy in comparison with the glory about to be revealed to us. For the earnest expectation of the creation is waiting for the revelation of the sons of God. For the creation was subjected to vanity, not willingly, but through him who subjected it in hope that the creation itself also will be freed from the bondage of corruption into the freedom of the glory of the children of God. For we know that all the creation groans and suffers together until now. And not only it, but even we, having the first fruits of the Spirit, ourselves groan within ourselves waiting for the adoption, the redemption of our body.
For we have been saved in hope, but hope seen isn’t hope, for what someone sees - does he hope for it too? But if we hope for what we don’t see, we wait in patience. And similarly the Spirit too helps us along in our weaknesses, for what we ought to pray for as we should, we don’t know, but the Spirit itself makes intercession for us with unutterable groanings, but he who searches the hearts knows what the mind of the Spirit is, because according to God he intercedes on behalf of the saints.
And we know that to those who love God everything is working together for good to those who, according to his purpose, are called. Because those whom he knew before, he also predestinated to be conformed to the image of his Son, so he would be the first-born among many brethren. But those he predestinated he also called, and those he called he also justified, and those he justified he also glorified!
What then shall we say to these things? If God is for us, who is against us? He indeed who didn’t spare his own Son but gave him up for us all, how won’t he also with him give us all things? Who will bring an accusation against the ones chosen of God? It is God who justifies. Who is he who condemns? It is Christ who died, and rather also is raised up who is also at God’s right hand and who intercedes for us. Who will separate us from the love of Christ, tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? Even as it has been written, “For your sake we are being put to death the whole of the day: we were counted as sheep for the slaughter.” But in all these things we more than overcome through him who loved us. For I’m persuaded that neither death nor life, neither angels nor principalities nor powers, neither things present nor things to be, neither height nor depth, nor any other created thing will be able to separate us from the love of God, which is in Christ Jesus our Lord!
Chapter Nine
I’m telling the truth in Christ, I’m not lying, my conscience in the Holy Spirit bearing witness with me, that great grief is with me and unending sorrow in my heart, for I’d wish myself to be a curse from Christ on behalf of my brethren, my relations according to the flesh, who are Israelites - whose are both the adoption and the glory, both the covenants and the law-giving, both the service and the promises, - of whom the fathers are and of whom is Christ, according to the flesh, who is over everything, God, blessed for ever in truth.
Not however that the word of God has failed, for not all those which are from Israel are Israel, nor because they are the seed of Abraham are they all children but “in Isaac your seed will be called”. That is the children of the flesh, these are not children of God but the children of the promise are counted as seed.
For this is the word of the promise: “According to this time I’ll come and Sarah will have a son!” And not only this but also Rebekah conceiving by one, our father Isaac, for the children not yet being born, nor having done anything good or evil (so that according to God’s choice the purpose may remain not from works but from him who calls) it was said to her, “The elder will serve the younger” even as it’s been written, “I loved Jacob, but I hated Esau!”
What then shall we say? is unrighteousness with God? May it not be so! For he says to Moses,” I’ll show mercy to whoever I show mercy, and I’ll take pity on whoever I take pity.” So then it isn’t of he who wants, nor of him who runs, but of God who shows mercy. For the scripture says to Pharaoh, “For this very thing I raised you up so I might show my power in you and so my name should be declared in all the earth.” So then he shows mercy to whom he wants to and he hardens whom he wants to.
So you’ll say to me, ‘Why does he yet find fault - for who has resisted his purpose?’ No rather, oh man, who are you who answer against God? Will the creation say to the creator why did you make me thus? Or hasn’t the potter got authority over the clay to make out of the same lump one vessel to honour and another to dishonour? And if God, wanting to show his wrath and to make his power known, bore with much long-suffering the vessels of wrath prepared for destruction and so that he might make known the riches of his glory on vessels of mercy which he prepared before for glory, us whom he called out not only from the Jews but also from the Gentiles? As also in Hosea he says, “I’ll call those my people who were not my people, and that beloved which was not beloved. And it will be, in the place where it was said to them ‘You are not my people’ there they’ll be called sons of the living God!”
And Isaiah cries about Israel, “If the number of the sons of Israel were as the sand of the sea the remnant will be saved! For he is finishing the matter and cutting it short in righteousness for the Lord will do a short work on the earth.” And even as Isaiah said before, “Unless the Lord of Sabaoth had left us a seed we should have become as Sodom and we should have been made like Gomorrha.”
What shall we say then? That the Gentiles, not following after righteousness, attained righteousness but righteousness which is from faith. But Israel following after a law of righteousness did not attain to a law of righteousness. Why? Because it was not from faith but as it were from works of the law. For they stumbled at the stumbling stone, even as it’s been written, “Look I’m putting in Zion a stone of stumbling and a rock of offence, and everyone believing in him will not be ashamed.”
Chapter Ten
Brethren, my own heart’s desire and prayer to God on behalf of Israel is for salvation. For I bear witness for them that they have a zeal for God, but not according to knowledge. For not knowing the righteousness of God, seeking to establish their own righteousness they have not submitted to God’s righteousness. For the end of the law is Christ through righteousness to everyone who believes.
For Moses writes of the righteousness which is from the law, that “a person having practised those things will live by them,” but of the righteousness from faith he says thus, “You may not say in your heart Who will go up into heaven?” - that is to bring Christ down - or “Who will descend into the abyss?” - that is to bring Christ up from the dead. But what does he say? “The word is near you, in your mouth and in your heart!” That is the word of faith which we are preaching, that if you confess with your mouth the Lord Jesus and believe in your heart that God raised him from the dead you will be saved!
For with the heart one believes to righteousness and with the mouth one confesses to salvation. For the scripture says, “Everyone believing on him will not be ashamed.” For there is no difference between Jew and Greek, for the same Lord of all is rich to all those calling on him. “For all who call on the name of the Lord shall be saved.” How then will they call on him whom they didn’t believe? And how will they believe on him of whom they haven’t heard? And how will they hear without preaching? And how will they preach unless they are sent? Even as it has been written, “How beautiful are the feet of those announcing the joyful news of peace, of those announcing the joyful news of good things!” But not everyone hearkened to the joyful news, for Isaiah says, “Lord, who has believed our report?” So faith is from hearing the preaching, but the preaching is through the word of God.
But I’m saying, ‘Didn’t they hear?’ Yes, certainly, “Their voice went out into all the earth and their words to the ends of the world.” But I’m saying, ‘Didn’t Israel know?’ First Moses says, “I will provoke you to jealousy by those who are not a nation, I will make you angry through a nation without understanding.” But Isaiah is very bold and says, “I was found by those not looking for me, I was made known to those who did not enquire after me,” But to Israel he says, “All day long I stretched out my hands to a disobeying and contradicting people.”
Chapter Eleven
So then I’m saying, ‘has God rejected his people?’ May it not be so! For I too am an Israelite, from the seed of Abraham, of the tribe of Benjamin. God has not rejected his people whom he foreknew. Don’t you know what the scripture says of Elijah, how he pleads with God against Israel saying, “Lord they’ve killed your prophets and they’ve dug down your altars and I was left alone, and they’re seeking my life!” But what does the Divine answer say to him? “I have left to myself seven thousand men who have not bowed a knee to Baal!” Thus then also in the present time there is a remnant according to the election of grace. But if by grace, no longer by works, or else grace is no longer grace, but if by works it’s no longer grace, or else work is no longer work.
What then? Israel has not obtained what it is looking for, but the chosen have obtained it and the rest were hardened, even as it has been written,”God gave them a spirit of stupor, eyes which don’t see and ears which don’t hear” up until this day. And David says, "Let their table become a snare and a trap and a cause of offence and a recompense to them, let their eyes be darkened so they do not see, and bow their back down continually.”
So then I’m saying, ‘Did they stumble so that they should fall?’ May it not be so! But by their offence salvation is to the Gentiles so as to provoke them to jealousy. But if their offence is wealth to the world and their failure the riches of the Gentiles how much more their fulness! For I’m speaking to you Gentiles, in so far as I am an apostle to the Gentiles I glorify my service, if by any means I will provoke my own flesh to jealousy and save some of them. For if their rejection is the reconciliation of the world what will their acceptance be but life from the dead?
Now if the first fruit is holy so also the main lump, and if the root is holy so also the branches. But if some of the branches were broken off, and you, being a wild olive, were grafted into them and became a fellow partaker of the root and fatness of the olive tree, don’t boast against the branches, and if you do boast remember that you aren’t bearing the root but the root is bearing you!
You will say then, ‘The branches were broken off so that I might be grafted in.’ Good, they were broken off through unbelief and you are standing by faith. Don’t be high-minded but fear, for if God didn’t spare the natural branches perhaps he won’t spare you either!
See then the kindness and severity of God: on those who fell, severity; and on you, kindness, if you continue in kindness, or else you too will be cut off. But they also, if they don’t continue in unbelief, will be grafted in, for God is able to graft them in again. For if you were cut off a naturally wild olive tree and, contrary to nature, were grafted into a good olive tree, how much more will these who are natural be grafted into their own olive tree! For I don’t want you to be ignorant, brethren, of this mystery, so that you may not fancy yourselves wise, that hardness in part has happened to Israel until the fulness of the Gentiles has come in, and so all Israel will be saved, even as it’s been written, “Out of Zion the Deliverer will come and he will turn away ungodliness from Jacob. And this is my covenant with them when I shall have taken away their sins.”
Indeed regarding the joyful news they are enemies for your sake, but regarding the election beloved, on account of the fathers. For the gifts and the calling of God are not to be gone back on. For as you also were once disobedient to God but have now been shown mercy through their obstinacy, so too now these were disobedient so that they may obtain mercy through the mercy shown to you. For God closed everyone up together in refusal to believe, so that he might show mercy to everyone. Oh the depth of the riches both of God’s wisdom and knowledge! How unsearchable are his judgements and untraceable his ways. For who has known the Lord’s mind or who has become his adviser? Or who first gave to him and it will be repaid him? For from him and through and for him are all things, to whom be glory for ever, truly.
Chapter Twelve
So I beg you brethren, by the mercies of God, to present your bodies a living sacrifice, holy, well-pleasing to God, your rational worship. And don’t be conformed to this world but be transformed by the renewing of your mind, so as you may discover what the good and well-pleasing and perfect will of God is.
For I say through grace given to me, to every one among you, not to be high-minded above what you ought to think, but to think so as to be sober minded to each one as God has divided a measure of faith.
For, even as in one body we have many members, but the members don’t all have the same function, so we, as many, are one body in Christ, and each one members of one another. And having different gifts according to the grace which is given to us, whether prophecy - according to the proportion of faith, or service - in service, or who teaches - in teaching, or he who exhorts - in exhortation, he who gives - in simplicity, he who takes the lead - with diligence, he who shows mercy - with cheerfulness.
Let love be unfeigned, abhorring evil, cleaving to good, in brotherly love towards one another, having fondness, surpassing one another in honour, in diligence, not slothful; in spirit, fervent, serving the Lord; rejoicing in hope, enduring under pressure; steadfastly continuing in prayer; distributing to the needs of the saints, indulging in hospitality. Bless those persecuting you, bless and don’t curse. Rejoice with those who are rejoicing, and weep with those who are weeping, being of one mind towards each other, not minding high things but going along with the lowly. Don’t be wise in your own estimation, repaying to no one evil for evil, providing good things in the sight of all men, being at peace, if it is possible for you, with all men. Beloved don’t avenge yourselves but give place to anger, for it’s been written “Vengeance is mine, I will repay says the Lord.” So if your enemy is hungry: feed him! If he’s thirsty give him a drink! For doing this you’ll heap coals of fire on his head.
Don’t be overcome by evil, but overcome evil with good!
Chapter Thirteen
Let every soul be subject to the authorities above. For there’s no authority except from God, and those that are authorities have been appointed by God. So that he who sets himself against the authority is resisting God’s decree and those resisting will receive judgement on themselves. For the rulers aren’t a terror to good works, but to evil. Do you want not to be afraid of authority? Do good and you’ll have praise for it, for it’s God’s servant to you for good. But if you do evil: be afraid, for it doesn’t wear the sword in vain, for it is a servant of God, an avenger in wrath on the one doing evil. So then you must be subject not only by reason of the wrath but also because of conscience. And for this reason pay tribute, for they are God’s ministers attending continually to this same thing.
So pay to everyone their dues: tribute to whom tribute is due, tariffs to whom tariffs, respect to whom respect, honour to whom honour. Owe no one anything unless to love one another, for he who loves another has fulfilled the law. For you shall not commit adultery, you shall not commit murder, you shall not steal, you shall not bear false witness, you shall not covet, and if there is any other commandment it is summed up in this saying: ‘you shall love your neighbour as yourself. Love doesn’t work evil to the neighbour, so love is the fulfillment of the law.
And this: knowing the time, it is high time we should be roused from sleep, for now our salvation is nearer than when we believed. The night is far advanced and the day has drawn near, so we should throw off the works of darkness and put on the armour of light. We should walk in a seemly fashion as in the day, not in feasting and drunkenness, not in debauchery and lechery, not in discord and jealousy. But put on the Lord Jesus Christ and take no forethought for the lust of the flesh.
Chapter Fourteen
But receive him who is weak in the faith but not into debating decisions. For one believes you can eat everything, another being weak eats vegetables. He who eats, let him not despise him who doesn’t eat; and he who doesn’t eat, let him not judge him who eats, for God has received him. Who are you to judge another’s servant? He stands or falls to his own master! And he will be made to stand, for God can make him stand.
One man esteems one day above another, another judges every day the same. Let each be fully assured in his own mind. The one observing the day observes it to the Lord, and the one not observing it, observes it not to the Lord. The one eating, eats to the Lord, for he gives thanks to God, and the one not eating, eats not to the Lord, and gives thanks to God. For none of us lives to himself and no one dies to himself. For whether we live, we live for the Lord, and if we die we die for the Lord, so whether we live or whether we die, we are the Lord’s. For Christ both died and rose and lived again for this: so that he might rule over both the dead and the living.
But you, why do you judge your brother? Or why do you despise your brother? For we’ll all stand before the judgement seat of Christ. For it has been written, “As I live says the Lord every knee will bow to me and every tongue will confess to God!” So then each of us will give an account to God about himself. So no longer should we judge each other but judge this rather: not to put an occasion of stumbling or a cause of offence in your brother’s way.
I know and I’m persuaded in the Lord Jesus that nothing is unclean in itself except to him who reckons something to be unclean, to that one it is unclean. But if your brother is grieved by your food you’re no longer walking according to love. Don’t with your food destroy him for whom Christ died. So don’t let your good be evilly spoken about: for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. For he who serves Christ in these things is well-pleasing to God and approved by men.
So then we should follow after the things of peace and the things for building up each other. Don’t, for the sake of food, destroy the work of God. All things indeed are pure, but it is evil to the man eating with offence. It is good not to eat meat nor to drink wine nor anything whereby your brother stumbles or is offended or is weak. Do you have faith? Have it to yourself before God. Blessed is he who doesn’t condemn himself in what he allows. But he who doubts, if he eats, has been condemned because it is not from faith, and everything not from faith is sin.
Chapter Fifteen
But we who are strong ought to bear the infirmities of the weak and not please ourselves. For let each of us please his neighbour for his good and his edification. For even Christ didn’t please himself but even as it has been written, “The reproaches of those who reproached you fell on me.” For whatever things were written before, were so written for our instruction so that through patience and encouragement of the writings we might have hope.
Now the God of patience and encouragement grant to you to be like-minded to each other even as Christ Jesus, so that with one mind and with one mouth you may glorify the God and Father of our Lord Jesus Christ. So then receive each other even as also Christ has received us into God’s glory.
Now I’m saying that Jesus Christ became a minister of the circumcision, for the truth of God, to confirm the promises of the fathers, and so the Gentiles might glorify God for his mercy even as it has been written, “Because of this I will confess to you among the Gentiles and I will praise your name!” And again it says, “Rejoice you Gentiles with his people!” And again, “Praise the Lord all the Gentiles and praise him all the peoples!” And again Isaiah says, “There will be a root of Jesse and he who arises to rule the Gentiles, in him the Gentiles will hope.” Now may the God of hope fill you with all joy and peace in believing, so that you abound in hope in the power of the Holy Spirit!
And I myself also am persuaded about you my brethren that you also are full of goodness, being filled with all knowledge, able also to admonish each other. But I wrote to you more boldly brethren partly to remind you, through the grace which was given to me by God, for me to be a minister of Jesus Christ to the Gentiles, administering the joyful news of God so that the offering up of the Gentiles might be acceptable, sanctified by the Holy Spirit. So I may boast in Christ about the things of God. For I won’t dare to speak anything of what Christ has not worked out by me for the obedience of the Gentiles by word and work, in the power of signs and wonders in the power of God’s Spirit, so as for me from Jerusalem and in circuit to Illyricum to have fully preached the joyful news of Christ, and so being eager to announce the joyful news, not where Christ was named, so that I might not build on another’s foundation, but even as it has been written, “To whom it was not announced about him - they will see; and those who haven’t heard - they will understand!”
So that I was hindered many times from coming to you. But now no longer having a place in these areas, and having had for many years a longing to come to you, I’ll come to you when I go to Spain. For I hope going through, to see you and to be set on my way there by you if I should be filled of you first in part.
But now I’m going to Jerusalem, doing service to the saints, for Macedonia and Achaia were pleased to make a certain contribution for the poor among the saints in Jerusalem. For they were pleased, and they are their debtors, for if the Gentiles participated in their spiritual things they ought to minister to them also in carnal things.
So having finished this, and having sealed to them this fruit, I’ll set off via you to Spain. And I know that I’ll come to you in the fulness of the blessing of the joyful news of Christ. But I exhort you brethren through our Lord Jesus Christ and through the love of the Spirit, to strive together with me in prayers to God for me, so that I may be delivered from the unbelieving ones in Judaea and that my service for Jerusalem may be acceptable to the saints, so that I may come to you in joy, by the will of God, and may be refreshed by you, and the God of peace be with you all, truly.
Chapter Sixteen
And I commend to you our sister Phoebe, being a servant of the assembly in Cenchrea, so that you may receive her in the Lord as is worthy of saints and so you may assist her in whatever things she may need for she has been a help to many and to me too. Greet Priscilla and Aquila my fellow workers in Christ Jesus, who have laid down their necks for my life, whom not only do I thank but so do all the assemblies of the Gentiles, also the assembly at their house. Greet my dear Epaenetus who is a first fruit of Achaia for Christ. Greet Mary who has worked so hard for us, greet Andronicus and Junius my compatriots and my fellow prisoners, who are notable among the apostles, and who were in Christ before me. Greet Amplias my beloved in the Lord. Greet Urbanus our fellow worker in Christ, and my dear Stachys. Greet Apelles, approved in Christ. Greet those of Aristobulus’ house. Greet my compatriot Herodion. Greet those of the house of Narcissus who are in the Lord. Greet Tryphaena and Tryphosa who labour in the Lord. Greet the beloved Persis who has laboured much in the Lord. Greet Rufus, chosen in the Lord, and his mother and mine. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren with them. Greet Philologus and Julia, Nereus and his sister, and Olympas and all the saints with them. Greet one another with a holy kiss. The assemblies of Christ greet you.
But I beg you brethren to consider those who cause divisions and offences contrary to the teaching which you have learnt, and turn away from them. For such do not serve our Lord Jesus Christ but their own stomachs, and by fair speaking and praise they deceive the hearts of the innocent. For your obedience has reached to all, so I’m rejoicing about you, but I wish you to be wise as to good things and simple as to evil. But the God of peace will bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Truly.
Timothy, my co-worker, and Lucius and Jason and Sosipater, my compatriots, greet you. I, Tertius, who wrote this letter, greet you in the Lord. Gaius, host both of me and of the whole assembly greets you. Erastus, the steward of the city greets you and the brother Quartus. The grace of our Lord Jesus Christ be with you all in truth.
And to him who can establish you according to my joyful news and the preaching of Jesus Christ according to the revelation of the mystery kept secret throughout the ages, but revealed now, and through the prophetic scriptures, according to the commandment of the everlasting God, having been made known to all the nations for the obedience of faith - to the only wise God, through Jesus Christ to whom be glory for ever. Truly.
To the Romans, written from Corinth by Phoebe, servant of the assembly in Cenchrea.
This translation,
from the Greek Text used for the ‘Authorized’ or ‘King James’ Version
Copyright © David Lawrie 1998
