The first Chapter.
Paul the servant of Iesus Christ, called unto the office of an apostle,
put apart to preach the Gospell of God, which he promised afore by his
prophets, in the holy scriptures that make mention of his son, the
which was begotten of the seed of David, as pertaining to the flesh:
and declared to be the son of God with power of the holy ghost, that
sanctifieth, since the time that Iesus Christ our lord rose again from
death, by whom we have received grace and apostleship, that all
gentiles should obey to the faith which is in his name, of the which
number are ye also, which are Iesus Christe's by vocation.
To all you of Rome beloved of God, and saints by calling. Grace be with
you and peace from God our father, and from the lord Iesus Christ.
First verily I thank my God thorow Iesus Christ for you all, because
your faith is published throughout all the worlde. For God is my
witness, whom I serve with my spirit, in the gospell of his son that
without ceasing I make mention of you always in my prayers, beseeching
that at one time or another, a prosperous journey (by the will of God)
might fortune me to come unto you. For I long to see you, that I might
bestow among you some spiritual gift, to strengthen you with all (that
is) that I might have consolation together with you, through the common
faith, which both ye and I have.
I would that ye should know, brethren, how that I have oftentimes
purposed to come unto you (but have been let hitherto) to have some
fruit among you, as I have among other of the gentiles. For I am debtor
both to the greeks, and to them which are no greeks, unto the learned
and also unto the unlearned. Likewise, as much as in me is, I am ready
to preach the Gospell to you of Rome also.
For I am not ashamed of the Gospell of Christ, because it is the power
of God unto salvation to all that believe, namely to the jewe, and also
to the gentile. For by it the righteousness which cometh of God is
opened, from faith to faith. As it is written: The just shall live by
faith.
For the wrath of God of heaven appeareth against all ungodliness and
unrighteousness of men which withhold the truth in unrighteousness,
seeing that that, which may be known of God, is manifest among them.
For God did shew it unto them. For his invisible things (that is to
say, his eternal power and godhead) are understood and seen, by the
works from the creation of the world. So that they are without excuse,
in as much as when they knew God, they glorified him not as God,
neither were thankful, but waxed full of vanities in their
imaginations. And their foolish hearts were blinded. When they counted
themselves wise, they became fools and turned the glory of the immortal
God, unto the similitude of the image of mortal man, and of birds, and
four footed beasts and serpents.
For this cause God gave them up unto their hearts' lusts, unto
uncleanness to defile their own bodies between themselves: which turned
his truth unto a lie, and worshipped and served the creatures more then
the maker, which is blessed forever Amen. For this cause God gave them
up unto shameful lusts. For even their women did change the natural use
unto the unnatural. And likewise also the men left the natural use of
the woman, and brent in lust one on another among themselves. And man
with man wrought filthiness, and received in themselves the reward of
their error as it was according.
And as it seemed not good unto them to be aknown of God, even so God
delivered them up unto a leawde mind, that they should do those things
which were not comely, being full of all unrighteous doing, of
fornication, wickedness, covetousness, maliciousness, full of envy,
murder, debate, deceit, evil conditioned whisperers, backbiters, haters
of God, doers of wrong, proude, boasters, bringers up of evil things,
disobedient to fathers and mothers, without understanding, covenant
breakers, unloving, stubborn and merciless. Which men, though they knew
the righteousness of God, how that they which such things commit are
worthy of death, yet not only do the same, but also had pleasure in
them that did them.
The Second Chapter.
Therefore art thou inexcusable o man whosoever thou be that judgest.
For in the same wherein thou judgest another, thou condemnest thyself.
For thou that judgest doest even the same self things. But we are sure
that the judgement of God is according to truth, against them which
commit such things. Thinkest thou O thou man that judgest them which do
such things and yet doest even the very same, that thou shalt escape
the judgement of God? Other despisest thou the riches of his goodness
and patience, and long sufferance? and rememberest not how that the
kindness of God leadeth thee to repentance?
But thou after thine hard heart that cannot repent, heapest thee
together the treasure of wrath against the day of vengeance, when shall
be opened the righteous judgement of God, which will reward every man
according to his deeds, that is to say praise, honour, and immortality,
to them which continue in good doing, and seek eternal life: But unto
them that are rebellious, and disobey the truth, yet follow iniquity,
shall come indignation, and wrath, tribulation and anguish upon the
soul of every man that doth evil. Of the jewe first And also of the
gentile. To every man that doth good shall come praise, honour and
peace, to the jewe first, and also to the gentile. For there is no
partiality with God: But whosoever hath sinned without law, shall
perish without law. And as many as have sinned under the law, shall be
judged by the law. For before God they are not righteous which hear the
law: but they which do the law shall be justified. For if the gentiles
which have no law, do of nature the things contained in the law: then
they having no law, are a law unto themselves, which shew the deed of
the law written in their hearts: While their conscience beareth witness
unto them, and also their thoughts, accusing one another, or excusing
at the day when God shall judge the secrets of men, by Iesus Christ
according to my Gospell.
Behold, thou art called a Iewe, and trustest in the law and rejoicest
in God, and knowest his will, and hast experience of good and bad, in
that thou art informed by the law: And believest that thou thyself art
a guide unto the blind, a light to them which are in darkness, an
informer of them which lack discretion, a teacher of the unlearned,
which hast the ensample of that which ought to be known, and of the
truth in the law. Now teachest thou another: but teachest not thyself.
Thou preachest, a man should not steal: and yet thou stealest. Thou
sayest, a man should not commit advoutry and thou breakest wedlock.
Thou abhorrest images, and robbest God of his honour. Thou rejoicest in
the law, and thorow breaking the law dishonourest God. For the name of
God is evil spoken of among the gentiles thorow you as it is written.
Circumcision verily availeth if thou keep the law: But if thou break
the law thy circumcision is made uncircumcision. Therefore if the
uncircumcised keep the right things contained in the law: shall not his
uncircumcision be counted for circumcision? And shall not
uncircumcision which is by nature (if it keep the law) judge thee,
which being under the letter and circumcision, dost transgress the law?
For he is not a Iewe, which is a Iewe outward. Neither is that thing
circumcision, which is outward in the flesh: But he is a Iewe which is
hid within, and the circumcision of the heart is the true circumcision,
which is in the spirit, and not in the letter: whose praise is not of
men but of God.
The Third Chapter.
What preferment than hath the Iewe? other what advantageth
circumcision? Surely very much. First unto them was committed the word
of God. What then though some of them did not believe? shall their
unbelief make the promise of God without effect? God forbid. Let God be
true, and all men liars, as it is written: That thou mightest be
justified in thy sayings and shouldest overcome when thou art judged.
If our unrighteousness make the righteousness of God more excellent:
what shall we say? Is God unrighteous which taketh vengeance? (I speak
after the manner of men.) God forbid. For how then shall God judge the
world? if the verity of God appear more excellent thorow my lie, unto
his praise, why am I hence forth judged as a sinner? and say not rather
(as men evil speak of us, and as some affirm that we say) let us do
evil, that good may come thereof. Whose damnation is just.
What say we then? Are we better than they? no, in no wise. For we have
all ready proved how that both jewes and gentiles are all under sin, as
it is written: There is none righteous, no not one: There is none that
understandeth, there is none that seeketh after God, they are all gone
out of the way, they are all made unprofitable, there is none that
doeth good, no not one. Their throat is an open sepulchre, with their
tongues they have deceived: the poison of Aspes is under their lips.
whose mouths are full of cursing and bitterness. Their feet are swift
to shed blood. Destruction and wretchedness are in their ways: And the
way of peace have they not known. There is no fear of God before their
eyes.
Yea and we know that whatsoever the law saith, he saith it to them
which are under the law: That all mouths may be stopped, and all the
world be subdued to God, because that by the deeds of the law, shall no
flesh be justified in the sight of God. For by the law cometh the
knowledge of sin.
Now verily is the righteousness that cometh of God declared with out
the fulfilling of the law having witness yet of the law, and of the
prophets. The righteousness no doubt which is good before God cometh by
the faith of Iesus Christ unto all, and upon all them that believe.
For there is no difference, all have sinned, and lack the praise that
is of valour before God: but are justified freely by his grace, through
the redemption that is in Christ Iesu, whom God hath made a seat of
mercy thorow faith in his blood, to shew the righteousness which before
him is of valour, in that he forgiveth the sins that are passed, which
God did suffer to shew at this time: the righteousness that is allowed
of him, that he might be counted just, and a justifier of him which
believeth on Iesus.
Where is then thy rejoicing? It is excluded. By what law? by the law of
workes? Nay: but by the law of faith.
We suppose therefore that a man is justified by faith without the
deeds of the law. Is he the God of the jewes only? Is he not also the
God of the gentiles? He is no doubt, God also of the gentiles. For it
is God only which justifieth circumcision, which is of faith: and
uncircumcision thorow faith. Do we then destroy the law thorow faith?
God forbid. We rather maintain the law.
The .iiij. Chapter.
What shall we say then, that Abraham our father as pertaining to the
flesh did find? If Abraham were justified by deeds, then hath he
wherein to rejoice: but not with God. For what saith the scripture?
Abraham believed God, and it was counted unto him for righteousness. To
him that worketh is the reward not reckoned of favour: but of duty. To
him that worketh not, but believeth on him that justifieth the ungodly,
is faith counted for righteousness. Even as David describeth the
blessedfulness of a man, unto whom good {God} ascribeth righteousness
without deeds: Blessed are they, whose unrighteousnesses are forgiven,
and whose sins are covered. Blessed is that man to whom the lord
imputeth not sin.
Came this blessedness then upon the circumcised or upon the
uncircumcised? We say verily how that faith was reckoned to Abraham,
for righteousness. How was it reckoned? in the time of circumcision? or
in the time before he was circumcised? Not in time of circumcision: but
when he was yet uncircumcised. And he received the sign of
circumcision, as a seal of the righteousness which is by faith, which
faith he had yet being uncircumcised, that he should be the father of
all them that believe, though they be not circumcised, that
righteousness might be imputed to them also, And that he might be the
father of the circumcised: not because they are circumcised only: but
because they walk also in the steps of that faith, which was in our
father Abraham before the time of circumcision.
For the promise that he should be heir of the world was not given to
Abraham, or to his seed thorow the law: but thorow the righteousness
which cometh of faith. For if they which are of the law be heirs, then
is faith but vain, and the promise of none effect. Because the law
causeth wrath. For where no law is, there is no transgression.
Therefore by faith is the inheritance given, that it might come of
favour: and that the promise might be sure to all the seed. Not to them
only which are of the law: but also to them which are of the faith of
Abraham, which is the father of us all. As it is written: I have
ordained thee a father to many nations, before God whom thou hast
believed, which quickeneth the dead and calleth those things which be
not as though they were.
Which Abraham, contrary to hope, believed in hope, that he should be
the father of many nations, according to that which was spoken: So
shall thy seed be. And he fainted not in the faith, nor yet considered
his own body, which was now dead, even when he was almost an hundred
year old. Neither considered he the barrenness of Sara. He staggered
not at the promise of God thorow unbelief: But was made strong in the
faith, and gave honour to God and steadfastly believed, that he which
had made the promised was able also to make it good. And therefore was
it reckoned to him for righteousness.
It is not written for him only, that it was reckoned to him for
righteousness: but also for us, to whom it shall be counted for
righteousness so we believe on him that raised, up Iesus our lord from
death. Which was delivered for our sins, and rose again for to justify
us.
The .v. Chapter.
Because therefore that we are justified by faith we are at peace with
God thorow our lord Iesus Christ: by whom we have a way in thorow faith
unto this faveour wherein we stand and rejoice in hope of the praise
that shall be given of God. Neither do we so only: but also we rejoice
in tribulation: For we know that tribulation bringeth patience,
patience bringeth feeling, feeling bringeth hope. and hope maketh not
ashamed, because the love that God hath unto us, is shed abroad in our
hearts, by the holy ghost, which is given unto us.
For when we were yet weak according to the time: Christ died for us
which were ungodly. Yet scarce will any man die for a righteous man.
Peradventure for a good man durst a man die. But God setteth out his
love that he hath to us, Seeing that while we were yet sinners, Christ
died for us. Much more then now (seeing we are justified in his blood)
shall we be preserved from wrath thorow him.
For if when we were enemies, we were reconciled to God by the death of
his son: much more, seeing we are reconciled, we shall be preserved by
his life. Not only so, but we also joy in God by the means of our lord
Iesus Christ, by whom we have received this atonement.
Wherefore as by one man sin entered into the worlde, and death by the
means of sin. And so death went over all men, insomuch that all men
sinned. For even unto the time of the law was sin in the worlde: but
sin was not regarded, as long as there was no law: nevertheless death
reigned from Adam to Moses, even over them also that sinned not, with
like transgression as did Adam: which is the similitude of him that was
{is} to come.
But the gift is not like as the sin. For if thorow the sin of one, many
be dead: much more plenteous upon many was the faveour of God and gift
by faveour: which faveour was given by one man Iesus Christ.
And the gift is not over one sin, as death came thorow one sin of one
that sinned. For damnation came of one sin unto condemnation: But the
gift came to justify from many sins. For if by the sin of one, death
reigned by the means of one, much more shall they which receive
abundance of faveour and of the gift of righteousness reign in life by
the means of one (that is to say) Iesus Christe.
Likewise then as by the sin of one, condemnation came on all men: even
so by the justifying of one cometh the righteousness that bringeth
life, upon all men. For as by one man's disobedience many became
sinners: so by the obedience of one shall many be made righteous.
The law in the mean time entered in that sin should increase. And where
abundance of sin was, there was more plenteousness of grace. That as
sin had reigned unto death, even so might grace reign thorow
righteousness unto eternal life, by the help of Iesu Christ.
The .vj. Chapter.
What shall we say then? shall we continue in sin, that there may be
abundance of grace? God forbid. How shall we that are dead as touching
sin live any longer therein? Remember ye not that all we which are
baptised in the name of Christ Iesu, are baptised to die with him? We
are buried with him by baptism for to die: That as Christ was raised up
from death by the glory of the father: even so we also should walk in a
new life. For if we be graft in death like unto him: even so must we be
in the resurrection. This we must remember, that our old man is
crucified with him also, that the body of sin might utterly be
destroyed, that henceforth we should not be servants of sin. For he
that is dead, is justified from sin.
Wherefore if we be dead with Christ, we believe that we shall live with
him: remembering that Christ once raised from death, dieth no more.
Death hath no more power over him. For as touching that he died, he
died as concerning sin once. And as touching that he liveth, he liveth
unto God. Likewise imagine ye also, that ye are dead concerning sin:
but are alive unto God thorow Iesus Christ our lord. Let not sin reign
therefore in your mortal bodies, that ye should thereunto obey in the
lusts of it. Neither give ye your members as instruments of
unrighteousness unto sin: But give yourselves unto God, as they that
are alive from death. And give your members as instruments of
righteousness unto God. Sin shall not have power over you. For ye are
not under the law, but under grace.
What then? Shall we sin, because we are not under the law: but under
grace? God forbid. Remember ye not how that to whomsoever ye commit
yourselves as servants to obey, his servants ye are to whom ye obey:
whether it be of sin unto death, or of obedience unto righteousness?
God be thanked. Ye were once the servants of sin: But now have obeyed
with your hearts unto the form of doctrine where unto ye were
delivered. Ye are then made free from sin, and are become the servants
of righteousness.
I will speak grossly because of the infirmity of your flesh. As ye
have given your members servants to uncleanness and to iniquity, from
iniquity unto iniquity: even so now give your members servants unto
righteousness, that ye may be sanctified. For when ye were servants of
sin, ye were not under righteousness. What fruit had ye then in those
things, where of ye are now ashamed. For the end of those things is
death. But now are ye delivered from sin, and made the servants of
God, and have your fruit that ye should be sanctified, and the end
everlasting life. For the reward of sin is death: but eternal life is
the gift of God, thorow Iesus Christ our lord.
The .vij. Chapter.
Remember ye not brethren (I speak to them that know the law) how that
the law hath power over a man as long as it endureth: For the woman
which is in subjection to a man, is bound by the law to the man, as
long as he liveth. If the man be dead, she is lowsed from the law of
the man. So then if while the man liveth she couple herself with
another man, she shall be counted a wedlock breaker. But if the man be
dead she is free from the law: so that she is no wedlock breaker,
though she couple herself with another man.
Even so ye my brethren, ye also are made dead as concerning the law by
the body of Christ, that ye should be coupled to another (I mean to him
that is risen again from death) that we should bring forth fruit unto
God. When we were in the flesh, the lusts of sin which were stirred up
by the law, reigned in our members, to bring forth fruit unto death.
But now are we delivered from the law, and dead from it, whereunto we
were in bondage, that we should serve in a new conversation of the
spirit, and not in the old conversation of the letter.
What shall we say then? is the law sin? God forbid: but I knew not what
sin meant but by the law. For I had not known what lust had meant,
except the law had said, thou shalt not lust. But sin took an occasion
by the means of the commandment, and wrought in me all manner of
concupiscence. For verily without the law sin was dead. I once lived
without law: but when the commandment came, sin revived, and I was
dead. And the very same commandment which was ordained unto life, was
found to be unto me an occasion of death. For sin took occasion by the
means of the commandment and so deceived me, and by the self
commandment slew me. Wherefore the law is holy, and the commandment
holy, just, and good.
Was that then which is good made death unto me? God forbid. Nay sin was
death unto me, that it might appear how that sin by the means of that
which is good, had wrought death in me: that sin which is under the
commandment, might be out of measure sinful. For we know that the law
is spiritual: but I am carnal, sold under sin: because I wot not what I
do. For what I would, that do I not: but what I hate, that do I. If I
do now that which I would not, I grant to the law that it is good. So
then now it is not I that do it, but sin that dwelleth in me. For I
know that in me (that is to say in my flesh) dwelleth no good thing. To
will is present with me: but I find no means to perform that which is
good. For I do not that good thing which I would: but that evil do I,
which I would not. Finally, if I do that I would not, then is it not I
that do it, but sin that dwelleth in me doeth it. I find then by the
law that when I would do good, evil is present with me. I delight in
the law of God, as concerning the inner man. But I see another law in
my members rebelling against the law of my mind, and subduing me unto
the law of sin, which is in my members. O wretched man that I am: who
shall deliver me from this body of death? I thank God by Iesus Christ
our lord: So then I myself in my mind serve the law of God, and in my
flesh the law of sin.
The .viij. Chapter.
There is then no damnation to them which are in Christ Iesu, which walk
not after the flesh: but after the spirit. For the law of the spirit,
wherein is life thorow Iesus Christ hath delivered me from the law of
sin, and death. For what the law could not do in as much as it was weak
because of the flesh: that performed God, and sent his son in the
similitude of sinful flesh, and by sin damned sin in the flesh: that
the righteousness required of the law, might be fulfilled in us, which
walk not after the flesh: but after the spirit.
For they that are carnal, are carnally minded. and they that are
spiritual are ghostly minded. To be carnally minded is death. and to be
spiritually minded is life, and peace: because that the fleshly mind is
emnity against God: For it is not obedient to the law of God, neither
can be. So then they that are given to the flesh, cannot please God.
But ye are not given to the flesh, But to the spirit: If so be that the
spirit of God dwell in you. If there be any man that hath not the
spirit of Christ, the same is none of his. If Christ be in you, the
body is dead because of sin: But the spirit is life for righteousness'
sake. Wherefore if the spirit of him that raised up Iesus from death,
dwell in you: even he that raised up Christ from death, shall quicken
your mortal bodies, because that his spirit dwelleth in you.
Therefore brethren we are now debtors, not to the flesh, to live after
the flesh: For if ye live after the flesh, ye must die. But if ye
mortify the deeds of the body, by the help of the spirit, ye shall
live, for as many as are led by the spirit of God, are the sons of God.
For ye have not received the spirit of bondage to fear any more, but ye
have received the spirit of adoption whereby we cry Abba father. The
same spirit certifieth our spirit that we are the sons of God. If we be
sons, we are also heirs (the heirs I mean of God) and heirs annexed
with Christ, if so be that we suffer together, that we may be glorified
together.
For I suppose that the afflictions of this life, are not worthy of the
glory which shall be shewed upon us. Also the fervent desire of the
creatures abideth looking when the sons of God shall appear because the
creatures are subdued to vanity against their will: but for his will
which subdued them in hope. For the very creatures shall be delivered
from the bondage of corruption, into the glorious liberty of the sons
of God. For we know that every creature groaneth with us also, and
travaileth in pain even unto this time.
Not they only, but even we also which have the first fruits of the
spirit mourn in ourselves and wait for the adoption, and look for the
deliverance of our bodies. For we are saved by hope. But hope that is
seen is no hope. For how can a man hope for that which he seeth? but
and if we hope for that we see not, then do we with patience abide for
it.
Likewise the spirit also helpeth our infirmities. For we know not, what
to desire as we ought: but the spirit maketh intercession mightily for
us with groanings which cannot be expressed with tongue. And he that
searcheth the hearts knoweth what is the meaning of the spirit: for he
maketh intercession for the saints according to the pleasure of God.
For we know well that all things work for the best unto them that love
God, which also are called of purpose. For those which he knew before,
he also ordained before, that they should be like fashioned unto the
shape of his son, that he might be the first begotten son among many
brethren. Moreover which he appointed before, them he also called. And
which he called, them also he justified. which he justified, them he
also glorified.
What shall we then say unto these things? if God be on our side: who
can be against us? which spared not his own son, but gave him for us
all: How shall he not with him give us all things also? Who shall lay
anything to the charge of God's chosen? It is God that justifieth: who
then shall condemn? it is Christ which is dead, Ye rather which is
risen again, which is also on the right hand of God and maketh
intercession for us.
Who shall separate us from God's love? shall tribulation? or anguish?
or persecution, other hunger? other nakedness? other peril? other
sword? As it is written: For thy sake are we killed all day long, and
are counted as sheep appointed to be slain. Nevertheless in all these
things we overcome strongly thorow his help that loved us. Yea and I am
sure that neither death, neither life, neither angell, nor rule,
neither power, neither things present, neither things to come, neither
heyth, neither lowth, neither any other creature shall be able to
depart us from God's love, which is in Christ Iesu our lord.
The .ix. Chapter.
I Say the truth in Christ and lie not, in that whereof my conscience
beareth me witness in the holy ghost, that I have great heaviness, and
continual sorrow in my heart. For I have wished myself to be cursed
from Christ for my brethren, which are my kinsmen as pertaining to the
flesh. Which are the Israelites, to whom pertaineth the adoption, and
the glory, and the testaments, and the ordinance of the law, and the
service of God, and the promises, whose also are the fathers, and they
of whom (as concerning the flesh) Christ came: which is God over all
things blessed forever Amen.
I speak not these things as though the words of God had took none
effect. For they are not all Israelites which came of Israhel, Neither
are they all children straightway because they are the seed of Abraham:
But in Isaac shall thy seed be called, that is to say, They which are
the children of the flesh, are not the children of God. But the
children of promise are counted the seed. For this is a word of
promise, about this time will I come, and Sara shall have a son.
Neither was it to with her only: but also when Rebecca was with child
by one, I mean by our father Isaac, yer the children were born, when
they had neither done good neither bad (that the purpose of God which
is by election, might stand) it was said unto her, not by the reason of
works, but by grace of the caller, the elder shall serve the younger.
As it is written: Iacob he loved, but Esau he hated.
What shall we say then? is there any unrighteousness with God? God
forbid. For he saith to Moses: I will shew mercy to whom I shew mercy:
And will have compassion on whom I have compassion. So lieth it not
then in a man's will, or running, but in the mercy of God. For the
scripture saith unto Pharaoh: Even for this same purpose have I stirred
thee up, to shew my power on thee, and that my name might be declared
thorowout all the world. So hath he mercy on whom he will. And whom he
will he maketh hard hearted.
Thou wilt say then unto me: why then blameth he us yet? For who can
resist his will? But o man what art thou, which disputest with God?
shall the work say to the workman: why hast thou made me on this
fashion? Hath not the potter power over the clay, even of the same lump
to make one vessel unto honour, and another unto dishonour? Even so,
God willing to shew his wrath, and to make his power known, suffered
with long patience the vessels of wrath, ordained to damnation, that he
might declare the riches of his glory on the vessels of mercy, which he
had prepared unto glory: that is to say, us which he called, not of the
jewes only, but also of the gentiles. As he saith in Osee: I will call
them my people which were not my people: and her beloved which was not
beloved. And it shall come to pass in the place where it was said unto
them: Ye are not my people, that there shall be called the sons of the
living God.
But Esaias crieth for Israhel, though the number of the children of
Israel be as the sand of the sea, yet shall a remnant be saved. He
finisheth the work verily and maketh it short in righteousness. For a
short word will God make on earth. And as Esaias said before: Except
the lord of saboth had left us seed, we had been made as Zodoma, and
had been likened to Gomorra.
What shall we say then? we say that the gentiles which followed not
righteousness, have overtaken righteousness I mean the righteousness
which cometh of faith. But Israel which followed the law of
righteousness, could not attain unto the law of righteousness. And
wherefore? Because they sought it not by faith: but as it were by the
works of the law. For they have stumbled at the stumbling stone. As it
is written: Behold I put in Syon a stumbling stone, and a rock which
shall make men fall. And none that believe on him, shall be ashamed.
The .x. Chapter.
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 fervent mind to
Godward, but not according to knowledge. For they are ignorant of the
righteousness which is allowed before God, and go about to establish
their own righteousness and therefore are not obedient unto the
righteousness which is of value before God. For Christ is the end of
the law to justify all that believe.
Moses describeth the righteousness which cometh of the law, how that
the man which doth the things of the law shall live therein. But the
righteousness which cometh of faith, speaketh on this wise: Say not in
thine heart: who shall ascend into heaven? (That is nothing else than
to fetch Christ down.) Other who shall descend into the deep? That is
nothing else but to fetch up Christ from death. But what saith the
scripture? The word is nigh thee, even in thy mouth and in thine heart.
This word is the word of faith which we preach. For if thou shalt
knowledge with thy mouth that Iesus is the lord, and shalt believe with
thine heart that God raised him up from death, thou shalt be safe. For
the belief of the heart justifieth: and to knowledge with the mought
maketh a man safe. For the scripture saith: whosoever believeth on him,
shall not be ashamed.
There is no difference between the jewe and the gentile. For one is
lord of all, which is rich unto all that call on him. For whosoever
shall call on the name of the lord shall be safe. How shall they call
on him, on whom they believed not? how shall they believe on him of
whom they have not heard? how shall they hear with out a preacher? And
how shall they preach except they be sent? As it is written: how
beautiful are the feet of them which bring glad tidings of peace, and
bring glad tidings of good things. But they have not all obeyed to the
gospell. For Esaias saith: lord who shall believe our sayings? So then
faith cometh by hearing, and hearing cometh by the word of God. But I
ask: have they not heard? No doubt, their sound went out into all
lands: and their words into the ends of the world.
But I demand whether Israhel did know or not? First Moses saith: I will
provoke you for to envy by them that are no people, and by a foolish
nation I will anger you. Esaias after that is bold and saith. I am
found of them that sought me not, and have appeared to them that asked
not after me. And against Israhel he saith: All day long have I
stretched forth my hands unto a people that believeth not, but speaketh
against me.
The .xj. Chapter.
I say then: hath God cast away his people? God forbid. For even I
verily am an Israelite of the seed of Abraham, and of the tribe of
Benjamin, God hath not cast away his people which he knew before. Other
wot ye not what the scripture saith by the mouth of Helias, how he
spake to God against Israhel, saying: lord they have killed thy
prophets and digged down thine altars: and I am left only, and they
seek my death. But what saith the answer of God to him again? I have
reserved unto me seven thousand men which have not bowed their knees to
baal. Even so at this time is there a remnant left thorow the election
of grace. If it be of grace then is it not by the deserving of works.
For then were faveour no more faveour. If it be by the deserving of
works, then is there no faveour. For then were deserving no deserving.
What then? Israhel hath not obtained that that he sought. No but yet
the election hath obtained it. The remnant are blinded, according as it
is written: God hath given them the spirit of unquietness: eyes that
they should not see, and ears that they should not hear, even unto this
day. And David saith: Let their table be made a snare to take them with
all, and an occasion to fall, and a reward unto them. Let their eyes be
blinded that they see not: and ever bow down their backs.
I say then: Have they therefore stumbled that they should but fall
only? God forbid: but thorow their fall is health happened unto the
gentiles for to provoke them with all. Wherefore if the fall of them,
be the riches of the world: and the minishing of them the riches of the
gentiles: How much more should it be so if they all believed. I speak
to you gentiles, inasmuch as I am the apostle of the gentiles I will
magnify mine office that might provoke them which are my flesh: and
might save some of them. For if the casting away of them, be the
reconciling of the worlde: what shall the receiving of them be, but
life again from death? For if one piece be holy, the whole heap is
holy. And if the root be holy, the branches are holy also.
Though some of the branches be broken off, and thou being a wild olive
tree art graft in among them, and made part taker of the root, and
fatness of the olive tree, boast not thyself against the branches. For
if thou boast thyself, remember that thou bearest not the root, but the
root thee. Thou wilt say then: the branches are broken off, that I
might be graft in. Thou sayest well: because of unbelief they are
broken off, and thou standest steadfast in faith. Be not high minded,
but fear: seeing that God spared not the natural branches, lest haply
he also spare not thee.
Behold the kindness and rigorousness of God: on them which fell,
rigorousness: but towards thee kindness, if thou continue in his
kindness. Or else thou shalt be hewn off, and they if they bide not
still in unbelief shall be grafted in again. For God is of power to
graft them in again. For if thou wast cut out of a natural wild olive
tree, and wast graffed contrary to nature in a true olive tree: how
much more shall the natural branches be graffed in their own olive tree
again.
I would not that this secret should be hid from you my brethren (lest
ye should be wise in your own conceits) that partly blindness is
happened in Israhell, until the fullness of the gentiles be come in.
And so all Israhell shall be saved. As it is written: There shall come
out of Sion he that doth deliver, and shall turn away the ungodliness
of Iacob. And this is my covenant unto them, when I shall take away
their sins. As concerning the gospell, They are enemies for your sakes:
but as touching the election, they are loved for the fathers' sakes.
For verily the gifts and calling of God are such, that it cannot repent
him of them, for look, as ye in time passed have not believed God, yet
have now obtained mercy thorow their unbelief: even so now have they
not believed the mercy which is happened unto you, That they also may
obtain mercy. God hath wrapped all nations in unbelief, that he might
have mercy on all. O the deepness of the abundant wisdom and knowledge
off God: how incomprehensible are his judgements, and his ways
unsearchable. For who hath known the mind of the lord? or who was his
counsellor? other who hath given unto him first, that he might be
recompensed again? For of him, and thorow him, and unto him are all
things. To him be glory forever Amen.
The .xij. Chapter.
I beseech you therefore brethren by the mercifulness of God that ye
make your bodies a quick sacrifice, holy and acceptable unto God which
is your reasonable serving of God. and fashion not yourselves like unto
this worlde: But be ye changed in your shape, by the renewing of your
wits, that ye may feel what thing that good, that acceptable, and
perfect will of God is. For I say (thorow the grace that unto me given
is) to every man among you, that no man esteem of himself more than it
becometh him to esteem: But that he discreetly judge of himself
according as God hath dealt to every man the measure of faith.
As we have many members in one body: and all members have not one
office: So we being many are one body in Christ: and every man (among
ourselves) one another's members. Seeing that we have divers gifts
according to the grace that is given unto us, if any man have the gift
of prophecy, let him have it that it be agreeing unto the faith. Let
him that hath an office, wait on his office. Let him that teacheth take
heed to his doctrine. Let him that exhorteth give attendance to his
exhortation. If any man give, let him do it with singleness. Let him
that ruleth do it with diligence. If any man shew mercy let him do it
with cheerfulness.
Let love be without dissimulation. Hate that which is evil, and cleave
unto that which is good. Be kind one to another, with brotherly love.
In giving honour go one before another. Let not that business which ye
have in hand be tedious to you. Be fervent in the spirit. Apply
yourselves to the time. Rejoice in hope. Be patient in tribulation,
continue in prayer. Distribute unto the necessity of the saints. Bless
them which persecute you: bless but curse not. Be merry with them that
are merry. Weep with them that weep. Be of like affection one towards
another. Be not high minded, but make yourselves equal to them of the
lower sort. Be not wise in your own opinions. Recompense to no man evil
for evil. Provide aforehand things honest in the sight of all men. If
it be possible, yet on your part have peace with all men.
Derly beloved avenge not yourselves but give room unto the wrath of
God. For it is written: vengeance is mine, and I will reward saith the
lord.
Therefore if thine enemy hunger feed him: if he thirst, give him drink.
For in so doing thou shalt heap coals of fire on his head: Be not
overcome of evil: But overcome evil with goodness.
The .xiij. Chapter.
Let every soul submit himself unto the authority of the higher powers.
There is no power but of God. The powers that be, are ordained of God.
Whosoever therefore resisteth power, resisteth the ordinance of God.
They that resist, shall receive to themselves damnation. For rulers are
not to be feared for good works but for evil. Wilt thou be without fear
of the power? Do well then: and so shalt thou be praised of the same.
For he is the minister of God, for thy wealth. But and if thou do evil,
then fear: for he beareth not a sword for nought. for he is the
minister of God, to take vengeance on them that do evil. Wherefore ye
must needs obey, not for fear of vengeance only: but also because of
conscience. Even for this cause pay ye tribute. For they are God's
ministers, serving for the same purpose.
Give to every man therefore his duetie: Tribute to whom tribute
belongeth: Custom to whom custom is due: fear to whom fear belongeth:
Honour to whom honour pertaineth. Owe no thing to any man: but to love
one another. For he that loveth another, fulfilleth the law. For these
commandments: Thou shalt not commit advoutry: Thou shalt not kill: Thou
shalt not steal: Thou shalt not bear false witness: Thou shalt not
desire: and so forth if there be any other commandment, are all
comprehended in this saying: Love thine neighbor as thyself. Love
hurteth not his neighbor: Therefore is love the fulfilling of the law.
This also we know, I mean the season, how that it is time that we
should now awake out of sleep. For now is our salvation nearer than
when we believed. The night is passed and the day is come nigh. Let us
therefore cast away the deeds of darkness, and let us put on the armour
of light. Let us walk honestly as it were in the daylight: not in
eating and drinking: neither in chambering and wantonness: neither in
strife and envying: but put ye on the lord Iesus Christ. And make not
provision for the flesh, to fulfill the lusts of it.
The .xiiij. Chapter.
Him that is weak in the faith, receive unto you, not in disputing and
troubling his conscience. One believeth that he may eat all things.
Another which is weak eateth herbs, Let not him that eateth, despise
him that eateth not. And let not him which eateth not judge him that
eateth. For God hath received him. What art thou that judgest another
man's servant? Whether he stand or fall, that pertaineth unto his
master. Yee, he shall stand. For God is able to make him stand.
This man putteth difference between day and day: another man counteth
all days alike. See that no man waver in his own mind. He that
observeth one day more than another, doth it for the lord's pleasure.
And he that observeth not one day more than another, doth it to please
the lord, for he giveth God thanks. and he that eateth not, eateth not
to please the lord with all, and giveth God thanks. For none of us
liveth his own servant: and also none of us dieth his own servant. If
we live, we live to be at the lord's will. And if we die, we die at the
lord's will. Whether we live therefore or die, we are the lord's. For
Christ therefore died and rose again, and revived, that he might be
lord both of dead and quick.
But why doest thou then judge thy brother? other why dost thou despise
thy brother? We shall all be brought before the judgement seat of
Christ. For it is written: As truly as I live saith the lord, all knees
shall bow to me, and all tongues shall give a knowledge to God. So
shall every one of us give accounts of himself to God. Let us not
therefore, judge one another any more.
But judge this rather, that no man put a stumbling block, or an
occasion to fall in his brother's way. For I know, and surely believe
in the lord Iesus, that there is nothing common of itself: but unto him
that judgeth it to be common, to him it is common. If thy brother be
grieved with thy meat, now walkest thou not charitably. Destroy not him
with thy meat, for whom Christ died. Suffer ye not that your treasure
be evil spoken of. For the kingdom of God is not meat and drink, but
righteousness, peace and joy, in the holy ghost. For whosoever in these
things serveth Christ, pleaseth well God: and is commended of men.
Let us follow those things which make for peace: and things wherewith
one may edify another. Destroy not the work of God for a little meat's
sake. All things are pure: but it is evil for that man, which eateth
with hurt of his conscience. It is good neither to eat flesh, neither
to drink wine, neither anything, whereby thy brother stumbleth, other
falleth, or is made weak. Hast thou faith? have it with thyself before
God. Happy is he that condemneth not himself in that thing which he
alloweth. For he that maketh conscience, is damned if he eat: Because
he doth it not of faith. For whatsoever is not of faith, that same is
sin.
The .xv. Chapter.
We which are strong ought to bear the frailness of them which are weak,
and not to stand in our own conceits. Let every man please his neighbor
unto his wealth and edifying. For Christ pleased not himself: but as it
is written: The rebukes of them which rebuked thee, fell on me.
Whatsoever things are written aforetime, are written for our learning
that we thorow patience and comfort of the scripture should have hope.
God which is lord of patience and consolation, give unto every one of
you, that ye be like likeminded one towards another after the ensample
of Iesu Christ, that ye all agreeing together, may with one mouth
praise God the father of our lord Iesus. Wherefore receive ye one
another as Christ received us, to the praise of God.
And I say that Iesus Christ was a minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers. And let
the gentiles praise God for his mercy. As it is written: For this cause
I will praise thee among the gentiles, and sing in thy name. And again
he saith: ye gentiles rejoice with his people. Again, praise the lord
all ye gentiles, and laud him all nations. And in another place Esaias
saith: there shall be the root of Iesse, and he that shall rise to
reign over the gentiles: in him shall the gentiles trust. The God of
hope fill you with all joy and peace in believing, that ye may be rich
in hope thorow the power of the holy ghost.
I myself am full certified of you my brethren that ye yourselves are
full of goodness, and filled with all knowledge, and are able to
counsel one another. Nevertheless brethren I have somewhat boldly
written unto you, as one that putteth you in remembrance, for the grace
which is given me of God for this purpose that I should be the minister
of Iesu Christ among the gentiles, and should minister the glad tidings
of God, that the gentiles might be an acceptable offering, sanctified
by the holy ghost. I have therefore whereof I may rejoice in Christ
Iesu, in those things which pertain to God. For I dare not speak of any
of those things which Christ hath not wrought by me (to make the
gentiles obedient) with word and deed, in mighty signs and wonders, by
the power of the spirit of God, so that from Ierusalem and the coasts
round about, unto Illiricum, I have filled all countries with glad
tidings of Christ.
So have I enforced myself to preach the gospell, not where Christ was
named, lest I should have built on another man's foundation: but as it
is written: To whom he was not spoken of, they shall see: and they that
heard not, shall understand. For this cause I have been ofte let to
come unto you: but now seeing I have no more to do in these countries,
and also have been desirous many years to come unto you, when I shall
take my journey into Spayne, I will come to you. I trust to see you in
my journey, and to be brought on my way thitherward by you after that I
have somewhat enjoyed you.
Now go I unto Ierusalem, and minister unto the saints. For it hath
pleased them of Macedonia and Achaia, to make a certain distribution
upon the poor saints which are at Ierusalem. It hath pleased them
verily, and their debtors are they. For if the gentiles be made
partakers of their spiritual things, their duty is to minister unto
them in carnal things. When I have performed this, and have shewed them
this fruit, I will come back again by you into Spayne. And I am sure
when I come, that I shall come with abundance of the blessing of the
gospell of Christ.
I beseech you brethren for our lord Iesu Christe's sake, and for the
love of the spirit, that ye help me in my business, with your prayers
to God for me, that I may be delivered from them which believe not in
Iewry. and that this my service, which I have to Ierusalem, may be
accepted of the saints, that I may come unto you with joy, by the will
of God, and may with you be refreshed. The God of peace be with all you
Amen.
The .xvj. Chapter.
I commend unto you Phebe our sister (which is a minister of the
congregation of Cencrea) that ye receive her in the lord as it becometh
saints, and that ye assist her, in whatsoever business she needeth of
your aid. For she hath succoured many, and mine own self also. Greet
Prisca and Aquila my helpers in Christ Iesu, which have for my life
laid down their own necks. Unto whom not I only give thanks: but also
the congregations of the gentiles. Likewise greet all the company that
is in their house. Salute my well beloved Epenetes, which is the
firstfruit among them of Achaia. Greet Mary which bestowed much labour
on us. Salute Andronicus, and Iunia my cousins, which were prisoners
with me also, which are well taken among the apostles, and were in
Christ before me. Greet Amplias my beloved in the lord. Salute Urban
our helper in Christ, and Stachys my beloved. Salute Apellas approved
in Christ. Salute them which are of Aristobolus' household. Salute
Herodion my kinsman. Greet them of the household of Narcissus which are
in the lord. Salute Triphena and Triphosa, which women did labour in
the lord. Salute the beloved Persis, which laboured much in the lord.
Salute Rufus chosen in the lord, and his mother and mine. Greet
Asincritus, Phlegon, Hermas, Patrobas, Mercurius, and the brethren
which are with them. Salute Philologus and Iulia, Nereus and his
sister, and Olimpha, and all the saints which are with them. Salute one
another among yourselves with an holy kiss. The congregations of Christ
salute you.
I beseech you brethren mark them which cause division, and give
occasions of evil contrary to the doctrine which ye have learned: and
avoid them. For they that are such serve not the lord Iesus Christ: but
their own bellies. And with sweet preachings and flattering words
deceive the hearts of the innocents: for your obedience is spoken of
among all men. I am glad no doubt of you. But yet I would have you wise
unto that which is good. And to be innocent as concerning evil. The God
of peace tread Satan under your feet in short time. The grace of our
lord Iesu Christ be with you.
Timotheus my work fellow, and Lucius, and Iason, and Sopater, my
kinsmen salute you. I Tercius salute you, which wrote this epistle in
the lord. Gaius mine host and the host of all the congregations,
saluteth you. Erastus saluteth you, the chamberlain of the city. And
Quartus a brother, saluteth you. The grace of our lord Iesu Christ be
with you all Amen.
To him that is of power to establish you according to my gospell,
wherewith I preach Iesus Christ, in opening of the mystery which was
kept close since the world began, and now is opened at this time and
declared in the scriptures of prophecy, at the commandment of the
everlasting God, to stir up obedience to the faith published among all
nations: To the same God, which alone is wise, be praise thorow Iesus
Christ for ever Amen.
To the Romayns. Sent from Corrinthum by Phebe, she that was the
minister unto the congregacion at Chenchrea.