a. The author.
St. Paul, was born Saul, to a Jewish family in Tarsus, Cilicia, who specialised in tent-making. He, himself, was sent to Jerusalem as a boy, where he was educated under the guidance of the renowned Pharisee, Gamaliel. At the beginning of his career, he appears to have been an official at the Temple in Jerusalem, and may have been involved in the stoning of St. Stephen, the first Christian martyr. Certainly, he began his career as a determined persecutor of Hellenised Christians, who had dissociated themselves from the rituals of the Temple. However, in 34 A.D. on the road to Damascus, he purports to have had a vision of the risen Christ, which changed his whole life, by opening his mind to the truth of the Christian faith, and revealing that he had been chosen by Jesus to be the "apostle to the gentiles". After spending some time in Arabia, he returned to Damascus and began preaching there. In 39, after a brief visit to Jerusalem, he went to Syria and Cilicia, until Barnabus brought him back to Antioch, where they preached together.
During Paul's first missionary journey (45-49) Paul and Barnabas went to Cyprus, and then to Asia Minor. It was then that he started using his Greek name, Paul, and, because of his pre-eminence in preaching, he began to take the lead over Barnabas. In 49, they went to Jerusalem, where they were acknowledged as the apostles to the gentiles. After parting from Barnabas, with whom he had quarrelled, Paul undertook two further missionary journeys in 50-52, and 53-58, which took him both to Asia Minor and to Greece, where he visited Thessalonica, Philippi, Athens and Corinth. Returning to Palestine in 58, he was imprisoned for two years by the Roman authorities at the provincial capital, Caesarea Maritima, from which, as a Roman citizen, he was sent by the procurator Festus to Rome to face trial. He was in Rome in for two years, i.e. 61-63, after which all certain knowledge of Paul ceases. But, according to ancient tradition, his case was dismissed for lack of evidence, and he was then set free to resume his travels, which included a visit to Spain. Tradition also holds that he returned to Rome, where he met a martyr's death in 67.
b. Background to the Epistle.
The epistle to the Romans is the first of Paul's letters to be published in the New Testament, not because it was written first, but because it was the longest one. It was written in 57-58, towards the end of Paul's third missionary journey, during the three months he spent in Corinth, before his return journey to Jerusalem, from which he was then hoping to visit Rome on the way to Spain. The epistle was written by Paul to pave the way for this visit. Paul had not founded the church in Rome, and any information he had on it would have come from former Christian inhabitants of Rome, expelled by the Emperor Claudius, but was scanty. It seems to have been a mixed community of Judaising and gentile Christians, who tended to look down on one another, and the need to provide the solution to this Judaic/gentile Christian divide was one of the central purposes of the epistle. Linked to "Romans", both in timing and content, is his slightly earlier, and shorter "Epistle to the Galatians". Like "Galatians" and his two letters to the Corinthians, the authenticity of Paul's "Epistle to the Romans" is not seriously disputed, although many believe that the final two chapters, 15 and 16, are subsequent interpolations. According to Ch. 16, v. 22, the letter was inscribed by one, Tertius, and that means that Paul will have dictated most of it. According to tradition the letter, itself, was taken to Rome by Phoebe, deaconess to the Christian congregation of Cenchreae, near Corinth, who is named in Ch. 16, v.1.
c. The reasons for writing the Epistle.
The "Epistle to the Romans" is addressed to members of the Church in Rome, the origins of which are unknown, but probably date to soon after the day of Pentecost, when Jews visiting Jerusalem from Rome will have heard Peter preach (see Acts 2. 10). Though Paul had not yet been to Rome he wrote greetings (see Romans 16. 1-15) to specific saints in the congregation there that he knew, either by prior acquaintance, or because his attention had been drawn to them by those in the congregation at Corinth who had previously lived in Rome, such as Priscilla and Aquila (see Acts 18. 1-2; Romans 16. 3). (Incidentally, the fact that no mention is made of Peter, or Cephas, in this list is often used as one of the reasons for doubting the historicity of the traditional belief that St. Peter was the founder of the Roman church, and, if Chapter 16 is indeed an interpolation, this absence is perhaps even more significant).
There appear to be three specific reasons why Paul wrote the "Epistle to the Romans":
i) To prepare for his future arrival in Rome. For many years Paul had wanted to preach in Rome (see Acts 19. 21; Romans 1. 15, 15. 23). Since Rome was the imperial capital, and Paul was the "apostle to the gentiles" this is hardly surprising, particularly since Paul, himself, was a Roman citizen. He also hoped the Church in Rome would serve as a base from which he could send a mission to Spain (see Romans 15. 22-24, 28). For these reasons, in writing to the Church in Rome, Paul set aside his usual practice of not seeking to preach to congregations which he, personally, had not founded.
i) To prepare for his future arrival in Rome. For many years Paul had wanted to preach in Rome (see Acts 19. 21; Romans 1. 15, 15. 23). Since Rome was the imperial capital, and Paul was the "apostle to the gentiles" this is hardly surprising, particularly since Paul, himself, was a Roman citizen. He also hoped the Church in Rome would serve as a base from which he could send a mission to Spain (see Romans 15. 22-24, 28). For these reasons, in writing to the Church in Rome, Paul set aside his usual practice of not seeking to preach to congregations which he, personally, had not founded.
ii) To clarify and defend his teachings. Paul faced repeated opposition from individuals who misunderstood or distorted his teachings about the law of Moses and faith in Christ (see Acts 13. 45, 15. 1-2; 21, 27-28; Romans 3. 8; 2 Peter 3. 15-16). Paul appears to have had reason to suspect that such misunderstanding had reached the Church members in Rome, so he wrote to alleviate any concerns before he arrived.
iii) To promote unity between Jewish and gentile members of the Church. Not long before Paul wrote this epistle, Jewish Christians who had been expelled from Rome by Claudius in 43 began returning to Rome and to its predominantly gentile church congregations. This situation may have given rise to some of the tensions and problems between Jewish and gentile Christians (see also section b. above). As the "apostle to the gentiles" (see Romans 11. 13), Paul sought to integrate gentile converts into the Church; yet, as a Jew (see Romans 11.1), Paul also felt a great desire for his own people to accept the Gospel. Paul promoted Church unity by showing how the doctrines of the Gospel apply to all the saints (see Romans 3. 21 - 4. 25; 11. 13-36; 14.1 - 15. 13).
d. Paul's attitude to the Law of Moses.
In his First Letter to the Corinthians, written earlier in 57, Paul had contrasted Christ as the Wisdom of God with the human wisdom of philosophers, but in the letters to Galatia and Rome, Paul contrasted the uprightness people can achieve by purely human effort with Christ who is the uprightness of God. In 1 Corinthians, Paul had striven to correct Greeks' proud reliance on reason; now he sets out to correct Jews' proud reliance on the Law. The view of Judaising Christians that gentile converts should be circumcised was violently opposed by Paul, who saw it as making nonsense of Jesus' redemptive work. In Paul's view the Mosaic Law was good and holy because it revealed God's will to the Jews, but without providing the spiritual power necessary to obey it. All the Law could do was to make people aware of sin and the need they have for God's help to avoid it. All human beings need this help, and it was promised by God to Abraham long before the Law was formulated (see Romans 4), and has now been given in Jesus Christ. His death and resurrection have destroyed the old human condition which was corrupted by the sin of Adam, and created a new humanity, of which Jesus Christ is the prototype (see Romans 5. 12-21). All human beings, joined to Christ by faith and living a new life in the Spirit, are, without any merit on their own part, made upright, and enabled to carry out God's will (see Romans 8. 1-4). Thus faith must result in 'good works', but these will not be the same as those 'good works' commanded by the Law, on which Jews were so proud to rely, but on works prompted by the presence of the Holy Spirit (see Romans 8. 5-13), and they can be performed by all who have faith, both Jews and gentiles. The preparatory, or Mosaic, stage of religion is over, and Jews who claim they are continuing to fulfil the Law are putting themselves beyond the pale of salvation. God has only allowed their blindness in order to bring the gentiles to salvation. But it is out of the question that Jews should permanently fail to live up to their original choice, for God will be faithful to his promises. Some Jews, the 'remnant' foretold by the prophets, have already become believers, and eventually they all will (see Romans 9-11). Meanwhile, all converts without exception must love and help one another (see Romans 12. 1- 15.13).
e. The importance of faith in "Romans."
Following the teachings of St. Augustine, the traditional Roman Catholic interpretation of St. Paul's doctrines is that the necessity of faith for salvation must be accepted, but that it is also essential to lead a virtuous life (see Romans 2. 5-11, 8.13, 11.22). On the other hand, Protestants from the time of Martin Luther in the Sixteenth Century onwards have taught that salvation comes from faith alone, and not from any righteous actions, and they have made considerable use of "Romans" to justify this doctrine which is so central to Protestant theology (see in particular Romans 2. 21-25, 3. 28, 4. 2-5). But, while the emphasis on the overriding importance of faith is perhaps the central doctrine of the whole of this epistle, this is surely more of a reflection of Paul's desire to steer believers away from the need to follow the Law than any wish on his part to underestimate the need to lead a good life. In any case, the sincerity of a person's faith in the total absence of any evidence of good works is surely open to doubt.
f. Outline structure of the Epistle.
iii) To promote unity between Jewish and gentile members of the Church. Not long before Paul wrote this epistle, Jewish Christians who had been expelled from Rome by Claudius in 43 began returning to Rome and to its predominantly gentile church congregations. This situation may have given rise to some of the tensions and problems between Jewish and gentile Christians (see also section b. above). As the "apostle to the gentiles" (see Romans 11. 13), Paul sought to integrate gentile converts into the Church; yet, as a Jew (see Romans 11.1), Paul also felt a great desire for his own people to accept the Gospel. Paul promoted Church unity by showing how the doctrines of the Gospel apply to all the saints (see Romans 3. 21 - 4. 25; 11. 13-36; 14.1 - 15. 13).
d. Paul's attitude to the Law of Moses.
In his First Letter to the Corinthians, written earlier in 57, Paul had contrasted Christ as the Wisdom of God with the human wisdom of philosophers, but in the letters to Galatia and Rome, Paul contrasted the uprightness people can achieve by purely human effort with Christ who is the uprightness of God. In 1 Corinthians, Paul had striven to correct Greeks' proud reliance on reason; now he sets out to correct Jews' proud reliance on the Law. The view of Judaising Christians that gentile converts should be circumcised was violently opposed by Paul, who saw it as making nonsense of Jesus' redemptive work. In Paul's view the Mosaic Law was good and holy because it revealed God's will to the Jews, but without providing the spiritual power necessary to obey it. All the Law could do was to make people aware of sin and the need they have for God's help to avoid it. All human beings need this help, and it was promised by God to Abraham long before the Law was formulated (see Romans 4), and has now been given in Jesus Christ. His death and resurrection have destroyed the old human condition which was corrupted by the sin of Adam, and created a new humanity, of which Jesus Christ is the prototype (see Romans 5. 12-21). All human beings, joined to Christ by faith and living a new life in the Spirit, are, without any merit on their own part, made upright, and enabled to carry out God's will (see Romans 8. 1-4). Thus faith must result in 'good works', but these will not be the same as those 'good works' commanded by the Law, on which Jews were so proud to rely, but on works prompted by the presence of the Holy Spirit (see Romans 8. 5-13), and they can be performed by all who have faith, both Jews and gentiles. The preparatory, or Mosaic, stage of religion is over, and Jews who claim they are continuing to fulfil the Law are putting themselves beyond the pale of salvation. God has only allowed their blindness in order to bring the gentiles to salvation. But it is out of the question that Jews should permanently fail to live up to their original choice, for God will be faithful to his promises. Some Jews, the 'remnant' foretold by the prophets, have already become believers, and eventually they all will (see Romans 9-11). Meanwhile, all converts without exception must love and help one another (see Romans 12. 1- 15.13).
e. The importance of faith in "Romans."
Following the teachings of St. Augustine, the traditional Roman Catholic interpretation of St. Paul's doctrines is that the necessity of faith for salvation must be accepted, but that it is also essential to lead a virtuous life (see Romans 2. 5-11, 8.13, 11.22). On the other hand, Protestants from the time of Martin Luther in the Sixteenth Century onwards have taught that salvation comes from faith alone, and not from any righteous actions, and they have made considerable use of "Romans" to justify this doctrine which is so central to Protestant theology (see in particular Romans 2. 21-25, 3. 28, 4. 2-5). But, while the emphasis on the overriding importance of faith is perhaps the central doctrine of the whole of this epistle, this is surely more of a reflection of Paul's desire to steer believers away from the need to follow the Law than any wish on his part to underestimate the need to lead a good life. In any case, the sincerity of a person's faith in the total absence of any evidence of good works is surely open to doubt.
f. Outline structure of the Epistle.
i) Prologue: opening address (1. 1-15); theme of the epistle stated (1. 16-17): the Gospel of Jesus Christ is "the power of God for salvation for everyone who believes."
iii) Salvation through faith (5. 1 - 8. 39). He expounds the doctrines of salvation and teaches how these doctrines affect the lives of all who have faith in Christ. He sets out how the Christian is delivered from sin and death and the Law, and describes the blessings that come from his being spiritually reborn through adoption as a child of the Heavenly Father.
iv) The place of Israel (9.1 - 11. 36). He writes about Israel's elect status, present rejection of the Gospel, and eventual salvation. He also explains how the temporary blindness of Israel has led to the salvation of the gentiles.
v) Exhortation (12.1 - 15.13). Paul counsels both Jewish and gentile Christians to live their lives according to the Gospel, so that there will be peace and unity in the church. He enjoins Christians to respect one another's dietary practices, so long as these are based on genuine conscientious conviction.
vi) Epilogue (15. 14 - 16. 27). Paul concludes by writing about his ministry and his future plans; he sends greetings to a long list of individual saints in the Roman congregation. He ends with a doxology (16. 25-27).
vi) Epilogue (15. 14 - 16. 27). Paul concludes by writing about his ministry and his future plans; he sends greetings to a long list of individual saints in the Roman congregation. He ends with a doxology (16. 25-27).
(* Definition of Justification: to be pardoned from punishment for sin and to be declared guiltless. An individual Christian is justified by the Saviour's grace through faith in Him. This faith is demonstrated through repentance and obedience to the laws and ordinances of the Gospel. Jesus Christ's atonement enables mankind to repent and to be justified or pardoned from the punishment that they otherwise would receive.)
"Romans" is the longest of St. Paul's epistles, and is regarded by many as his greatest. The epistle contains his most complete explanation of the doctrine of justification by faith in Jesus Christ, which is the central tenet of Christianity, as well as an explanation of how this transcends and obviates the former requirement to obey the Law of Moses. It also contains many teachings about the doctrine of salvation, and the practical applications of these teachings to one's daily life.
A.N. Wilson, in his book "Paul" (first published by Sinclair-Stevenson in 1997), writes that:
"Paul was able to formulate the closest thing we possess to a general synthesis of his religious position: Romans has been called the Gospel According to Paul.
"It is one of those books, such as Rousseau's Contrat Sociale or the Communist Manifesto or The Origin of the Species, which are perceived to have changed the way the human race regards itself. It is the quarry to which the great Christian originals and originators have returned again and again - Marcion, Augustine, Wycliffe, Luther, Calvin, Wesley - the renew the idea of what it was to have Life in Christ. In so doing, they very often redefined other things in the process - the political life of nations, the fabric of church and state. Romans, deemed by Coleridge to be the 'most profound book ever written', is the inspiration of Milton and the progenitor of the Romantic movement in literature" (see pp. 193-4 of the above work).
A.N. Wilson is certainly right in stressing the vital importance of the "Epistle to the Romans" in the development of Christianity, and its inspirational quality. It does not, however, provide a complete coverage of Paul's theology. There is no discussion within it of the crucial Pauline doctrines of the Eucharist or the Resurrection, by which he was so heavily to affect the nature of Christianity as a religion, or, indeed of his eschatological convictions, the importance of which were to fade, but which explain so much of his thinking.
Above all, perhaps, Chapters, 12 and 13 of "Romans", are the repository, together with Jesus' Sermon on the Mount, recorded in the Gospels of Matthew and Luke, and Chapters 13 and 15 of Paul's own "First Epistle to the Corinthians," of the most inspirational exhortations available to a Christian. Indeed, when it came to the task of recording the most significant quotations from this epistle (See the Appendix at the end), Sabidius has found it difficult not to record both chapters in full.
CHAPTER 1.
g. The significance of the Epistle to the Romans.
A.N. Wilson, in his book "Paul" (first published by Sinclair-Stevenson in 1997), writes that:
"Paul was able to formulate the closest thing we possess to a general synthesis of his religious position: Romans has been called the Gospel According to Paul.
"It is one of those books, such as Rousseau's Contrat Sociale or the Communist Manifesto or The Origin of the Species, which are perceived to have changed the way the human race regards itself. It is the quarry to which the great Christian originals and originators have returned again and again - Marcion, Augustine, Wycliffe, Luther, Calvin, Wesley - the renew the idea of what it was to have Life in Christ. In so doing, they very often redefined other things in the process - the political life of nations, the fabric of church and state. Romans, deemed by Coleridge to be the 'most profound book ever written', is the inspiration of Milton and the progenitor of the Romantic movement in literature" (see pp. 193-4 of the above work).
A.N. Wilson is certainly right in stressing the vital importance of the "Epistle to the Romans" in the development of Christianity, and its inspirational quality. It does not, however, provide a complete coverage of Paul's theology. There is no discussion within it of the crucial Pauline doctrines of the Eucharist or the Resurrection, by which he was so heavily to affect the nature of Christianity as a religion, or, indeed of his eschatological convictions, the importance of which were to fade, but which explain so much of his thinking.
Above all, perhaps, Chapters, 12 and 13 of "Romans", are the repository, together with Jesus' Sermon on the Mount, recorded in the Gospels of Matthew and Luke, and Chapters 13 and 15 of Paul's own "First Epistle to the Corinthians," of the most inspirational exhortations available to a Christian. Indeed, when it came to the task of recording the most significant quotations from this epistle (See the Appendix at the end), Sabidius has found it difficult not to record both chapters in full.
CHAPTER 1.
Salutation (vv. 1-7).
(1) (From) Paul, a servant of Jesus Christ, called (to be) an apostle appointed to (deliver) the gospel of God, (2) which he had promised previously through his prophets in the holy scriptures (3) concerning his Son, who was born of the seed of David according to the flesh, (and) (4) who was designated the Son of God with power, according to the Spirit of holiness by means of his resurrection from the dead, - (yes) Jesus Christ, our Lord; (5) through him we received grace and our apostolic office regarding the obedience of faith concerning his name among all the nations, (6) among whom you also have been called to belong to Jesus Christ. (7) To all those who are in Rome as God's beloved (and) called to be saints, (may) you (have) grace and peace from God our Father and the Lord Jesus Christ.
Paul's desire to visit Rome (vv. 8-15).
(8) In the first place, I give thanks to my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. (9) For God, whom I serve with my spirit concerning the good news about His Son, is my witness of how unceasingly I make mention of you (10) always in my prayers, begging that, if at all possible, I may now at last be permitted by the will of God to come to you. (11) For I am longing to see you, that I may share with you some of my spiritual grace in order to make you strong. (12) And this is so that there may be some encouragement among you because of our mutual faith, both yours and mine. (13) But I do not want you to be unaware, brothers, that I have often planned to come to you - but I have been prevented thus far - so that I may be able to work fruitfully among you also, just as (I have) among the rest of the gentiles. (14) I am under an obligation both to the Greeks and to the barbarians, both to the wise and to the foolish, (15) (and) so (there is) an eagerness on my part to declare the good news to you in Rome also.
Power of the Gospel (vv. 16-17).
(16) For I am not ashamed of the good news; it is, in fact, the power of God for the salvation of everyone who believes, both the Jew in the first place, and (then) the Greek. (17) For in it the righteousness of God is revealed by faith (and) for faith, as it has been written, "But the righteous will live by faith." (vid. Habbakuk 2.4)
The guilt of mankind (vv. 18-32).
(18) For the wrath of God is being revealed from heaven against all the ungodliness and unrighteousness of men who suppress the truth in an unrighteous way, (19) because what they know about God is evident amongst them, for God revealed (it) to them. (20) For from the creation of the world, his invisible (qualities), both his eternal power and divinity, may clearly be seen, as they are perceived from the (things) that are made, and so these people have no excuse; (21) for, although they knew God, they did not recognise (him) as God or give (him) thanks, but were given over to futile things in their reasoning, and their senseless minds became darkened. (22) Professing themselves to be wise, they became foolish, (23) and turned the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, four-footed (beasts) and reptiles.
24) Therefore, God, in keeping with the desires of their hearts, gave them up to uncleanness, so that their bodies might be dishonoured amongst those (25) who exchanged the truth of God for a lie, and worshipped and rendered sacred service to the created rather than to the Creator, who is forever blessed; Amen. (26) For this reason God gave them up to disgraceful passions; for their females exchanged their natural function for one which (was) contrary to nature, (27) and, in the same way also, the males, abandoning the natural use of females, burned in their lust for one another, males doing what is shameful with males, and receiving back upon themselves the penalty which was due for their perversion.
(28) Even as they refused to have knowledge of God, God gave them up to a reprobate mental state, to do things (which were) improper, (29) being filled with all wrongdoing, wickedness, covetousness, vice, (being) full of envy, murder, strife, deceit, malice, (being) rumourmongers, slanderers, god-haters, insolent, arrogant, braggarts, inventors of evil things, disobedient to parents, senseless, faithless, unfeeling, unmerciful; although those who know full well God's ordinance that those who practise such things are deserving of death, they not only keep on doing them, but they also approve of those practising (them).
CHAPTER 2.
The righteous judgment of God (vv. 1-16).
(1) So, you have no excuse, O man, everyone (of you) who judges; for while you are passing judgment on someone else, you are condemning yourself, for you who are judging are practising the same things. (2) Now we know that, in accordance with truth, God's judgment is against those who practise such things.
(3) But do you think this, O man who judges those who practise such things and does the same, that you will escape the judgment of God? (4) Or do you despise the wealth of his goodness, forbearance and patience, not knowing that the kindness of God leads you to repentance? (5) But, in accordance with your stubborness and unrepentant heart, you are storing up for yourself wrath on the day of wrath and of the revelation of the divine judgment of God, (6) who will pay back to each one (of us) in accordance with his works; (7) on the one hand, eternal life to those who are seeking glory, and honour, and incorruptibility by perseverance in good deeds, (8) but, to those who disobey the truth but obey unrighteousness, (there will be) wrath and indignation, (9) tribulation and distress upon the soul of every man who commits evil, both of the Jew in the first place, and (then) of the Greek; (10) but glory, and honour, and peace (will come) to every (man) who does good, both to the Jew in the first place, and (then) to the Greek; (11) for there is no favouritism with God.
(12) For all those who have sinned outside the Law will perish outside the Law; and all those who have sinned within the Law will be judged in accordance with the Law; (13) for the hearers of the Law will not be righteous in the sight of God, but the followers of the Law will be justified; (14) for, whenever gentiles, who do not have the Law, follow by their nature the Law's (requirements), these (people), although they do not have the Law, are a law unto themselves; (15) (they are) the ones who show the effect of the Law written on their hearts, to which their conscience bears witness, and their own thoughts are accusing, or even excusing (them), (16) on the day (when,) according to that Gospel of mine, God, through Jesus Christ, will judge the secrets of mankind.
Jews and the Law (vv. 17-29).
(17) If you call yourself a Jew, and you are relying upon the Law and glorying in God, (18) and you know his will and, having been instructed in the law, you approve the things that really matter, (19) and you have persuaded yourself that you are a guide to the blind, a light to those (who are) in darkness, (20) a corrector of the foolish, a teacher of babies, who possesses in the Law the embodiment of knowledge and of the truth, - (21) so do you, the one who teaches someone else, not teach yourself? Do you, the one who preaches "Do not steal!" steal (yourself)? (22) Do you, (the one) who says, "Do not commit adultery!" commit adultery? Do you, who abhors idols, rob temples? (23) Do you, who takes a pride in law, by your transgression of the Law dishonour God? (24) For, " because of you, the name of God is being blasphemed among the gentiles," just as it is written (vid. Isaiah 52.5, Ezekiel 36.20)
(25) For circumcision is beneficial (only) if you follow the Law; but, if you are a transgressor of the Law, your circumcision has become uncircumcision. (26) If, therefore, an uncircumcised (man) keeps the righteous requirements of the Law, his uncircumcision will be counted as circumcision; (27) indeed, the uncircumcised (man) who fulfils the Law through his nature will condemn you, who (is) a transgressor of the Law due to (concentrating on) its letter and on circumcision. (28) For he is no Jew who (is only one) outwardly, nor (is the process of) circumcision (only one which is) visible in the flesh; (29) but (he is) a Jew who (is one) inwardly, and circumcision (is a matter) of the heart in relation to the spirit, not the letter, and the credit for this (comes) not from men but from God.
CHAPTER 3.
The Jews and the Law - continued (vv. 1-8).
(1) So, what (is) the advantage of (being) a Jew, or what (is) the benefit of circumcision? (2) A great deal, in every way! Because, in the first place, God's message was entrusted (to them). (3) What then? If some were without faith, would their lack of faith not do away with the fidelity of God? (4) May that never happen! But let God be true, and every man a liar, even as it is written, "So you might be justified in your words and prevail when you are being judged." (vid. Psalms 51.4) (5) But, if our unrighteousness emphasises the righteousness of God, what shall we say? God (is) not (being) unjust when he vents his wrath, is he? I speak as a man (does). (6) May that never be (said) - since how would God (then) judge the world?
(7) Yet, if the truth of God should abound to his glory by means of my untruthfulness, why am I still also being judged as a sinner? (8) And (why) not (say), just as we are being falsely accused (of saying), and as some (men) claim that we say, "Let us do evil, so that good may come (of it)"? The condemnation of such (men) is just.
We are all guilty (vv. 9-20).
(9) What then? Are we (Jews) at a disadvantage? By no means; for we have previously charged both Jews and Greeks that they are all are under sin, (10) as it is written: "There is no righteous (man), (no) not one, (11) there is no one with any understanding (of God), there is no one seeking God; (12) all (men) have turned aside from (Him), they have (all) become sinful together; there is no one who does good things, there is not even one (vid. Psalms 14.1-3; 53.1-3; Ecclesiastes 7.20). (13) Their throat (is) an opened grave, they have practised deceit with their tongues (vid. Psalms 5.9), the venom of vipers is behind their lips (vid. Psalms 140.3), (14) (and) their mouth is full of curses and bitter (remarks) (vid. Psalms 10.7); (15) their feet (are) swift to shed blood, (16) ruin and misery (are) in their paths, (17) and they have not known the way of peace (vid. Isaiah 59.7-8; Proverbs 1.16) (18) Nor is the fear of God before their eyes" (vid. Psalms 36.1).
(19) Now we know that, whatever the Law says, it is speaking to those (who are) subject to the Law, so that every mouth may be closed and the whole world may become accountable to God; (20) therefore, not a single human being will be justified in his sight by the works of the Law, for through the Law (comes) an (accurate) knowledge of sin.
Righteousness through faith (vv. 21-31).
(21) And now God's righteousness apart from the Law has been revealed, as it is affirmed by the Law and the Prophets, (22) and God's saving grace through faith in Jesus Christ (comes) to all those who believe, for there is no distinction (between them). (23) For (as) all have sinned and fall short of the glory of God, (24) (they are) justified by his grace (as) a (free) gift through the redemption that (is) in Jesus Christ, (25) whom God set forth (as) an atoning sacrifice through faith in his blood to (be) a demonstration of his saving grace through the remission of sins which were committed in former times, due to the forbearance of God; (26) (this was) in order to show his saving grace at the present time, and that he himself was merciful and that a (man) is justified through faith in Jesus Christ.
(27) Where, then, (is) our boasting (about our own achievements)? It is excluded. But on what basis? (That) of our actions? No, indeed, but rather on the basis of our faith. (28) For we reckon that a man is justified by faith, apart from the Law. (29) Or (is) God (the God) of the Jews alone? (Is he) not (the God) of the gentiles also? (30) Certainly, of the gentiles also, since (there is but) one God, who will declare the circumcised righteous through faith, and the uncircumcised (righteous) through their faith. (31) So, do we abolish the Law on account of our faith? Let that never happen, but rather do we uphold the Law.
CHAPTER 4.
The example of Abraham (vv. 1-12).
(1) What, then, shall we say about Abraham, our forefather according to the flesh? (2) For if Abraham was justified by his works, he has (grounds for) boasting; but not to God, (3) for what does the scripture say? "Abraham believed in my God, and in his case it counted as righteousness" (vid. Genesis 15.6). (4) Now, to the man who works, his pay is not reckoned as a favour but as his due; (5) but to the man who does not work, but believes in him who affirms the ungodly as upright, his faith is reckoned as righteousness, (6) just as David also speaks of the happiness of the man to whom God attributes righteousness outside of works: (7) "Blessed (are those) whose lawless deeds have been forgiven, and whose sins have been blotted out; (8) blessed (is) the man, whose sin the Lord discounts" (vid. Psalms 32.1-2).
(9) So, does this blessing (come) upon the circumcised (only), or also upon the uncircumcised? For we say that "Faith was attributed to Abraham as righteousness" (vid. Genesis 15.6). (10) How, then, was it attributed (to him)? When he was (already) circumcised, or before he was circumcised? (No,) not after he had been circumcised, but while he was (still) uncircumcised; (11) And he received the sign of circumcision (as) a mark of the righteousness of the faith (which he had) while he was uncircumcised, that he might be the father of all those who believe, though they were uncircumcised, so that righteousness might be attributed to them, (12) and also the father of the circumcised, not only those who are circumcised, but also those who follow in the way of the faith of our father Abraham while he was uncircumcised.
The promise realised through faith (vv. 13-25).
(13) For the promise (given) to Abraham and his seed that he should be the heir to the world (did) not (come) through the Law, but through the righteousness of Faith; (14) for if those (who follow) the Law (are) heirs, faith is destroyed and the promise is rendered invalid. (15) For the Law causes wrath, and where there is no law, neither (is there) any transgression.
(16) For this reason the promise (depends) on faith, in order that it (may rest) on grace (and) be guaranteed to all his descendants, not only those who (follow) the Law, but also those who (share) the faith of Abraham, who is the father of us all, (17) - as it is written "I have made you father of many nations" (vid. Genesis 17.5) - , in the sight of God, in whom he trusted (and) who gives life to the dead, and calls (into existence) the things that are not as though they were; (18) in hope against hope, he believed that he might become "Father of many nations" (vid. Genesis 17.5), in accordance with that which had been spoken, "So shall your descendants be" (vid. Genesis 15.5) (19) And, although he did not weaken in his faith, he was aware that his own body was already worn out, as he was about a hundred years old, and of the deadness of Sarah's womb, (20) but, with regard to the promise of God, he did not waver due to any lack of faith, but grew strong in faith, giving glory to God, (21) and being fully convinced that what (God) had promised he was also able to bring about. (22) And so (faith) "was attributed to him as righteousness" (vid. Genesis 15.6).
(23) That "it was attributed to him" was written, however, not for his sake only, (24) but for our sake also, to whom (faith) is destined to be attributed, (we) who believe in Him, who raised up our Lord Jesus from the dead, (He,) who was delivered up on account of our trespasses, and (who) was raised up for the sake of our justification.
CHAPTER 5.
The results of our justification (vv. 1-11).
(1) So, having been declared righteous on account of our faith, let us have peace with God through our Lord Jesus Christ, (2) through whom we have also gained access by faith into this (state of) grace in which we (now) stand, and let us exult in the expectation of God's glory; (3) and not only (this), but let us also exult in our tribulations, knowing that tribulation brings about endurance, (4) and endurance a proven character, and a proven character hope, (5) and this hope does not lead to disappointment, because God's love had been poured out into our hearts through the Holy Spirit that has been given to us.
(6) But yet, while we were still weak, Christ died for the ungodly at the appointed time. (7) For someone will scarcely die for an upright (man), although someone may possibly venture to die for a (really) good (man); (8) but God proved his love for us, in that Christ died for us, while we were still sinners. (9) Now that we have been justified by His blood, (how) much more, then, are we likely to be saved through Him from (God's) wrath! (10) For if, while we were enemies, we were reconciled to God through the death of His Son, (how) much more likely are we, now that we have been reconciled, to be saved by his life! (11) And not only (this), but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.
Adam and Christ (vv. 12-21).
(12) Therefore, just as, through one man, sin entered into the world, and death through sin, so death also spread to all men, because they had all sinned. (13) For, until the Law, sin was in the world, but it is not charged to anyone's account when there is no law, (14) but death reigned from Adam down to Moses, even over those who had not sinned in the likeness of the transgressions of Adam, who was a type of the (one) who is to come.
(15) But the trespass (is) not like the free gift; for if, by the trespass of one (man), many died, (how) much more did the grace of God and the gift by the grace of one man, Jesus Christ, abound to the advantage of the many! (16) And again, (there is) no (comparison between) this gift and the action of the one (man) who sinned; for the judgment of the one (offence led) to condemnation, and the free gift (stemming) from many trespasses (led) to an acquittal. (17) For if, by the trespass of one (man), death reigned on account of that one (man), (how) much more will those receiving the abundance of grace and the gift of righteousness reign in life through the one Jesus Christ.
(18) So, then, as on account of one trespass the condemnation of all men (occurred), so also on account of one righteous act (comes) the saving of the lives of all men; (19) for, just as through the disobedience of one man many were made sinners, so also through the obedience of one (man) many will be made righteous. (20) Now, the Law inserted itself, so that trespass might abound; but, where sin abounded, grace abounded even more, (21) so that as sin reigned in death, so also grace might reign through righteousness to eternal life through our Lord Jesus Christ.
CHAPTER 6.
Dead to sin, but alive in Christ (vv. 1-14).
(1) What shall we say, then? Should we continue in sin, so that grace may abound? (2) Let that not happen! How should we, who have died in sin, live in it any longer? (3) Or don't you know that all we, who were baptised into Christ Jesus, were baptised into his death? (4) So, through baptism, we were buried with him into his death, that, just as Christ was raised from the dead through the glory of the Father, so we might also walk in newness of life. (5) For, if we have become united with (him) in the likeness of his death, we shall certainly be (united with him in the likeness) of his resurrection; (6) because we know this, that our former personality was crucified with (him), so that the body of sin should be done away with, in order that we should no longer be slaves to sin; (7) for he who has died has been released from his sin.
(8) But, if we have died with Christ, we believe that we shall also live with Him; (9) for we know that Christ, having been raised from the dead, will die no more, (for) death has no more dominion over Him; (10) for the (death) that he died, he died to sin once and for all; but the (life) that he lives, he lives with God. (11) In the same way, you should also consider yourselves to be dead to sin, but living with God in Christ Jesus.
(12) So, do not let sin reign in your mortal bodies, so that you obey their desires, (13) nor present your members to sin as instruments of evil, but present yourselves to God, as if you are alive from the dead, and also (present) your members to God (as) instruments of his righteousness; (14) for sin will have no dominion over you, for you are not living under the Law, but under (God's saving) grace.
Slaves of righteousness (vv. 15-23).
(15) What then? Shall we sin because we are not (living) under the Law but under (God's) grace? May that never happen! (16) Don't you know that, (if) you offer yourselves to someone (as) slaves so as to subject yourselves to (him), you are slaves (of the person) whom you obey, either of sin, (which leads) to death, or of obedience (which leads) to righteousness? (17) But thanks (be) to God, that you were slaves of sin, but that you gave your wholehearted obedience to the pattern of teaching into which you were delivered, (18) and, having been freed from sin, you became slaves of righteousness.(19) I am speaking in human terms on account of the weakness of your flesh; for, as you (once) presented your members (as) slaves to immorality and to wickedness for the purpose of wickedness, so may you now present your members (as) slaves to righteousness for the purpose of sanctification; (20) for, when you were slaves of sin, you were free from (the obligations of) righteousness.
(21) So, what fruit did you then gain (from those experiences,) about which you are now ashamed; for the end of those (things is) death; (22) and now, having been freed from sin, and having become servants of God, you have your fruit in sanctification, and the result (is) eternal life. (23) For the wages of sin (is) death, but the (free) gift of God (is) eternal life in Christ Jesus, our Lord.
CHAPTER 7.
An analogy from marriage (vv. 1-6).
(1) Or don't you know, brothers, for I speak to (those) who know the Law, that the law has dominion over a man for as long as he lives? (2) For a married woman is bound to her husband by law for as long as he lives; but, if he dies, she is discharged from obligation to her husband. (3) So, then, while her husband is living, she would be called an adulteress if she gave herself to another man; but, if her husband does, she is free from any obligation to him, so she is not an adulteress if she gave herself to another man.
(4) So, my brother, you also were made dead to the Law, through the body of Christ, so that you might be given to another, (that is,) to him who was raised up from the dead, so that we might bring forth fruit to God. (5) For, when we were in (accord with) the flesh, the sinful desires aroused by the Law were at work in our members to bring forth fruit to death; (6) But now we have been released from the Law, having died (in relation to that) in which we were being held fast, so that we serve in newness of spirit, and not in the obsolescence of the letter.
The function of the Law (vv. 7-13).
(7) What, then, shall we say? Is the Law sin? May that never be said! Nevertheless, I would not have come to know sin, except through the Law, for I would not have known covetousness, if the Law had not said, "Thou shalt not covet!" (vid. Exodus 20.17; Deuteronomy 5.21) (8) But sin, receiving an opportunity through the commandment, worked in me every kind of covetousness, for, the Law apart, sin (is) dead. (9) I was once alive apart from the Law; but, when the commandment came, sin revived, (10) and I died, and the commandment, which was intended to bring me life, this very (commandment brought me) death. (11) For sin, receiving an opportunity, through the commandment, led me astray and, by means of it, killed (me). (12) Therefore, the Law (is) holy, and the commandment (is) holy, and righteous and good.
The problem of indwelling sin (vv. 13-25).
(13) So, did what (is) good become death to me? May that never be the case! But sin (did), so that it might appear (as) sin by bringing about my death by means of what is good, (and) so that, through the commandment, sin might become exceedingly sinful. (14) For we know that the Law is spiritual, but I am (mere) flesh (and blood), sold as a slave under (the power of) sin. (15) For I do not know what I am doing; for the (thing) that I want (to do), that I do not do, but the (thing) that I hate, that I do. (16) But (even) if I do what I do not want (to do), I (still) agree with the Law, that (it is) fine. (17) But now (it is) no longer I that is doing it, but the sin that dwells within me. (18) For I know that within me, that is within my flesh, there dwells nothing good. For desire is present in my (case), but the (ability) to work out what (is) fine (is) not. (19) For the good that I want (to do), I do not do, but the evil I do not want (to do), that I do. (20) But, if I do what I do not want (to do), it is no longer I that is doing it, but the sin which dwells within me.
(21) So, I find (it to be) the rule, when I want to do good, that evil comes close to me; (22) for I delight in God's law in accordance with my inner self, (23) but I see a different law (at work) in my members, warring against the law of my mind, and taking me prisoner under the law of sin. (24) I (am) a wretched man; who will deliver me out of the body of this death? (25) But thanks (be) to God through Jesus Christ our Lord. So, then, I myself serve God's law with my mind, but sin's law with my flesh.
CHAPTER 8.
The life of the spirit (vv. 1-13).
(1) So now, no condemnation (will ever come) to those (who are) in (union with) Christ Jesus; (2) for the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death. (3) For (as there was) an incapacity in the Law, while it was weak on account of the flesh, God, (by) sending his own son in the likeness of sinful flesh and in order to atone for sin, condemned sin in the flesh, (4) that the requirements of the Law might be fulfilled in us, who walk, not in accordance with the flesh, but in accordance with the Spirit; (5) for those who live in accordance with the flesh set their minds on the (things) of the flesh, but those (who live) in accordance with the Spirit, (set their minds on) the (things) of the Spirit. (6) For the mindset of the flesh (means) death, but the mindset of the Spirit (means) life and peace; (7) therefore, the mindset of the flesh (means) enmity to God, for it is not subject to God's Law, nor indeed can it be; (8) so, those who live in (harmony with) the flesh cannot find favour with God.
(9) However, you are not in (harmony with) the flesh, but with the spirit, if the Spirit of God truly resides within you. But if anyone does not have Christ's Spirit, he does not belong to Him. (10) But if Christ (is) in union with) you, the body (is) dead through sin, but the spirit is alive through righteousness. (11) But if the Spirit of the (One) who raised up Jesus from the dead dwells in you, He who raised up Christ Jesus from the dead will also give life to your mortal bodies through His Spirit that dwells within you.
(12) So then, brothers, you are not under an obligation to the flesh to live in accordance with the flesh, (13) for, if you live in accordance with the flesh, you are bound to die; but, if, by the spirit, you put to death the practices of the body, you will live.
The children of God (vv. 14-17).
(14) For all those who are led by the Spirit of God, they are indeed God's sons. (15) For you did not receive the spirit of bondage to (cause you to) fear again, but you did receive the spirit of adoption, under (the power of) which we cry out "Abba! Father!" (16) The Spirit himself testifies together with our spirit that we are God's children. (17) And, if (we are) his children, (we are) also his heirs; heirs of God indeed, and joint heirs with Christ, so that, even if we suffer together, we may also be glorified together.
The glory that is to be (vv. 18-30).
(18) For I reckon that the sufferings of this present time (are) not comparable (in scale) with the glory which is destined to be revealed in our case. (19) For the whole of creation is waiting with eager anticipation for the sons of God to be revealed; (20) For creation was subjected to futility not on its own account, but through the one who subjected (it), in the hope (21) that creation itself will be delivered from the bondage of decay into the glorious freedom of the children of God. (22) For we know that the whole of creation is groaning in travail right up till the present day; (23) not only (the creation), but also we ourselves who have the first fruits of the Spirit, and even we ourselves are groaning within ourselves as we keenly await our adoption (as sons, and) the redemption of our bodies. (24) For in hope we have our salvation; but a hope that is seen is not hope, for who hopes for what he (already) sees? (25) But, if we hope for what we do not see, we wait (for it) with patience.
(26) In the same way, the Spirit is also providing help for our weaknesses; for we do not know how to pray as we ought, but the Spirit himself intercedes (for us) with unutterable groans. (27) Yet, he who searches (other people's) hearts knows what is in the Spirit's mind, because he pleads on behalf of the holy (ones).
(28) Now, we know that God is working together with all (things) for the good of those who love God, (that is) those who are called according to his purpose. (29) For he decided beforehand the ones whom he also foreordained (to be) conformed to the image of his Son, so that he might be the firstborn among many brothers; (30) And (those) whom he foreordained, those he also called; and (those) whom he called, he also justified; and (those) whom he justified, he also glorified.
God's love (vv. 31-39).
(31) So, what shall we say about these (things)? If God is for us, who can be against us? (32) (He) who did not even spare his own son, but delivered him up for the sake of us all, how will he not also, along with him, graciously give us everything (else)? (33) Who could bring a charge against God's chosen (ones)? (If) God (is the one) who justifies (them), (34) who (is) he that will condemn (them)? Christ Jesus, the (one) who died, and more (than that), (the one who) was raised from the dead, (and) who is on the right (hand) of God, (he it is) who also intercedes for us.
(35) Who shall separate us from the love of Christ? (Shall) tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (36) As it is written, "For your sake we are being put to death all day long, we have been reckoned as sheep for the slaughter (vid. Psalms 44.22)." (37) On the contrary, in all these (things) we are more than conquerors on account of him who loved us. (38) For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor (things) present, nor (things) to come, (39) nor height, nor depth, nor any other created thing, will be able to separate us from the love of God which (is) in Christ Jesus, our Lord.
CHAPTER 9.
God's election of Israel (vv. 1-18).
(1) I am telling the truth in Christ, I am not lying, as my conscience bears witness on my behalf in the Holy Spirit, (2) that I have great grief and unceasing pain in my heart; (3) for I could pray that I, myself, was cut off from Christ for the sake of my brothers, my kinsmen according to the flesh, (4) who are Israelites, to whom (belong) the adoption, and the glory, and the covenants, and the giving of the Law, and the sacred service and the promises.(5) To them (belong) our forefathers, and from them (sprang) Christ according to the flesh, the God who is over all (things), (may he be) blessed forever. Amen.
(6) However, (it is) not as though the word of God has failed, for not all those who are (sprung) from Israel, really (belong) to Israel; (7) nor, because they are Abraham's seed, (do they) all (count as) his children, but "Through Isaac shall your seed be summoned" (vid. Genesis 21.12). (8) That is, (it is) not the children of the flesh that are really the children of God, but (it is) the children of the promise (who) are counted as his seed; (9) for the words of the promise (were) as follows, "I shall come to you at the appointed time, and Sarah will have a son" (vid. Genesis 18.10; 14). (10) And not only (she), but Rebecca, also, when she conceives (children) from the bed of one (man), our forefather Isaac; (11) for when they had not yet been born, nor had they practised anything good or bad, in order that God's purpose concerning election should stand, (12) not of (human) works but of his calling, it was said to her, "The elder will serve the younger" (vid. Genesis 25.23); (13) Just as it is written, "Jacob I loved, but Esau I hated" (vid. Malachi 1.2-3).
(14) What, then, shall we say? (There is) injustice with God, isn't there? May that never be the case! (15) For he says to Moses, "I shall have mercy upon whomever I have mercy, and I shall show compassion to whomever I show compassion" (vid. Exodus 33.19). (16) So, then, (it depends) not upon the (one) who wishes, or upon the (one) who runs, but upon God, (who is) merciful. (17) For the Scripture says to Pharaoh, "For this very (purpose) I raised you up, that I may show my power in you, and that my name may be declared in all the earth" (vid. Exodus 9.16). (18) So, then, he has mercy upon whom he wishes, and he hardens the heart of whom he wishes.
God's wrath and mercy (vv. 19-29).
(19) You will then say to me, "Why does he still find fault? For who can withstand his will?" (20) Indeed, O man, who (do you think) you are to answer back to God? Surely something that was made cannot say to its maker, "Why did you make me like that?" (21) Or does the potter not have authority over the clay to make from the same lump one vessel for sacred (use) and another for ordinary (use)? (22) But (what) if God, (although) wishing to demonstrate his wrath and to make known his power, bore with much tolerance vessels of wrath made fit for destruction, (23) so as to make known the riches of his glory on the vessels of mercy which he had predestined for glory, (24) namely ourselves, whom he called not only from the Jews but also from the gentiles? (25) (It is) as he also says in Hosea, "I shall call (them) my people who are not my people, and her beloved who was not beloved" (vid. Hosea 2.23). (26) "And it will come about that in the place where it was said to them, 'You are not my people', there they will be called sons of the living God" (vid. Hosea 1.10).
(27) Moreover, Isaiah cries out concerning Israel, "If the number of the sons of Israel may be as the sands of the sea, (it is only) a remnant (that) will be saved; (28) for the Lord will execute his sentence upon the earth, while accomplishing (it) without delay" (vid. Isaiah 10.22-23). (29) And, as Isaiah said previously, "If the Lord of Hosts had not left us a seed, we should have become like Sodom, and we should have been made just like Gomorrah" (vid. Isaiah 1.9).
Israel and the Gospel (vv. 30-33).
(30) What shall we say then? That the gentiles, although they were not pursuing righteousness, received righteousness, and (that it was) the righteousness of faith; (31) but Israel, although following a law of righteousness, did not attain to this law. (32) For what reason? Because (they pursued it) not through faith but, as it were, by works; they stumbled on the stumbling-stone, (33) as it is written, "Behold, I lay in Zion a stumbling-stone and a rock to trip over, but he who puts his faith in it will not be put to shame" (vid. Isaiah 28.16).
CHAPTER 10.
Israel and the gospel - continued (vv. 1-4).
(1) Brothers, my heart's desire and my entreaty to God on their behalf (is) for their salvation. (2) For I testify about them that they have a zeal for God; but not on the basis of knowledge, (3) for, being ignorant of God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God; (4) for Christ (is) the fulfilment of the Law with regard to the justification of all who believe.
Salvation for all (vv. 5-21).
(5) For Moses writes that "the man who complies" with the righteousness of the Law "will find life in it" (vid. Leviticus 18.5). (6) But the righteousness (which comes) from faith says thus: "Do not say in your heart 'Who will ascend into heaven (for us)?' " (vid. Deuteronomy 30.12): that is to bring down Christ; (7) or " 'Who will descend into the abyss (for us)?' " (vid. Deuteronomy 30.13): that is to bring Christ up from the dead. (8) But what does it say? "The word is near you, in your mouth and in your heart," (vid. Deuteronomy 30.14): that is the word of faith which we preach. (9) That if ever you should confess the word in your mouth that Jesus (is) Lord, and believe in your heart that God has raised him up from the dead, you will be saved; (10) for one believes in one's heart to (receive) justification, and one confesses with one's mouth to (gain) salvation. (11) For the Scripture says, "No one that believes in him will be put to shame" (vid. Isaiah 21.16). (12) For there is no distinction between Jew and Greek, as the same Lord (is Lord) of all, being rich to all who call upon him; (13) For "Everyone who shall call on the name of the Lord will be saved" (vid. Joel 2.32). (14) How, then, will they call upon (him) in whom they have not believed? And how can they believe (in him) whom they have not heard? How, also, will they hear without a preacher? (15) And how will they preach, if they have not been sent forth? As it is written, "How beautiful (are) the feet of those who bring glad tidings of good (things)" (vid. Isaiah 52.7; Nahum 1.15)!
(16) But they did not all hearken to the good news: for Isaiah says, "Lord, who puts his faith in our report?" (vid. Isaiah 53.1) (17) So, faith (comes) from hearing, and hearing (comes) from the word of Christ. (18) But I ask, "Did they not hear?" Yes, indeed, "Their sound went out into all the earth, and their words to the ends of the world" (vid. Psalms 19.4). (19) But I ask, "Did Israel not know? First Moses says, "I shall provoke you to jealousy by (them that are) no people, and by a foolish nation I shall provoke you to anger" (vid. Deuteronomy 32.21). (20) But Isaiah is very bold, and says, "I was found by those who were not seeking me, (and) I became manifest to those who were not inquiring after me" (vid. Isaiah 65.1). (21) But, as for Israel, he says, "All day long I stretched out my hands to a disobedient and contrary people" (vid. Isaiah 65.2).
CHAPTER 11.
The remnant of Israel (vv. 1-10).
(1) I ask, then, God did not reject his people, did he? May that never happen! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. (2) God never rejected his people, whom he had recognised a long time ago. Or don't you know what the Scripture says about Elijah, when he pleads with God against Israel? (3) "Lord, they have slain your prophets, they have torn down your altars, and I alone am left and they are seeking my life" (vid. I Kings 19.10,14). (4) Yet, how does the divine oracle answer him? "I have left behind for myself seven thousand men who have not bowed the knee to Baal" (vid. I Kings 19.18). (5) So, in this way also there is at the present time a remnant, chosen by grace; (6) Now, if (it is) by grace, (it is) no longer due to works, for otherwise grace would no longer be grace.
(7) What then (follows)? The (thing) that Israel seeks, that it did not obtain, but the elect obtained (it); and the others had their hearts hardened. (8) Just as it is written, "God gave them a spirit of stupor and eyes so that could not see and ears so that could not hear, right up to this very day" (vid. Deuteronomy 29.4; Isaiah 29.10). (9) And David says, "Let their table become a snare and a trap and a stumbling block, and a (source of) retribution for them. (10) Let their eyes be darkened so that they cannot see, and let their backs always be bent" (vid. Psalms 69.22-23;35.8).
The salvation of the gentiles (vv. 11-24).
(11) So, I ask did they (i.e. the Jews) not stumble, so that they might fall completely? God forbid! But, by their fall, salvation (has come) to the gentiles, in order to incite them to envy. (12) Now, if their fall (leads to) the riches of the world and their loss to the riches of the gentiles, how much greater (will be the gain when) the fulfilment of their (faith occurs).
(13) Now, I am speaking to you, the gentiles. So, in as much as I am an apostle to the gentiles, I am glorifying my ministry, (14) if, by this means, I may stir the envy (of those who are of) my flesh, and save some from amongst them. (15) For if their rejection (means) the reconciliation of the world, what (would) their acceptance (mean), but life for (those who were) dead? (16) And, if the first fruits (are considered) holy, so (is) the whole batch; and if the root is holy, so (are) the branches.
(17) But, if some of the branches were broken off, and you, being a wild olive, were engrafted among them, and became a sharer with the root of the rich (sap) of the olive-tree, (18) do not exult over the branches; but, if you are exulting over (them), (it is) not you (that) supports the root, but the root (that supports) you. (19) So, you will say branches were broken off, so that I might be engrafted. Quite right! (20) They were broken off due to their lack of faith, but you were established by your faith. Do not be conceited, but have fear! For, if God did not spare the natural branches, neither will he spare you. (22) See, then, God's kindness and severity; (there is) severity towards those who fell, but towards you (there is) God's kindness, if only you remain in his kindness, for otherwise you too will be lopped off. (23) And they also, if they do not remain in their unbelief, will be grafted in; for God is able to engraft them once more. (24) For, if you were cut out of what (is) by nature a wild olive-tree, and were engrafted, contrary to nature, into a cultivated olive-tree, how much more (easily) will those that are the natural (branches) be engrafted into their own olive-tree.
The restoration of Israel (vv. 25-36).
(25) For, in order that you should not think yourselves wise, I do not want you, brothers, to be unaware of this mystery, (namely) that a dulling of minds has come upon a part of Israel until (the time) when the full number of the gentiles has come in, and (that) by this means all Israel will be saved; just as it is written, " The deliverer will come forth out of Zion, and he will turn away all ungodly (acts) from Jacob. (27) And this (is) my covenant to them, when I shall take away all their sins" (vid. Isaiah 59.20-21). (28) With regard to the gospel, (they are) enemies for your sake, but, with regard to the election, they are beloved for the sake of their forefathers; (29) for the gracious gifts and the calling of God (are) irrevocable. (30) For, just as you were once disobedient to God, but have now been shown mercy due to their disobedience, (31) so also these have now been disobedient, so that, through the mercy (shown) to you, they also might now be shown mercy; (32) for God has imprisoned everyone in their disobedience, so that all might be shown mercy.
(33) O the depth of God's riches and wisdom and knowledge! How unsearchable (are) his judgments and (how) unscrutable (are) his ways! (34) "For who has known the mind of the Lord? Or who has been his counsellor?" (vid. Isaiah 40.13) (35) "Or who has first given him (anything), so that it must be paid back to him?" (vid. Job 41.11) (36) Because from him, and through him, and to him (are) all things. To him be the glory forever. Amen.
CHAPTER 12.
The new life in Christ (vv. 1-8).
(1) Therefore, I beseech you, brothers, by the mercies of God, to present your bodies (as) a living sacrifice, holy, and acceptable to god, and your sacred service as a spiritual (person); (2) And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove (to yourself) what (is) the good, and acceptable, and perfect, will of God.
(3) So, through the grace that has been given to me, I say to every (man) who is among you not to think more highly (of himself) than he ought to think, but to think soberly, as God has distributed to each (man) the measure of faith. (4) For, as we have many parts in one body, and all the parts do not have the same function, (5) so we, (although) many, are one body in Christ, and our parts (are joined) one to another. (6) But, having different gifts according to the grace that has been given to us, whether prophecy, (let us prophesy) in accordance with the proportion of our faith, (17) or ministry, (let us concentrate) on our ministry, or teaching, on our teaching, (8) or he who exhorts, on his exhortation, he that gives, (let him do it) with generosity, he who is put in charge, (let him act) with zeal, (and) he that provides charity, (let him do so) with cheerfulness.
Rules of the Christian life (vv. 9-21).
(9) (Let) love (be) without pretence. Abhor what is evil, and cling to what is good; (10) (be) clearly devoted to one another in brotherly love, set an example in (showing) honour to each other, (11) do not be half-hearted in your diligence, (but) be fervent in spirit, (while) serving the Lord, (12) rejoicing in hope, enduring in tribulation, persisting steadfastly in prayer, (13) providing for the needs of the saints, (and) given to hospitality. (14) Bless those who persecute (you), bless (them) and do not curse (them). (15) Rejoice with those who rejoice, weep with those who weep. (16) Be of the same mind towards one another, do not concern yourselves with exalted things, but condescend to those of low estate. Do not be wise in your own (conceits).
(17) Return evil for evil to no one; have regard for (what is) noble in the presence of all men; (18) if possible, (and in so far as it depends) on you, live in peace with all men. (19) Do not seek vengeance yourselves, my beloved, but give place to (God's) wrath, for it is written, "Vengeance is mine, I will repay" (vid. Deuteronomy 32.35), says the Lord. (20) But, "If your enemy is hungry, feed him; if he is thirsty, give him a drink; for (by) doing this you will heap coals of fire on his head" (vid. Proverbs 25.21-22). (21) Do not be overcome by evil, but overcome evil with good.
CHAPTER 13.
Obedience to rulers (vv. 1-7).
(1) Let every soul be subject to the higher powers, for there is no power except from God, and the (powers) that be are ordained by God; (2) therefore, whoever resists the power resists the ordinance of God, and those who resist will themselves receive condemnation. (3) For those who rule are not a (source of) fear to those who (do) good things, but to those who do evil (ones). Do you wish, then, to have no fear of the power? Do good (then), and you will have praise of the same; (4) for he is God's servant to you for your own good. But, if you do what is evil, be afraid; for he does not bear the sword without reason; for he is the minister of God, an avenger who (brings) retribution to him who practises evil.
(5) Therefore (there is) a compelling reason for you to subject yourselves (to the power), not only on account of (God's) wrath, but also for the sake of your conscience; (6) for this reason you should also pay your taxes, for (the tax-collectors) are God's agents, regularly undertaking this very service. (7) Render to all their dues, taxes to whom taxes (are due), customs to whom customs (are due), respect to whom (respect is due), (and) honour to whom honour (is due).
Brotherly love (vv. 8-10).
(8) Owe no one anything, except to love one another; for he who loves has fulfilled the Law. (9) For the (words of the Law), "You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet" (vid. Exodus 20.13-15,17; Deuteronomy 5.17-19,21), and whatever other commandment (there is), are (all) summed up in this saying, namely, "You shall love your neighbour as yourself" (vid. Leviticus 19.18). (10) Love can do no harm to one's neighbour; therefore, love (is) the fulfilment of the Law.
The coming of the day of Christ (vv. 11-14).
(11) (Do) this too, because you know (that it is) the (appointed) time, that (it is) already the hour for you to be aroused from sleep, for our salvation (is) now nearer than when we (first) believed. (12) The night is far spent, the day is at hand. Let us, therefore, cast off the works of darkness, and let us put on the armour of light. (13) Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. (14) But let us put on the Lord Jesus Christ, and make no provision for the flesh to (fulfil) its desires.
CHAPTER 14.
Do not judge your brother (vv. 1-12).
(1) Now, give a welcome to one who is weak in his faith, but do not get into arguments about doubtful (issues). (2) One (man) believes he can eat everything, but another, who is weak, eats (only) vegetables. (3) Do not let the (one) who eats despise the (one) who does not eat, and do not let the (one) who does not eat pass judgment on the (one) who eats, for God has welcomed him. (4) Who are you to judge another man's house-servant? He stands or falls in relation to his own master; indeed, he will be made to stand, for God has the power to make him stand.
(5) One (man) judges a day as a special day, but another (man) judges that day to be like all other days; let each (man) be fully assured in his own mind; he who observes the day (as a special day) observes it in honour of he Lord. And he who eats, eats in honour of the Lord, for he gives thanks to God; and he who does not eat, does not eat in honour of the Lord, and yet he gives thanks to God. (7) For none of us lives for himself, and none (of us) dies for himself; (8) for, if we live, we live for the Lord, and, if we die, we die for the Lord; so, whether we live or we die, we belong to the Lord. (9) For (it was) for this (purpose that) Christ died and came back to life, so that he might be Lord of both the dead and the living.
(10) But why do you judge your brother? Or why too do you despise your brother? For we shall all stand before God's judgment-seat. (11) For it is written, "As I live, says the Lord, every knee will bow down to me, and every tongue will confess to God" (vid. Isaiah 45.23). (12) So then, each (one) of us will (have to) give an account of himself to God.
Do not make your brother stumble (vv. 13-23).
(13) So, let us not judge one another any more; but rather decide this, not to put a stumbling-block or an occasion for stumbling before your brother. (14) I know, and I am persuaded in the Lord Jesus, that no (food is) unclean in itself; except that to him who considers a thing to be unclean, to him (it is) unclean. (15) Yet, if, because of food, your brother is distressed, you are no longer walking in accordance with love. Do not destroy by your food that (one) for whom Christ died. (16) Then, do not let the good (things) you (do) be slandered. (17) For the Kingdom of God is not (concerned with) eating and drinking, but (with) righteousness, and peace, and joy in the Holy Spirit. (18) For he who serves Christ in this (way is) pleasing to God and acceptable to his (fellow-)men.
(19) So then, let us pursue the (things) that make for peace, and for building one another up. (20) Do not destroy the work of God (just) for the sake of food. All (foods are) clean, but (it is) an evil (thing) for a man to eat (something) when (he considers it) an offence (to do so). (21) (It is) good not to eat meat, or to drink wine, or to (consume anything) which causes your brother offence; (22) the faith which you have, have (it) in accordance with (how you wish to present) yourself before God. Happy is the (man) who does not condemn his own (practice) in relation to what he believes to be right. (23) But he, who has doubts, is condemned if he eats, because (to do so is) not in line with his faith; and everything which (is) not in line with one's faith is a sin.
CHAPTER 15.
Please your fellow-men, not yourself (vv. 1-6).
(1) Now, we who (are) strong ought to bear the weaknesses of those who are not strong, and not to be pleasing ourselves. (2) Let each of us please his neighbour with regard to what (is) good for building him up; (3) for even Christ did not please himself, but, as it is written, "The insults of those insulting you fell upon me" (vid. Psalms 69.9). (4) For all the (things) that were written before were written for our instruction, so that, through our perseverance and through the comfort of the Scriptures, we might have hope. (5) Now, may the God of endurance and of encouragement grant you to be of the same mind as one another according to Christ Jesus, (6) so that, with one accord, you may, with one mouth glorify our God and the Father of our Lord Jesus Christ.
The gospel for Jews and gentiles alike (vv. 7-13).
(7) Therefore, receive one another, even as Christ also received you, for the sake of the glory of God. (8) For I say that Christ has become a minister to the circumcised on behalf of God's truthfulness, that he might confirm the promises (made to) their forefathers, (9) and that the gentiles might glorify God for his mercy. As it is written, "Therefore I shall extol you among the gentiles and sing praises to your name" (vid. Psalms 18.49; 2 Samuel 22.50). (10) And again he says, "Rejoice, (you) gentiles, together with his people" (vid. Deuteronomy 32.43). (11) And again, "Praise the Lord, all (you) gentiles, and let all the peoples praise him" (vid. Psalms 117.1). (12) And again Isaiah says, "The root of Jesse will appear, and one who arises to rule the gentiles; upon him will the gentiles put their hopes" (vid. Isaiah 11.10). (12) And again Isaiah says, "The root of Jesse will appear, and the one who arises to rule the gentiles; upon him will the gentiles put their hopes" (vid. Isaiah 11.10). (13) Now, may the God of hope fill you with every joy and peace, in the belief that you may abound in hope in the power of the Holy Spirit.
EPILOGUE
Paul's missionary commission (vv. 14-21).
(14) Now, about you, my brothers, I myself am also persuaded that you yourselves are also full of goodness, (and) that you have been filled with all knowledge, and that you are able to admonish one another. (15) However, I am writing to you the more outspokenly on some points in order to refresh your memories, because of the grace which has been given to me by God, (16) that I should be a servant of Christ Jesus to the gentiles, administering as a priest the gospel of God, in order that the offering of the gentiles might prove (to be) acceptable, having been sanctified by the holy Spirit.
(17) So, I have my reasons for pride in Christ Jesus (concerning) the (things) of God; (18) for I shall not venture to speak of anything unless (it is one of those things) which Christ has worked through me for the obedience of the gentiles, by my word and deed, (19) through the power of signs and wonders, (and) through the power of the Holy Spirit; so that I have fully preached the gospel of Christ from Jerusalem and all around, as far as Illyricum, (20) but, without further ado, I determined not to preach the gospel (in places) where Christ had (already) been named, so that I should not build upon another's foundation, (21) but, as it is written, "(Those) to whom (the news) about him had not been announced will see, and those who have not heard will understand" (vid. Isaiah 52.15).
Paul's plan to visit Rome (vv. 22-33)
(22) For this reason also I was prevented, on many (occasions), from coming to you; (23) but now that I have no longer have an (untouched) place in these regions, and, having had for some years a longing to come to you, (24) whenever I am on my way to Spain, I hope, while on my journey, to get to see you, and to be escorted there by you, after I have first enjoyed the company of some of you, -- (25) but now I am going to Jerusalem to wait upon the saints. (26) For (the people of) Macedonia and Achaea have been pleased to make some contribution to the poor among the saints in Jerusalem. (27) Yes, they have been pleased (to do that), as they are also in their debt; for, if the gentiles have shared in their spiritual (possessions), they also owe (it to them) to serve them in (relation to) their material (needs). (28) So, after I have completed this (task) and I have secured this fruit in their (possession), I shall depart for Spain via you. (29) And I know that, when I do come to you, I shall come with a full measure of Christ's blessing.
(30) Now, I beg you, brothers, through our Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, (31) so that I may be delivered from the unbelievers in Judea, and that my service to Jerusalem may be acceptable to the saints, (32) so that, when I come to you in joy through the will of God, I shall be able to rest in your company. (33) Now, (may) the God of peace (be) with you all. Amen.
CHAPTER 16.
Personal greetings (vv. 1-24).
(1) Now, I commend to you our sister Phoebe, who is also a deaconess of the congregation that (is) at Cenchreae, (2) so that you may welcome her in (the name of) the Lord in a manner worthy of the saints, and (that) you may assist her in whatever matter she may need your (help), for she herself has also been a benefactor to many (people), including myself.
(3) Give greetings to Prisca and Aquila, my fellow-workers in Christ Jesus, (4) who risked their own necks for my life; to them not only I but also the congregations of the gentiles give thanks. Greet my beloved Epaenetus, who is the first fruits of Asia to Christ. (6) Greet Mary, who has performed many labours for you. (7) Greet Andronicus and Junias, my relatives and my fellow-prisoners, who are prominent among the apostles, and who have been in (union with) Christ before I was.
(8) Greet Ampliatus, my beloved in the Lord. (9) Greet Urbanus, our fellow-worker in Christ, and my beloved Stachys. (10) Greet Apelles, who (is) a genuine (servant) of Christ. Greet those from the household of Aristobulus. (11) Greet Herodian, my relative. Greet those from the household of Narcissus, who are in (union with) the Lord. (12) Greet Tryphaena and Tryphosa, (women) who are working hard in (the name of) the Lord. Greet the beloved Persis, (she) who has performed many labours in (the name of) the Lord. (13) Greet Rufus, the chosen (servant) of the Lord, and his mother, and mine too. (14) Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers that are with them. (15) Greet Philologus and Julia, Nereus and his sister, and Olympas and all the holy (ones) with them. (16) Greet one another with a holy kiss. All the congregations of Christ greet you.
(17) Now, I beg you, brothers, to keep your eyes on those who are causing the divisions and the occasions for stumbling contrary to the teaching which you have learned, and you should steer clear of them; (18) for men of that kind do not serve our Lord Christ, but their own bellies, and by their smooth and flattering (talk) they deceive the hearts of the innocent. (19) For your obedience has come to (the notice of) all; so, I rejoice over you, but I do want you to be discerning about what (is) good and innocent about what (is) evil. (20) And the God of peace will soon crush Satan under your feet.
[(24) (May) the grace of our Lord Jesus Christ be with us all. Amen.]
Doxology (vv. 25-27).
(25) And now to him, who can make you strong (in the practice of the Christian faith) in accordance with the gospel that I preach and the proclamation of Jesus Christ according to the revelation of that (sacred) mystery, which has been kept secret for long-lasting times, (26) but which has now been made manifest through the writings of the prophets, (and) made known to all the nations in accordance with the command of the eternal God to (promote) the obedience of faith, (27) to him, that God who alone is wise, (may there be) glory through Jesus Christ forever. Amen.
APPENDIX: QUOTATIONS FROM ST. PAUL'S EPISTLE TO THE ROMANS
Listed below are quotations taken from the above text. In each case, the words are given in the original Greek, followed by a translation from the Latin Vulgate, and the English of the traditional Authorised Version of the Bible. Where the wording of the latter may be somewhat opaque, the reader can of course consult the translation above for an alternative, and hopefully more readable, version.
1) i. 9-10:
ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι / πάντοτε ἐπι των προσευχῶν μου
quod sine intermissione memoriam vestri facio / semper in orationibus meis
without ceasing I make mention of you / always in my prayers
2) i. 17:
Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.
iustus autem ex fide vivit.
The just shall live by faith.
3) i. 25:
καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα
et coluerunt et servierunt creaturae potius quam creatori
and worshipped and served the creature more than the creator
4) ii. 14:
οὕτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος
eiusmodi legem non habentes ipsi sibi sunt lex
these, having not the law, are a law unto themselves
5) iii. 4:
γινέσθω δὲ ὁ θεός ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης
est autem Deus verax, omnis autem homo mendax
let God be true but every man a liar
6) iii. 8:
καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά
et sicut aiunt nos quidam dicere faciamus mala ut veniant bona
and as some affirm that we say, Let us do evil, that good may come
7) iv. 15:
οὗ δὲ οὐκ ἔστιν νόμος, οὔδε παράβασις.
ubi enim non est lex, nec praevaricatio.
where no law is, there is no transgression.
8) iv. 18)
ὅς παρ' ἐλπίδα επ' ἐλπίδι ἐπίστευσεν
qui contra spem in spem credidit
Who against hope believed in hope
9) v. 5)
ἡ δὲ ἐλπὶς οὐ καταισκύνει
spes autem non confundit
And hope maketh not ashamed
10) v. 20)
οὗ δὲ ἐπλεονασεν ἡ ἁμαρτία, ὑπερεπεπίσσευσεν ἡ χάρις
ubi autem abundavit delictum, superabundavit gratia
But where sin abounded, grace did much more abound
11) vi. 1)
ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ;
permanebimus in peccato ut gratia abundet?
Shall we continue in sin, that grace may abound?
12) vi. 9:
εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκετι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει
scientes quod Christus surgens ex mortuis iam non moritur; mors illi ultra non dominabitur.
Knowing that Christ being raised from the dead dieth no more; death hath no dominion over him.
13) vi. 23:
τὰ γὰρ ὀψώνια τῆς ἁμαπτίας θάνατος
stipendia enim peccati mors
For the wages of sin is death
14) vii. 19:
οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω.
non enim quod volo bonum hoc facio, sed quod nolo malum hoc ago.
For the good that I would I do not: but the evil I would not, that I do.
15) vii. 24:
ταλαίπωρος ἐγὼ ἄνθρωπος·τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;
infelix ego homo; quis me liberabit de corporis mortis huius?
O wretched man that I am! Who shall deliver me from the body of this death?
16) viii. 6:
τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος
nam prudentia carnis mors
For to be carnally minded is death
17) viii. 15:
οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ὧ κράζομεν Ἀββά ὁ πατήρ
non enim accepistis spiritum servitutis iterum in timore, sed accepistis Spiritum adoptionis filiorum in quo clamamus Abba Pater
For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
18) viii. 22:
οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν
scimus enim quod omnis creatura ingemescit et parturit usque adhuc
For we know that the whole creation groaneth and travaileth in pain together until now.
19) viii. 28:
ὄιδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν
scimus autem quoniam diligentibus Deum omnia cooperantur in bonum
And we know that all things work together for good to them that love God
20) viii. 31:
εἰ ὁ θεὸς ὑπερ ἡμῶν, τίς καθ' ἡμῶν;
si Deus pro nobis, quis contra nos?
If God be for us who can be against us?
21) viii. 35:
τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;
quis nos separabit a caritate Christi?
Who shall separate us from the love of Christ?
22) viii. 38-39:
πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὐτε ἀρχαὶ οὐτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις / οὔτε ὕψωμα οὔτε βάθος οὔτε κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῳ Ἰησοῦ τῷ κυριῳ ἡμῶν.
certus sum enim quia neque mors neque vita neque angeli neque principatus neque instantia neque futura neque fortudines / neque altitudo neque profundum neque creatura alia poterit nos separare a caritate Dei quae est in Christo Iesu Domino nostro.
For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, / Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Jesus Christ our Lord.
23) ix. 3:
τῶν συγγενῶν μου κατὰ σάρκα
cognati mei secundum carnem
my kinsmen according to the flesh
24) ix. 21:
ἤ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;
an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem aliud vero in contumeliam?
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
25) x. 2:
ζῆλον θεοῦ ἔχουσιν· ἀλλ' οὐ κατ' ἐπίγνωσισν
aemulationem Dei habent sed non secundum scientiam
they have a zeal of God, but not according to knowledge
26) xii. 2:
καὶ μὴ συνσχηματίζεσθε τῳ αἰῶνι τουτῷ, ἀλλὰ μεταμορφοῦθε τῇ ἀνακαινώσει τοῦ νοός
et nolite conformari huic saeculo, sed reformamini in novitate sensus vestri
And be ye not conformed to this world: but be ye transformed by the renewing of your mind
27) xii. 9-13:
ἡ ἀγάπη ἀνυπόκριτος. ἀποστυγοῦντες τὸ πονηρού, κολλώμενοι τῷ ἀγαθῷ· / τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι, / τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῷ δουλεύοντες, / τῇ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες, / ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, τὴν φιλοξενίαν διώκοντες
dilectio sine simulatione. odientes malum, adherentes bono; / caritatem fraternitatis invicem diligentes, honore invicem praevenientes, / sollicitudine non pigri, spiritu ferventes Domino servientes, / spe gaudentes, in tribulatione patientes, orationi instantes, / necessitatibus sanctorum communicantes, hospitalitatem sectantes
Let love be without dissimulation. Abhor that which is evil; cling to that which is good. / Be kindly affectioned one to another with brotherly love; in honour preferring one another; / Not slothful in business; fervent in spirit, serving the Lord; / Rejoicing in hope; patient in tribulation; continuing instant in prayer; / Distributing to the necessity of the saints; given to hospitality.
28) xii. 14:
εὐλογεῖτε τοὺς διώκοντας, εὐλογειτε καὶ μὴ καταρᾶσθε.
benedicite persequentibus, benedicite et noli maledicere.
Bless them which persecute you: bless, and curse not.
29) xii. 15:
χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαίοντων.
gaudere cum gaudentibus, flere cum flentibus.
Rejoice with them that do rejoice, and weep with them that weep.
30) xii. 16:
Μὴ γίνεσθε φρόνιμοι παρ' ἑαυτοῖς.
nolite esse prudentes apud vosmet ipsos.
Be not wise in your own conceits.
31) xii. 19:
Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος.
mihi vindictam, ego retribuam, dicit Dominus.
Vengeance is mine: I will repay, saith the Lord.
32) xii. 20:
ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπι τὴν κεφαλὴν αὐτοῦ.
sed si esuriet inimicus tuus, cibum illum; si sitit potum, da illi; hoc enim faciens carbones ignis congeres super caput eius.
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.
33) xii. 21:
μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν.
noli vinci a malo, sed vince in bono malum.
Be not overcome of evil, but overcome evil with good.
34) xiii. 1-2:
πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἐστιν ἐξουσία εἰ μὴ ὑπο θεοῦ, αἱ οὖσια ὑπο Θεοῦ τεταγμέναι εἰσιν. / ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῃ τοῦ θεοῦ διαταγῇ, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται.
omnis anima potestatibus sublimioribus subdita sit, non est enim potestas nisi a Deo quae autem sunt a Deo ordinatae sunt. / itaque qui resistit potestati Dei ordinationi resistit, qui autem resistunt ipsi sibi damnationem adquirunt.
Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. / Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
35) xiii. 7:
ἀπόδοτε πᾶσι τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν.
reddite omnibus debita, cui tributum tributum, cui vectigal vectigal, cui timorem timorem, cui honorem honorem.
Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to who fear; honour to whom honour.
36) xiii. 10:
πλήρωμα οὖν νόμου ἡ ἀγάπη.
plenitudo ergo legis est dilectio.
therefore love is the fulfilling of the law.
37. xiii. 11-12:
Καὶ τοῦτο εἰδότε τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι, νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἤ ὅτε επιστεύσαμεν. / ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθωμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός.
et hoc scientes tempus, quia hora est iam nos de somno surgere, nunc enim propior est nostra salus quam cum credimus. / nox praecessit dies autem adpropiavit abiciamus ergo opera tenebrarum et induamur arma lucis.
And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. / The night is far spent, the day is at hand: let us therefore cast off the works of darkness and put on the armour of light.
38) xiii. 13-14:
ὡς ἐν ἡμέρα εὐσκημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζηλῳ. / ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκός πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.
sicut in die honeste ambulemus, non in comesationibus et ebrietatibus, non in cubilibus et impudicitibus, non in contentione at aemulatione. / sed induite Dominum Iesum Christum, et carnis curam ne feceritis in desideriis.
Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. / But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (N.B. These were the two verses upon which the eyes of St. Augustine of Hippo chanced to fall, when, in an agony of indecision, he snatched up the copy of the letters of St. Paul that he had with him in that garden in Milan in the year 386 A.D. In an instant, the submission of his will was accomplished. - see "Take up and read", published on this blog, 16 February 2010.)
39) xiv. 1:
Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μῃ εἰς διακρίσεις διαλογισμῶν.
infirmum autem in fide adsumite, non in disceptationibus cogitationum.
Him that is weak in the faith receive ye, but not to doubtful disputations.
40) xiv. 5:
ἕκαστος ἐν τῷ ἰδίῳ νοΐ πληροφείσθω
unusquisque in suo sensu abundet
Let every man be fully persuaded in his own mind.
41) xiv. 7:
Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ
nemo enim nostrum sibi vivit
For none of us liveth to himself.
42) xiv. 13:
τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἤ σκάδαλον.
ne ponatis offendiculum fratri vel scandalum.
that no man put a stumbling-block or an occasion to stumble in his brother's way.
43) xv. 1:
Ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν
debemus autem nos firmiores imbecillitates infirmorum sustinere
We then that are strong ought to bear the infirmities of the weak.
Power of the Gospel (vv. 16-17).
(16) For I am not ashamed of the good news; it is, in fact, the power of God for the salvation of everyone who believes, both the Jew in the first place, and (then) the Greek. (17) For in it the righteousness of God is revealed by faith (and) for faith, as it has been written, "But the righteous will live by faith." (vid. Habbakuk 2.4)
The guilt of mankind (vv. 18-32).
(18) For the wrath of God is being revealed from heaven against all the ungodliness and unrighteousness of men who suppress the truth in an unrighteous way, (19) because what they know about God is evident amongst them, for God revealed (it) to them. (20) For from the creation of the world, his invisible (qualities), both his eternal power and divinity, may clearly be seen, as they are perceived from the (things) that are made, and so these people have no excuse; (21) for, although they knew God, they did not recognise (him) as God or give (him) thanks, but were given over to futile things in their reasoning, and their senseless minds became darkened. (22) Professing themselves to be wise, they became foolish, (23) and turned the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, four-footed (beasts) and reptiles.
(28) Even as they refused to have knowledge of God, God gave them up to a reprobate mental state, to do things (which were) improper, (29) being filled with all wrongdoing, wickedness, covetousness, vice, (being) full of envy, murder, strife, deceit, malice, (being) rumourmongers, slanderers, god-haters, insolent, arrogant, braggarts, inventors of evil things, disobedient to parents, senseless, faithless, unfeeling, unmerciful; although those who know full well God's ordinance that those who practise such things are deserving of death, they not only keep on doing them, but they also approve of those practising (them).
CHAPTER 2.
The righteous judgment of God (vv. 1-16).
(1) So, you have no excuse, O man, everyone (of you) who judges; for while you are passing judgment on someone else, you are condemning yourself, for you who are judging are practising the same things. (2) Now we know that, in accordance with truth, God's judgment is against those who practise such things.
(3) But do you think this, O man who judges those who practise such things and does the same, that you will escape the judgment of God? (4) Or do you despise the wealth of his goodness, forbearance and patience, not knowing that the kindness of God leads you to repentance? (5) But, in accordance with your stubborness and unrepentant heart, you are storing up for yourself wrath on the day of wrath and of the revelation of the divine judgment of God, (6) who will pay back to each one (of us) in accordance with his works; (7) on the one hand, eternal life to those who are seeking glory, and honour, and incorruptibility by perseverance in good deeds, (8) but, to those who disobey the truth but obey unrighteousness, (there will be) wrath and indignation, (9) tribulation and distress upon the soul of every man who commits evil, both of the Jew in the first place, and (then) of the Greek; (10) but glory, and honour, and peace (will come) to every (man) who does good, both to the Jew in the first place, and (then) to the Greek; (11) for there is no favouritism with God.
(12) For all those who have sinned outside the Law will perish outside the Law; and all those who have sinned within the Law will be judged in accordance with the Law; (13) for the hearers of the Law will not be righteous in the sight of God, but the followers of the Law will be justified; (14) for, whenever gentiles, who do not have the Law, follow by their nature the Law's (requirements), these (people), although they do not have the Law, are a law unto themselves; (15) (they are) the ones who show the effect of the Law written on their hearts, to which their conscience bears witness, and their own thoughts are accusing, or even excusing (them), (16) on the day (when,) according to that Gospel of mine, God, through Jesus Christ, will judge the secrets of mankind.
Jews and the Law (vv. 17-29).
(17) If you call yourself a Jew, and you are relying upon the Law and glorying in God, (18) and you know his will and, having been instructed in the law, you approve the things that really matter, (19) and you have persuaded yourself that you are a guide to the blind, a light to those (who are) in darkness, (20) a corrector of the foolish, a teacher of babies, who possesses in the Law the embodiment of knowledge and of the truth, - (21) so do you, the one who teaches someone else, not teach yourself? Do you, the one who preaches "Do not steal!" steal (yourself)? (22) Do you, (the one) who says, "Do not commit adultery!" commit adultery? Do you, who abhors idols, rob temples? (23) Do you, who takes a pride in law, by your transgression of the Law dishonour God? (24) For, " because of you, the name of God is being blasphemed among the gentiles," just as it is written (vid. Isaiah 52.5, Ezekiel 36.20)
(25) For circumcision is beneficial (only) if you follow the Law; but, if you are a transgressor of the Law, your circumcision has become uncircumcision. (26) If, therefore, an uncircumcised (man) keeps the righteous requirements of the Law, his uncircumcision will be counted as circumcision; (27) indeed, the uncircumcised (man) who fulfils the Law through his nature will condemn you, who (is) a transgressor of the Law due to (concentrating on) its letter and on circumcision. (28) For he is no Jew who (is only one) outwardly, nor (is the process of) circumcision (only one which is) visible in the flesh; (29) but (he is) a Jew who (is one) inwardly, and circumcision (is a matter) of the heart in relation to the spirit, not the letter, and the credit for this (comes) not from men but from God.
CHAPTER 3.
The Jews and the Law - continued (vv. 1-8).
(1) So, what (is) the advantage of (being) a Jew, or what (is) the benefit of circumcision? (2) A great deal, in every way! Because, in the first place, God's message was entrusted (to them). (3) What then? If some were without faith, would their lack of faith not do away with the fidelity of God? (4) May that never happen! But let God be true, and every man a liar, even as it is written, "So you might be justified in your words and prevail when you are being judged." (vid. Psalms 51.4) (5) But, if our unrighteousness emphasises the righteousness of God, what shall we say? God (is) not (being) unjust when he vents his wrath, is he? I speak as a man (does). (6) May that never be (said) - since how would God (then) judge the world?
(7) Yet, if the truth of God should abound to his glory by means of my untruthfulness, why am I still also being judged as a sinner? (8) And (why) not (say), just as we are being falsely accused (of saying), and as some (men) claim that we say, "Let us do evil, so that good may come (of it)"? The condemnation of such (men) is just.
We are all guilty (vv. 9-20).
(9) What then? Are we (Jews) at a disadvantage? By no means; for we have previously charged both Jews and Greeks that they are all are under sin, (10) as it is written: "There is no righteous (man), (no) not one, (11) there is no one with any understanding (of God), there is no one seeking God; (12) all (men) have turned aside from (Him), they have (all) become sinful together; there is no one who does good things, there is not even one (vid. Psalms 14.1-3; 53.1-3; Ecclesiastes 7.20). (13) Their throat (is) an opened grave, they have practised deceit with their tongues (vid. Psalms 5.9), the venom of vipers is behind their lips (vid. Psalms 140.3), (14) (and) their mouth is full of curses and bitter (remarks) (vid. Psalms 10.7); (15) their feet (are) swift to shed blood, (16) ruin and misery (are) in their paths, (17) and they have not known the way of peace (vid. Isaiah 59.7-8; Proverbs 1.16) (18) Nor is the fear of God before their eyes" (vid. Psalms 36.1).
(19) Now we know that, whatever the Law says, it is speaking to those (who are) subject to the Law, so that every mouth may be closed and the whole world may become accountable to God; (20) therefore, not a single human being will be justified in his sight by the works of the Law, for through the Law (comes) an (accurate) knowledge of sin.
Righteousness through faith (vv. 21-31).
(21) And now God's righteousness apart from the Law has been revealed, as it is affirmed by the Law and the Prophets, (22) and God's saving grace through faith in Jesus Christ (comes) to all those who believe, for there is no distinction (between them). (23) For (as) all have sinned and fall short of the glory of God, (24) (they are) justified by his grace (as) a (free) gift through the redemption that (is) in Jesus Christ, (25) whom God set forth (as) an atoning sacrifice through faith in his blood to (be) a demonstration of his saving grace through the remission of sins which were committed in former times, due to the forbearance of God; (26) (this was) in order to show his saving grace at the present time, and that he himself was merciful and that a (man) is justified through faith in Jesus Christ.
(27) Where, then, (is) our boasting (about our own achievements)? It is excluded. But on what basis? (That) of our actions? No, indeed, but rather on the basis of our faith. (28) For we reckon that a man is justified by faith, apart from the Law. (29) Or (is) God (the God) of the Jews alone? (Is he) not (the God) of the gentiles also? (30) Certainly, of the gentiles also, since (there is but) one God, who will declare the circumcised righteous through faith, and the uncircumcised (righteous) through their faith. (31) So, do we abolish the Law on account of our faith? Let that never happen, but rather do we uphold the Law.
CHAPTER 4.
The example of Abraham (vv. 1-12).
(1) What, then, shall we say about Abraham, our forefather according to the flesh? (2) For if Abraham was justified by his works, he has (grounds for) boasting; but not to God, (3) for what does the scripture say? "Abraham believed in my God, and in his case it counted as righteousness" (vid. Genesis 15.6). (4) Now, to the man who works, his pay is not reckoned as a favour but as his due; (5) but to the man who does not work, but believes in him who affirms the ungodly as upright, his faith is reckoned as righteousness, (6) just as David also speaks of the happiness of the man to whom God attributes righteousness outside of works: (7) "Blessed (are those) whose lawless deeds have been forgiven, and whose sins have been blotted out; (8) blessed (is) the man, whose sin the Lord discounts" (vid. Psalms 32.1-2).
(9) So, does this blessing (come) upon the circumcised (only), or also upon the uncircumcised? For we say that "Faith was attributed to Abraham as righteousness" (vid. Genesis 15.6). (10) How, then, was it attributed (to him)? When he was (already) circumcised, or before he was circumcised? (No,) not after he had been circumcised, but while he was (still) uncircumcised; (11) And he received the sign of circumcision (as) a mark of the righteousness of the faith (which he had) while he was uncircumcised, that he might be the father of all those who believe, though they were uncircumcised, so that righteousness might be attributed to them, (12) and also the father of the circumcised, not only those who are circumcised, but also those who follow in the way of the faith of our father Abraham while he was uncircumcised.
The promise realised through faith (vv. 13-25).
(13) For the promise (given) to Abraham and his seed that he should be the heir to the world (did) not (come) through the Law, but through the righteousness of Faith; (14) for if those (who follow) the Law (are) heirs, faith is destroyed and the promise is rendered invalid. (15) For the Law causes wrath, and where there is no law, neither (is there) any transgression.
(16) For this reason the promise (depends) on faith, in order that it (may rest) on grace (and) be guaranteed to all his descendants, not only those who (follow) the Law, but also those who (share) the faith of Abraham, who is the father of us all, (17) - as it is written "I have made you father of many nations" (vid. Genesis 17.5) - , in the sight of God, in whom he trusted (and) who gives life to the dead, and calls (into existence) the things that are not as though they were; (18) in hope against hope, he believed that he might become "Father of many nations" (vid. Genesis 17.5), in accordance with that which had been spoken, "So shall your descendants be" (vid. Genesis 15.5) (19) And, although he did not weaken in his faith, he was aware that his own body was already worn out, as he was about a hundred years old, and of the deadness of Sarah's womb, (20) but, with regard to the promise of God, he did not waver due to any lack of faith, but grew strong in faith, giving glory to God, (21) and being fully convinced that what (God) had promised he was also able to bring about. (22) And so (faith) "was attributed to him as righteousness" (vid. Genesis 15.6).
(23) That "it was attributed to him" was written, however, not for his sake only, (24) but for our sake also, to whom (faith) is destined to be attributed, (we) who believe in Him, who raised up our Lord Jesus from the dead, (He,) who was delivered up on account of our trespasses, and (who) was raised up for the sake of our justification.
CHAPTER 5.
The results of our justification (vv. 1-11).
(1) So, having been declared righteous on account of our faith, let us have peace with God through our Lord Jesus Christ, (2) through whom we have also gained access by faith into this (state of) grace in which we (now) stand, and let us exult in the expectation of God's glory; (3) and not only (this), but let us also exult in our tribulations, knowing that tribulation brings about endurance, (4) and endurance a proven character, and a proven character hope, (5) and this hope does not lead to disappointment, because God's love had been poured out into our hearts through the Holy Spirit that has been given to us.
(6) But yet, while we were still weak, Christ died for the ungodly at the appointed time. (7) For someone will scarcely die for an upright (man), although someone may possibly venture to die for a (really) good (man); (8) but God proved his love for us, in that Christ died for us, while we were still sinners. (9) Now that we have been justified by His blood, (how) much more, then, are we likely to be saved through Him from (God's) wrath! (10) For if, while we were enemies, we were reconciled to God through the death of His Son, (how) much more likely are we, now that we have been reconciled, to be saved by his life! (11) And not only (this), but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.
Adam and Christ (vv. 12-21).
(12) Therefore, just as, through one man, sin entered into the world, and death through sin, so death also spread to all men, because they had all sinned. (13) For, until the Law, sin was in the world, but it is not charged to anyone's account when there is no law, (14) but death reigned from Adam down to Moses, even over those who had not sinned in the likeness of the transgressions of Adam, who was a type of the (one) who is to come.
(15) But the trespass (is) not like the free gift; for if, by the trespass of one (man), many died, (how) much more did the grace of God and the gift by the grace of one man, Jesus Christ, abound to the advantage of the many! (16) And again, (there is) no (comparison between) this gift and the action of the one (man) who sinned; for the judgment of the one (offence led) to condemnation, and the free gift (stemming) from many trespasses (led) to an acquittal. (17) For if, by the trespass of one (man), death reigned on account of that one (man), (how) much more will those receiving the abundance of grace and the gift of righteousness reign in life through the one Jesus Christ.
(18) So, then, as on account of one trespass the condemnation of all men (occurred), so also on account of one righteous act (comes) the saving of the lives of all men; (19) for, just as through the disobedience of one man many were made sinners, so also through the obedience of one (man) many will be made righteous. (20) Now, the Law inserted itself, so that trespass might abound; but, where sin abounded, grace abounded even more, (21) so that as sin reigned in death, so also grace might reign through righteousness to eternal life through our Lord Jesus Christ.
CHAPTER 6.
Dead to sin, but alive in Christ (vv. 1-14).
(1) What shall we say, then? Should we continue in sin, so that grace may abound? (2) Let that not happen! How should we, who have died in sin, live in it any longer? (3) Or don't you know that all we, who were baptised into Christ Jesus, were baptised into his death? (4) So, through baptism, we were buried with him into his death, that, just as Christ was raised from the dead through the glory of the Father, so we might also walk in newness of life. (5) For, if we have become united with (him) in the likeness of his death, we shall certainly be (united with him in the likeness) of his resurrection; (6) because we know this, that our former personality was crucified with (him), so that the body of sin should be done away with, in order that we should no longer be slaves to sin; (7) for he who has died has been released from his sin.
(8) But, if we have died with Christ, we believe that we shall also live with Him; (9) for we know that Christ, having been raised from the dead, will die no more, (for) death has no more dominion over Him; (10) for the (death) that he died, he died to sin once and for all; but the (life) that he lives, he lives with God. (11) In the same way, you should also consider yourselves to be dead to sin, but living with God in Christ Jesus.
(12) So, do not let sin reign in your mortal bodies, so that you obey their desires, (13) nor present your members to sin as instruments of evil, but present yourselves to God, as if you are alive from the dead, and also (present) your members to God (as) instruments of his righteousness; (14) for sin will have no dominion over you, for you are not living under the Law, but under (God's saving) grace.
Slaves of righteousness (vv. 15-23).
(15) What then? Shall we sin because we are not (living) under the Law but under (God's) grace? May that never happen! (16) Don't you know that, (if) you offer yourselves to someone (as) slaves so as to subject yourselves to (him), you are slaves (of the person) whom you obey, either of sin, (which leads) to death, or of obedience (which leads) to righteousness? (17) But thanks (be) to God, that you were slaves of sin, but that you gave your wholehearted obedience to the pattern of teaching into which you were delivered, (18) and, having been freed from sin, you became slaves of righteousness.(19) I am speaking in human terms on account of the weakness of your flesh; for, as you (once) presented your members (as) slaves to immorality and to wickedness for the purpose of wickedness, so may you now present your members (as) slaves to righteousness for the purpose of sanctification; (20) for, when you were slaves of sin, you were free from (the obligations of) righteousness.
(21) So, what fruit did you then gain (from those experiences,) about which you are now ashamed; for the end of those (things is) death; (22) and now, having been freed from sin, and having become servants of God, you have your fruit in sanctification, and the result (is) eternal life. (23) For the wages of sin (is) death, but the (free) gift of God (is) eternal life in Christ Jesus, our Lord.
CHAPTER 7.
An analogy from marriage (vv. 1-6).
(1) Or don't you know, brothers, for I speak to (those) who know the Law, that the law has dominion over a man for as long as he lives? (2) For a married woman is bound to her husband by law for as long as he lives; but, if he dies, she is discharged from obligation to her husband. (3) So, then, while her husband is living, she would be called an adulteress if she gave herself to another man; but, if her husband does, she is free from any obligation to him, so she is not an adulteress if she gave herself to another man.
(4) So, my brother, you also were made dead to the Law, through the body of Christ, so that you might be given to another, (that is,) to him who was raised up from the dead, so that we might bring forth fruit to God. (5) For, when we were in (accord with) the flesh, the sinful desires aroused by the Law were at work in our members to bring forth fruit to death; (6) But now we have been released from the Law, having died (in relation to that) in which we were being held fast, so that we serve in newness of spirit, and not in the obsolescence of the letter.
The function of the Law (vv. 7-13).
(7) What, then, shall we say? Is the Law sin? May that never be said! Nevertheless, I would not have come to know sin, except through the Law, for I would not have known covetousness, if the Law had not said, "Thou shalt not covet!" (vid. Exodus 20.17; Deuteronomy 5.21) (8) But sin, receiving an opportunity through the commandment, worked in me every kind of covetousness, for, the Law apart, sin (is) dead. (9) I was once alive apart from the Law; but, when the commandment came, sin revived, (10) and I died, and the commandment, which was intended to bring me life, this very (commandment brought me) death. (11) For sin, receiving an opportunity, through the commandment, led me astray and, by means of it, killed (me). (12) Therefore, the Law (is) holy, and the commandment (is) holy, and righteous and good.
The problem of indwelling sin (vv. 13-25).
(13) So, did what (is) good become death to me? May that never be the case! But sin (did), so that it might appear (as) sin by bringing about my death by means of what is good, (and) so that, through the commandment, sin might become exceedingly sinful. (14) For we know that the Law is spiritual, but I am (mere) flesh (and blood), sold as a slave under (the power of) sin. (15) For I do not know what I am doing; for the (thing) that I want (to do), that I do not do, but the (thing) that I hate, that I do. (16) But (even) if I do what I do not want (to do), I (still) agree with the Law, that (it is) fine. (17) But now (it is) no longer I that is doing it, but the sin that dwells within me. (18) For I know that within me, that is within my flesh, there dwells nothing good. For desire is present in my (case), but the (ability) to work out what (is) fine (is) not. (19) For the good that I want (to do), I do not do, but the evil I do not want (to do), that I do. (20) But, if I do what I do not want (to do), it is no longer I that is doing it, but the sin which dwells within me.
(21) So, I find (it to be) the rule, when I want to do good, that evil comes close to me; (22) for I delight in God's law in accordance with my inner self, (23) but I see a different law (at work) in my members, warring against the law of my mind, and taking me prisoner under the law of sin. (24) I (am) a wretched man; who will deliver me out of the body of this death? (25) But thanks (be) to God through Jesus Christ our Lord. So, then, I myself serve God's law with my mind, but sin's law with my flesh.
CHAPTER 8.
The life of the spirit (vv. 1-13).
(1) So now, no condemnation (will ever come) to those (who are) in (union with) Christ Jesus; (2) for the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death. (3) For (as there was) an incapacity in the Law, while it was weak on account of the flesh, God, (by) sending his own son in the likeness of sinful flesh and in order to atone for sin, condemned sin in the flesh, (4) that the requirements of the Law might be fulfilled in us, who walk, not in accordance with the flesh, but in accordance with the Spirit; (5) for those who live in accordance with the flesh set their minds on the (things) of the flesh, but those (who live) in accordance with the Spirit, (set their minds on) the (things) of the Spirit. (6) For the mindset of the flesh (means) death, but the mindset of the Spirit (means) life and peace; (7) therefore, the mindset of the flesh (means) enmity to God, for it is not subject to God's Law, nor indeed can it be; (8) so, those who live in (harmony with) the flesh cannot find favour with God.
(9) However, you are not in (harmony with) the flesh, but with the spirit, if the Spirit of God truly resides within you. But if anyone does not have Christ's Spirit, he does not belong to Him. (10) But if Christ (is) in union with) you, the body (is) dead through sin, but the spirit is alive through righteousness. (11) But if the Spirit of the (One) who raised up Jesus from the dead dwells in you, He who raised up Christ Jesus from the dead will also give life to your mortal bodies through His Spirit that dwells within you.
(12) So then, brothers, you are not under an obligation to the flesh to live in accordance with the flesh, (13) for, if you live in accordance with the flesh, you are bound to die; but, if, by the spirit, you put to death the practices of the body, you will live.
The children of God (vv. 14-17).
(14) For all those who are led by the Spirit of God, they are indeed God's sons. (15) For you did not receive the spirit of bondage to (cause you to) fear again, but you did receive the spirit of adoption, under (the power of) which we cry out "Abba! Father!" (16) The Spirit himself testifies together with our spirit that we are God's children. (17) And, if (we are) his children, (we are) also his heirs; heirs of God indeed, and joint heirs with Christ, so that, even if we suffer together, we may also be glorified together.
The glory that is to be (vv. 18-30).
(18) For I reckon that the sufferings of this present time (are) not comparable (in scale) with the glory which is destined to be revealed in our case. (19) For the whole of creation is waiting with eager anticipation for the sons of God to be revealed; (20) For creation was subjected to futility not on its own account, but through the one who subjected (it), in the hope (21) that creation itself will be delivered from the bondage of decay into the glorious freedom of the children of God. (22) For we know that the whole of creation is groaning in travail right up till the present day; (23) not only (the creation), but also we ourselves who have the first fruits of the Spirit, and even we ourselves are groaning within ourselves as we keenly await our adoption (as sons, and) the redemption of our bodies. (24) For in hope we have our salvation; but a hope that is seen is not hope, for who hopes for what he (already) sees? (25) But, if we hope for what we do not see, we wait (for it) with patience.
(26) In the same way, the Spirit is also providing help for our weaknesses; for we do not know how to pray as we ought, but the Spirit himself intercedes (for us) with unutterable groans. (27) Yet, he who searches (other people's) hearts knows what is in the Spirit's mind, because he pleads on behalf of the holy (ones).
(28) Now, we know that God is working together with all (things) for the good of those who love God, (that is) those who are called according to his purpose. (29) For he decided beforehand the ones whom he also foreordained (to be) conformed to the image of his Son, so that he might be the firstborn among many brothers; (30) And (those) whom he foreordained, those he also called; and (those) whom he called, he also justified; and (those) whom he justified, he also glorified.
God's love (vv. 31-39).
(31) So, what shall we say about these (things)? If God is for us, who can be against us? (32) (He) who did not even spare his own son, but delivered him up for the sake of us all, how will he not also, along with him, graciously give us everything (else)? (33) Who could bring a charge against God's chosen (ones)? (If) God (is the one) who justifies (them), (34) who (is) he that will condemn (them)? Christ Jesus, the (one) who died, and more (than that), (the one who) was raised from the dead, (and) who is on the right (hand) of God, (he it is) who also intercedes for us.
(35) Who shall separate us from the love of Christ? (Shall) tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (36) As it is written, "For your sake we are being put to death all day long, we have been reckoned as sheep for the slaughter (vid. Psalms 44.22)." (37) On the contrary, in all these (things) we are more than conquerors on account of him who loved us. (38) For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor (things) present, nor (things) to come, (39) nor height, nor depth, nor any other created thing, will be able to separate us from the love of God which (is) in Christ Jesus, our Lord.
CHAPTER 9.
God's election of Israel (vv. 1-18).
(1) I am telling the truth in Christ, I am not lying, as my conscience bears witness on my behalf in the Holy Spirit, (2) that I have great grief and unceasing pain in my heart; (3) for I could pray that I, myself, was cut off from Christ for the sake of my brothers, my kinsmen according to the flesh, (4) who are Israelites, to whom (belong) the adoption, and the glory, and the covenants, and the giving of the Law, and the sacred service and the promises.(5) To them (belong) our forefathers, and from them (sprang) Christ according to the flesh, the God who is over all (things), (may he be) blessed forever. Amen.
(6) However, (it is) not as though the word of God has failed, for not all those who are (sprung) from Israel, really (belong) to Israel; (7) nor, because they are Abraham's seed, (do they) all (count as) his children, but "Through Isaac shall your seed be summoned" (vid. Genesis 21.12). (8) That is, (it is) not the children of the flesh that are really the children of God, but (it is) the children of the promise (who) are counted as his seed; (9) for the words of the promise (were) as follows, "I shall come to you at the appointed time, and Sarah will have a son" (vid. Genesis 18.10; 14). (10) And not only (she), but Rebecca, also, when she conceives (children) from the bed of one (man), our forefather Isaac; (11) for when they had not yet been born, nor had they practised anything good or bad, in order that God's purpose concerning election should stand, (12) not of (human) works but of his calling, it was said to her, "The elder will serve the younger" (vid. Genesis 25.23); (13) Just as it is written, "Jacob I loved, but Esau I hated" (vid. Malachi 1.2-3).
(14) What, then, shall we say? (There is) injustice with God, isn't there? May that never be the case! (15) For he says to Moses, "I shall have mercy upon whomever I have mercy, and I shall show compassion to whomever I show compassion" (vid. Exodus 33.19). (16) So, then, (it depends) not upon the (one) who wishes, or upon the (one) who runs, but upon God, (who is) merciful. (17) For the Scripture says to Pharaoh, "For this very (purpose) I raised you up, that I may show my power in you, and that my name may be declared in all the earth" (vid. Exodus 9.16). (18) So, then, he has mercy upon whom he wishes, and he hardens the heart of whom he wishes.
God's wrath and mercy (vv. 19-29).
(19) You will then say to me, "Why does he still find fault? For who can withstand his will?" (20) Indeed, O man, who (do you think) you are to answer back to God? Surely something that was made cannot say to its maker, "Why did you make me like that?" (21) Or does the potter not have authority over the clay to make from the same lump one vessel for sacred (use) and another for ordinary (use)? (22) But (what) if God, (although) wishing to demonstrate his wrath and to make known his power, bore with much tolerance vessels of wrath made fit for destruction, (23) so as to make known the riches of his glory on the vessels of mercy which he had predestined for glory, (24) namely ourselves, whom he called not only from the Jews but also from the gentiles? (25) (It is) as he also says in Hosea, "I shall call (them) my people who are not my people, and her beloved who was not beloved" (vid. Hosea 2.23). (26) "And it will come about that in the place where it was said to them, 'You are not my people', there they will be called sons of the living God" (vid. Hosea 1.10).
(27) Moreover, Isaiah cries out concerning Israel, "If the number of the sons of Israel may be as the sands of the sea, (it is only) a remnant (that) will be saved; (28) for the Lord will execute his sentence upon the earth, while accomplishing (it) without delay" (vid. Isaiah 10.22-23). (29) And, as Isaiah said previously, "If the Lord of Hosts had not left us a seed, we should have become like Sodom, and we should have been made just like Gomorrah" (vid. Isaiah 1.9).
Israel and the Gospel (vv. 30-33).
(30) What shall we say then? That the gentiles, although they were not pursuing righteousness, received righteousness, and (that it was) the righteousness of faith; (31) but Israel, although following a law of righteousness, did not attain to this law. (32) For what reason? Because (they pursued it) not through faith but, as it were, by works; they stumbled on the stumbling-stone, (33) as it is written, "Behold, I lay in Zion a stumbling-stone and a rock to trip over, but he who puts his faith in it will not be put to shame" (vid. Isaiah 28.16).
CHAPTER 10.
Israel and the gospel - continued (vv. 1-4).
(1) Brothers, my heart's desire and my entreaty to God on their behalf (is) for their salvation. (2) For I testify about them that they have a zeal for God; but not on the basis of knowledge, (3) for, being ignorant of God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God; (4) for Christ (is) the fulfilment of the Law with regard to the justification of all who believe.
Salvation for all (vv. 5-21).
(5) For Moses writes that "the man who complies" with the righteousness of the Law "will find life in it" (vid. Leviticus 18.5). (6) But the righteousness (which comes) from faith says thus: "Do not say in your heart 'Who will ascend into heaven (for us)?' " (vid. Deuteronomy 30.12): that is to bring down Christ; (7) or " 'Who will descend into the abyss (for us)?' " (vid. Deuteronomy 30.13): that is to bring Christ up from the dead. (8) But what does it say? "The word is near you, in your mouth and in your heart," (vid. Deuteronomy 30.14): that is the word of faith which we preach. (9) That if ever you should confess the word in your mouth that Jesus (is) Lord, and believe in your heart that God has raised him up from the dead, you will be saved; (10) for one believes in one's heart to (receive) justification, and one confesses with one's mouth to (gain) salvation. (11) For the Scripture says, "No one that believes in him will be put to shame" (vid. Isaiah 21.16). (12) For there is no distinction between Jew and Greek, as the same Lord (is Lord) of all, being rich to all who call upon him; (13) For "Everyone who shall call on the name of the Lord will be saved" (vid. Joel 2.32). (14) How, then, will they call upon (him) in whom they have not believed? And how can they believe (in him) whom they have not heard? How, also, will they hear without a preacher? (15) And how will they preach, if they have not been sent forth? As it is written, "How beautiful (are) the feet of those who bring glad tidings of good (things)" (vid. Isaiah 52.7; Nahum 1.15)!
(16) But they did not all hearken to the good news: for Isaiah says, "Lord, who puts his faith in our report?" (vid. Isaiah 53.1) (17) So, faith (comes) from hearing, and hearing (comes) from the word of Christ. (18) But I ask, "Did they not hear?" Yes, indeed, "Their sound went out into all the earth, and their words to the ends of the world" (vid. Psalms 19.4). (19) But I ask, "Did Israel not know? First Moses says, "I shall provoke you to jealousy by (them that are) no people, and by a foolish nation I shall provoke you to anger" (vid. Deuteronomy 32.21). (20) But Isaiah is very bold, and says, "I was found by those who were not seeking me, (and) I became manifest to those who were not inquiring after me" (vid. Isaiah 65.1). (21) But, as for Israel, he says, "All day long I stretched out my hands to a disobedient and contrary people" (vid. Isaiah 65.2).
CHAPTER 11.
The remnant of Israel (vv. 1-10).
(1) I ask, then, God did not reject his people, did he? May that never happen! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. (2) God never rejected his people, whom he had recognised a long time ago. Or don't you know what the Scripture says about Elijah, when he pleads with God against Israel? (3) "Lord, they have slain your prophets, they have torn down your altars, and I alone am left and they are seeking my life" (vid. I Kings 19.10,14). (4) Yet, how does the divine oracle answer him? "I have left behind for myself seven thousand men who have not bowed the knee to Baal" (vid. I Kings 19.18). (5) So, in this way also there is at the present time a remnant, chosen by grace; (6) Now, if (it is) by grace, (it is) no longer due to works, for otherwise grace would no longer be grace.
(7) What then (follows)? The (thing) that Israel seeks, that it did not obtain, but the elect obtained (it); and the others had their hearts hardened. (8) Just as it is written, "God gave them a spirit of stupor and eyes so that could not see and ears so that could not hear, right up to this very day" (vid. Deuteronomy 29.4; Isaiah 29.10). (9) And David says, "Let their table become a snare and a trap and a stumbling block, and a (source of) retribution for them. (10) Let their eyes be darkened so that they cannot see, and let their backs always be bent" (vid. Psalms 69.22-23;35.8).
The salvation of the gentiles (vv. 11-24).
(11) So, I ask did they (i.e. the Jews) not stumble, so that they might fall completely? God forbid! But, by their fall, salvation (has come) to the gentiles, in order to incite them to envy. (12) Now, if their fall (leads to) the riches of the world and their loss to the riches of the gentiles, how much greater (will be the gain when) the fulfilment of their (faith occurs).
(13) Now, I am speaking to you, the gentiles. So, in as much as I am an apostle to the gentiles, I am glorifying my ministry, (14) if, by this means, I may stir the envy (of those who are of) my flesh, and save some from amongst them. (15) For if their rejection (means) the reconciliation of the world, what (would) their acceptance (mean), but life for (those who were) dead? (16) And, if the first fruits (are considered) holy, so (is) the whole batch; and if the root is holy, so (are) the branches.
(17) But, if some of the branches were broken off, and you, being a wild olive, were engrafted among them, and became a sharer with the root of the rich (sap) of the olive-tree, (18) do not exult over the branches; but, if you are exulting over (them), (it is) not you (that) supports the root, but the root (that supports) you. (19) So, you will say branches were broken off, so that I might be engrafted. Quite right! (20) They were broken off due to their lack of faith, but you were established by your faith. Do not be conceited, but have fear! For, if God did not spare the natural branches, neither will he spare you. (22) See, then, God's kindness and severity; (there is) severity towards those who fell, but towards you (there is) God's kindness, if only you remain in his kindness, for otherwise you too will be lopped off. (23) And they also, if they do not remain in their unbelief, will be grafted in; for God is able to engraft them once more. (24) For, if you were cut out of what (is) by nature a wild olive-tree, and were engrafted, contrary to nature, into a cultivated olive-tree, how much more (easily) will those that are the natural (branches) be engrafted into their own olive-tree.
The restoration of Israel (vv. 25-36).
(25) For, in order that you should not think yourselves wise, I do not want you, brothers, to be unaware of this mystery, (namely) that a dulling of minds has come upon a part of Israel until (the time) when the full number of the gentiles has come in, and (that) by this means all Israel will be saved; just as it is written, " The deliverer will come forth out of Zion, and he will turn away all ungodly (acts) from Jacob. (27) And this (is) my covenant to them, when I shall take away all their sins" (vid. Isaiah 59.20-21). (28) With regard to the gospel, (they are) enemies for your sake, but, with regard to the election, they are beloved for the sake of their forefathers; (29) for the gracious gifts and the calling of God (are) irrevocable. (30) For, just as you were once disobedient to God, but have now been shown mercy due to their disobedience, (31) so also these have now been disobedient, so that, through the mercy (shown) to you, they also might now be shown mercy; (32) for God has imprisoned everyone in their disobedience, so that all might be shown mercy.
(33) O the depth of God's riches and wisdom and knowledge! How unsearchable (are) his judgments and (how) unscrutable (are) his ways! (34) "For who has known the mind of the Lord? Or who has been his counsellor?" (vid. Isaiah 40.13) (35) "Or who has first given him (anything), so that it must be paid back to him?" (vid. Job 41.11) (36) Because from him, and through him, and to him (are) all things. To him be the glory forever. Amen.
CHAPTER 12.
The new life in Christ (vv. 1-8).
(1) Therefore, I beseech you, brothers, by the mercies of God, to present your bodies (as) a living sacrifice, holy, and acceptable to god, and your sacred service as a spiritual (person); (2) And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove (to yourself) what (is) the good, and acceptable, and perfect, will of God.
(3) So, through the grace that has been given to me, I say to every (man) who is among you not to think more highly (of himself) than he ought to think, but to think soberly, as God has distributed to each (man) the measure of faith. (4) For, as we have many parts in one body, and all the parts do not have the same function, (5) so we, (although) many, are one body in Christ, and our parts (are joined) one to another. (6) But, having different gifts according to the grace that has been given to us, whether prophecy, (let us prophesy) in accordance with the proportion of our faith, (17) or ministry, (let us concentrate) on our ministry, or teaching, on our teaching, (8) or he who exhorts, on his exhortation, he that gives, (let him do it) with generosity, he who is put in charge, (let him act) with zeal, (and) he that provides charity, (let him do so) with cheerfulness.
Rules of the Christian life (vv. 9-21).
(9) (Let) love (be) without pretence. Abhor what is evil, and cling to what is good; (10) (be) clearly devoted to one another in brotherly love, set an example in (showing) honour to each other, (11) do not be half-hearted in your diligence, (but) be fervent in spirit, (while) serving the Lord, (12) rejoicing in hope, enduring in tribulation, persisting steadfastly in prayer, (13) providing for the needs of the saints, (and) given to hospitality. (14) Bless those who persecute (you), bless (them) and do not curse (them). (15) Rejoice with those who rejoice, weep with those who weep. (16) Be of the same mind towards one another, do not concern yourselves with exalted things, but condescend to those of low estate. Do not be wise in your own (conceits).
(17) Return evil for evil to no one; have regard for (what is) noble in the presence of all men; (18) if possible, (and in so far as it depends) on you, live in peace with all men. (19) Do not seek vengeance yourselves, my beloved, but give place to (God's) wrath, for it is written, "Vengeance is mine, I will repay" (vid. Deuteronomy 32.35), says the Lord. (20) But, "If your enemy is hungry, feed him; if he is thirsty, give him a drink; for (by) doing this you will heap coals of fire on his head" (vid. Proverbs 25.21-22). (21) Do not be overcome by evil, but overcome evil with good.
CHAPTER 13.
Obedience to rulers (vv. 1-7).
(1) Let every soul be subject to the higher powers, for there is no power except from God, and the (powers) that be are ordained by God; (2) therefore, whoever resists the power resists the ordinance of God, and those who resist will themselves receive condemnation. (3) For those who rule are not a (source of) fear to those who (do) good things, but to those who do evil (ones). Do you wish, then, to have no fear of the power? Do good (then), and you will have praise of the same; (4) for he is God's servant to you for your own good. But, if you do what is evil, be afraid; for he does not bear the sword without reason; for he is the minister of God, an avenger who (brings) retribution to him who practises evil.
(5) Therefore (there is) a compelling reason for you to subject yourselves (to the power), not only on account of (God's) wrath, but also for the sake of your conscience; (6) for this reason you should also pay your taxes, for (the tax-collectors) are God's agents, regularly undertaking this very service. (7) Render to all their dues, taxes to whom taxes (are due), customs to whom customs (are due), respect to whom (respect is due), (and) honour to whom honour (is due).
Brotherly love (vv. 8-10).
(8) Owe no one anything, except to love one another; for he who loves has fulfilled the Law. (9) For the (words of the Law), "You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet" (vid. Exodus 20.13-15,17; Deuteronomy 5.17-19,21), and whatever other commandment (there is), are (all) summed up in this saying, namely, "You shall love your neighbour as yourself" (vid. Leviticus 19.18). (10) Love can do no harm to one's neighbour; therefore, love (is) the fulfilment of the Law.
The coming of the day of Christ (vv. 11-14).
(11) (Do) this too, because you know (that it is) the (appointed) time, that (it is) already the hour for you to be aroused from sleep, for our salvation (is) now nearer than when we (first) believed. (12) The night is far spent, the day is at hand. Let us, therefore, cast off the works of darkness, and let us put on the armour of light. (13) Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. (14) But let us put on the Lord Jesus Christ, and make no provision for the flesh to (fulfil) its desires.
CHAPTER 14.
Do not judge your brother (vv. 1-12).
(1) Now, give a welcome to one who is weak in his faith, but do not get into arguments about doubtful (issues). (2) One (man) believes he can eat everything, but another, who is weak, eats (only) vegetables. (3) Do not let the (one) who eats despise the (one) who does not eat, and do not let the (one) who does not eat pass judgment on the (one) who eats, for God has welcomed him. (4) Who are you to judge another man's house-servant? He stands or falls in relation to his own master; indeed, he will be made to stand, for God has the power to make him stand.
(5) One (man) judges a day as a special day, but another (man) judges that day to be like all other days; let each (man) be fully assured in his own mind; he who observes the day (as a special day) observes it in honour of he Lord. And he who eats, eats in honour of the Lord, for he gives thanks to God; and he who does not eat, does not eat in honour of the Lord, and yet he gives thanks to God. (7) For none of us lives for himself, and none (of us) dies for himself; (8) for, if we live, we live for the Lord, and, if we die, we die for the Lord; so, whether we live or we die, we belong to the Lord. (9) For (it was) for this (purpose that) Christ died and came back to life, so that he might be Lord of both the dead and the living.
(10) But why do you judge your brother? Or why too do you despise your brother? For we shall all stand before God's judgment-seat. (11) For it is written, "As I live, says the Lord, every knee will bow down to me, and every tongue will confess to God" (vid. Isaiah 45.23). (12) So then, each (one) of us will (have to) give an account of himself to God.
Do not make your brother stumble (vv. 13-23).
(13) So, let us not judge one another any more; but rather decide this, not to put a stumbling-block or an occasion for stumbling before your brother. (14) I know, and I am persuaded in the Lord Jesus, that no (food is) unclean in itself; except that to him who considers a thing to be unclean, to him (it is) unclean. (15) Yet, if, because of food, your brother is distressed, you are no longer walking in accordance with love. Do not destroy by your food that (one) for whom Christ died. (16) Then, do not let the good (things) you (do) be slandered. (17) For the Kingdom of God is not (concerned with) eating and drinking, but (with) righteousness, and peace, and joy in the Holy Spirit. (18) For he who serves Christ in this (way is) pleasing to God and acceptable to his (fellow-)men.
(19) So then, let us pursue the (things) that make for peace, and for building one another up. (20) Do not destroy the work of God (just) for the sake of food. All (foods are) clean, but (it is) an evil (thing) for a man to eat (something) when (he considers it) an offence (to do so). (21) (It is) good not to eat meat, or to drink wine, or to (consume anything) which causes your brother offence; (22) the faith which you have, have (it) in accordance with (how you wish to present) yourself before God. Happy is the (man) who does not condemn his own (practice) in relation to what he believes to be right. (23) But he, who has doubts, is condemned if he eats, because (to do so is) not in line with his faith; and everything which (is) not in line with one's faith is a sin.
CHAPTER 15.
Please your fellow-men, not yourself (vv. 1-6).
(1) Now, we who (are) strong ought to bear the weaknesses of those who are not strong, and not to be pleasing ourselves. (2) Let each of us please his neighbour with regard to what (is) good for building him up; (3) for even Christ did not please himself, but, as it is written, "The insults of those insulting you fell upon me" (vid. Psalms 69.9). (4) For all the (things) that were written before were written for our instruction, so that, through our perseverance and through the comfort of the Scriptures, we might have hope. (5) Now, may the God of endurance and of encouragement grant you to be of the same mind as one another according to Christ Jesus, (6) so that, with one accord, you may, with one mouth glorify our God and the Father of our Lord Jesus Christ.
The gospel for Jews and gentiles alike (vv. 7-13).
(7) Therefore, receive one another, even as Christ also received you, for the sake of the glory of God. (8) For I say that Christ has become a minister to the circumcised on behalf of God's truthfulness, that he might confirm the promises (made to) their forefathers, (9) and that the gentiles might glorify God for his mercy. As it is written, "Therefore I shall extol you among the gentiles and sing praises to your name" (vid. Psalms 18.49; 2 Samuel 22.50). (10) And again he says, "Rejoice, (you) gentiles, together with his people" (vid. Deuteronomy 32.43). (11) And again, "Praise the Lord, all (you) gentiles, and let all the peoples praise him" (vid. Psalms 117.1). (12) And again Isaiah says, "The root of Jesse will appear, and one who arises to rule the gentiles; upon him will the gentiles put their hopes" (vid. Isaiah 11.10). (12) And again Isaiah says, "The root of Jesse will appear, and the one who arises to rule the gentiles; upon him will the gentiles put their hopes" (vid. Isaiah 11.10). (13) Now, may the God of hope fill you with every joy and peace, in the belief that you may abound in hope in the power of the Holy Spirit.
EPILOGUE
Paul's missionary commission (vv. 14-21).
(14) Now, about you, my brothers, I myself am also persuaded that you yourselves are also full of goodness, (and) that you have been filled with all knowledge, and that you are able to admonish one another. (15) However, I am writing to you the more outspokenly on some points in order to refresh your memories, because of the grace which has been given to me by God, (16) that I should be a servant of Christ Jesus to the gentiles, administering as a priest the gospel of God, in order that the offering of the gentiles might prove (to be) acceptable, having been sanctified by the holy Spirit.
(17) So, I have my reasons for pride in Christ Jesus (concerning) the (things) of God; (18) for I shall not venture to speak of anything unless (it is one of those things) which Christ has worked through me for the obedience of the gentiles, by my word and deed, (19) through the power of signs and wonders, (and) through the power of the Holy Spirit; so that I have fully preached the gospel of Christ from Jerusalem and all around, as far as Illyricum, (20) but, without further ado, I determined not to preach the gospel (in places) where Christ had (already) been named, so that I should not build upon another's foundation, (21) but, as it is written, "(Those) to whom (the news) about him had not been announced will see, and those who have not heard will understand" (vid. Isaiah 52.15).
Paul's plan to visit Rome (vv. 22-33)
(22) For this reason also I was prevented, on many (occasions), from coming to you; (23) but now that I have no longer have an (untouched) place in these regions, and, having had for some years a longing to come to you, (24) whenever I am on my way to Spain, I hope, while on my journey, to get to see you, and to be escorted there by you, after I have first enjoyed the company of some of you, -- (25) but now I am going to Jerusalem to wait upon the saints. (26) For (the people of) Macedonia and Achaea have been pleased to make some contribution to the poor among the saints in Jerusalem. (27) Yes, they have been pleased (to do that), as they are also in their debt; for, if the gentiles have shared in their spiritual (possessions), they also owe (it to them) to serve them in (relation to) their material (needs). (28) So, after I have completed this (task) and I have secured this fruit in their (possession), I shall depart for Spain via you. (29) And I know that, when I do come to you, I shall come with a full measure of Christ's blessing.
(30) Now, I beg you, brothers, through our Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, (31) so that I may be delivered from the unbelievers in Judea, and that my service to Jerusalem may be acceptable to the saints, (32) so that, when I come to you in joy through the will of God, I shall be able to rest in your company. (33) Now, (may) the God of peace (be) with you all. Amen.
CHAPTER 16.
Personal greetings (vv. 1-24).
(1) Now, I commend to you our sister Phoebe, who is also a deaconess of the congregation that (is) at Cenchreae, (2) so that you may welcome her in (the name of) the Lord in a manner worthy of the saints, and (that) you may assist her in whatever matter she may need your (help), for she herself has also been a benefactor to many (people), including myself.
(3) Give greetings to Prisca and Aquila, my fellow-workers in Christ Jesus, (4) who risked their own necks for my life; to them not only I but also the congregations of the gentiles give thanks. Greet my beloved Epaenetus, who is the first fruits of Asia to Christ. (6) Greet Mary, who has performed many labours for you. (7) Greet Andronicus and Junias, my relatives and my fellow-prisoners, who are prominent among the apostles, and who have been in (union with) Christ before I was.
(8) Greet Ampliatus, my beloved in the Lord. (9) Greet Urbanus, our fellow-worker in Christ, and my beloved Stachys. (10) Greet Apelles, who (is) a genuine (servant) of Christ. Greet those from the household of Aristobulus. (11) Greet Herodian, my relative. Greet those from the household of Narcissus, who are in (union with) the Lord. (12) Greet Tryphaena and Tryphosa, (women) who are working hard in (the name of) the Lord. Greet the beloved Persis, (she) who has performed many labours in (the name of) the Lord. (13) Greet Rufus, the chosen (servant) of the Lord, and his mother, and mine too. (14) Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers that are with them. (15) Greet Philologus and Julia, Nereus and his sister, and Olympas and all the holy (ones) with them. (16) Greet one another with a holy kiss. All the congregations of Christ greet you.
(17) Now, I beg you, brothers, to keep your eyes on those who are causing the divisions and the occasions for stumbling contrary to the teaching which you have learned, and you should steer clear of them; (18) for men of that kind do not serve our Lord Christ, but their own bellies, and by their smooth and flattering (talk) they deceive the hearts of the innocent. (19) For your obedience has come to (the notice of) all; so, I rejoice over you, but I do want you to be discerning about what (is) good and innocent about what (is) evil. (20) And the God of peace will soon crush Satan under your feet.
[(24) (May) the grace of our Lord Jesus Christ be with us all. Amen.]
Doxology (vv. 25-27).
(25) And now to him, who can make you strong (in the practice of the Christian faith) in accordance with the gospel that I preach and the proclamation of Jesus Christ according to the revelation of that (sacred) mystery, which has been kept secret for long-lasting times, (26) but which has now been made manifest through the writings of the prophets, (and) made known to all the nations in accordance with the command of the eternal God to (promote) the obedience of faith, (27) to him, that God who alone is wise, (may there be) glory through Jesus Christ forever. Amen.
APPENDIX: QUOTATIONS FROM ST. PAUL'S EPISTLE TO THE ROMANS
Listed below are quotations taken from the above text. In each case, the words are given in the original Greek, followed by a translation from the Latin Vulgate, and the English of the traditional Authorised Version of the Bible. Where the wording of the latter may be somewhat opaque, the reader can of course consult the translation above for an alternative, and hopefully more readable, version.
1) i. 9-10:
ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι / πάντοτε ἐπι των προσευχῶν μου
quod sine intermissione memoriam vestri facio / semper in orationibus meis
without ceasing I make mention of you / always in my prayers
2) i. 17:
Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.
iustus autem ex fide vivit.
The just shall live by faith.
3) i. 25:
καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα
et coluerunt et servierunt creaturae potius quam creatori
and worshipped and served the creature more than the creator
4) ii. 14:
οὕτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος
eiusmodi legem non habentes ipsi sibi sunt lex
these, having not the law, are a law unto themselves
5) iii. 4:
γινέσθω δὲ ὁ θεός ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης
est autem Deus verax, omnis autem homo mendax
let God be true but every man a liar
6) iii. 8:
καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά
et sicut aiunt nos quidam dicere faciamus mala ut veniant bona
and as some affirm that we say, Let us do evil, that good may come
7) iv. 15:
οὗ δὲ οὐκ ἔστιν νόμος, οὔδε παράβασις.
ubi enim non est lex, nec praevaricatio.
where no law is, there is no transgression.
8) iv. 18)
ὅς παρ' ἐλπίδα επ' ἐλπίδι ἐπίστευσεν
qui contra spem in spem credidit
Who against hope believed in hope
9) v. 5)
ἡ δὲ ἐλπὶς οὐ καταισκύνει
spes autem non confundit
And hope maketh not ashamed
10) v. 20)
οὗ δὲ ἐπλεονασεν ἡ ἁμαρτία, ὑπερεπεπίσσευσεν ἡ χάρις
ubi autem abundavit delictum, superabundavit gratia
But where sin abounded, grace did much more abound
11) vi. 1)
ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ;
permanebimus in peccato ut gratia abundet?
Shall we continue in sin, that grace may abound?
12) vi. 9:
εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκετι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει
scientes quod Christus surgens ex mortuis iam non moritur; mors illi ultra non dominabitur.
Knowing that Christ being raised from the dead dieth no more; death hath no dominion over him.
13) vi. 23:
τὰ γὰρ ὀψώνια τῆς ἁμαπτίας θάνατος
stipendia enim peccati mors
For the wages of sin is death
14) vii. 19:
οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω.
non enim quod volo bonum hoc facio, sed quod nolo malum hoc ago.
For the good that I would I do not: but the evil I would not, that I do.
15) vii. 24:
ταλαίπωρος ἐγὼ ἄνθρωπος·τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;
infelix ego homo; quis me liberabit de corporis mortis huius?
O wretched man that I am! Who shall deliver me from the body of this death?
16) viii. 6:
τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος
nam prudentia carnis mors
For to be carnally minded is death
17) viii. 15:
οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ὧ κράζομεν Ἀββά ὁ πατήρ
non enim accepistis spiritum servitutis iterum in timore, sed accepistis Spiritum adoptionis filiorum in quo clamamus Abba Pater
For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
18) viii. 22:
οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν
scimus enim quod omnis creatura ingemescit et parturit usque adhuc
For we know that the whole creation groaneth and travaileth in pain together until now.
19) viii. 28:
ὄιδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν
scimus autem quoniam diligentibus Deum omnia cooperantur in bonum
And we know that all things work together for good to them that love God
20) viii. 31:
εἰ ὁ θεὸς ὑπερ ἡμῶν, τίς καθ' ἡμῶν;
si Deus pro nobis, quis contra nos?
If God be for us who can be against us?
21) viii. 35:
τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;
quis nos separabit a caritate Christi?
Who shall separate us from the love of Christ?
22) viii. 38-39:
πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὐτε ἀρχαὶ οὐτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις / οὔτε ὕψωμα οὔτε βάθος οὔτε κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῳ Ἰησοῦ τῷ κυριῳ ἡμῶν.
certus sum enim quia neque mors neque vita neque angeli neque principatus neque instantia neque futura neque fortudines / neque altitudo neque profundum neque creatura alia poterit nos separare a caritate Dei quae est in Christo Iesu Domino nostro.
For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, / Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Jesus Christ our Lord.
23) ix. 3:
τῶν συγγενῶν μου κατὰ σάρκα
cognati mei secundum carnem
my kinsmen according to the flesh
24) ix. 21:
ἤ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;
an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem aliud vero in contumeliam?
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
25) x. 2:
ζῆλον θεοῦ ἔχουσιν· ἀλλ' οὐ κατ' ἐπίγνωσισν
aemulationem Dei habent sed non secundum scientiam
they have a zeal of God, but not according to knowledge
26) xii. 2:
καὶ μὴ συνσχηματίζεσθε τῳ αἰῶνι τουτῷ, ἀλλὰ μεταμορφοῦθε τῇ ἀνακαινώσει τοῦ νοός
et nolite conformari huic saeculo, sed reformamini in novitate sensus vestri
And be ye not conformed to this world: but be ye transformed by the renewing of your mind
27) xii. 9-13:
ἡ ἀγάπη ἀνυπόκριτος. ἀποστυγοῦντες τὸ πονηρού, κολλώμενοι τῷ ἀγαθῷ· / τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι, / τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῷ δουλεύοντες, / τῇ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες, / ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, τὴν φιλοξενίαν διώκοντες
dilectio sine simulatione. odientes malum, adherentes bono; / caritatem fraternitatis invicem diligentes, honore invicem praevenientes, / sollicitudine non pigri, spiritu ferventes Domino servientes, / spe gaudentes, in tribulatione patientes, orationi instantes, / necessitatibus sanctorum communicantes, hospitalitatem sectantes
Let love be without dissimulation. Abhor that which is evil; cling to that which is good. / Be kindly affectioned one to another with brotherly love; in honour preferring one another; / Not slothful in business; fervent in spirit, serving the Lord; / Rejoicing in hope; patient in tribulation; continuing instant in prayer; / Distributing to the necessity of the saints; given to hospitality.
28) xii. 14:
εὐλογεῖτε τοὺς διώκοντας, εὐλογειτε καὶ μὴ καταρᾶσθε.
benedicite persequentibus, benedicite et noli maledicere.
Bless them which persecute you: bless, and curse not.
29) xii. 15:
χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαίοντων.
gaudere cum gaudentibus, flere cum flentibus.
Rejoice with them that do rejoice, and weep with them that weep.
30) xii. 16:
Μὴ γίνεσθε φρόνιμοι παρ' ἑαυτοῖς.
nolite esse prudentes apud vosmet ipsos.
Be not wise in your own conceits.
31) xii. 19:
Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος.
mihi vindictam, ego retribuam, dicit Dominus.
Vengeance is mine: I will repay, saith the Lord.
32) xii. 20:
ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπι τὴν κεφαλὴν αὐτοῦ.
sed si esuriet inimicus tuus, cibum illum; si sitit potum, da illi; hoc enim faciens carbones ignis congeres super caput eius.
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.
33) xii. 21:
μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν.
noli vinci a malo, sed vince in bono malum.
Be not overcome of evil, but overcome evil with good.
34) xiii. 1-2:
πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἐστιν ἐξουσία εἰ μὴ ὑπο θεοῦ, αἱ οὖσια ὑπο Θεοῦ τεταγμέναι εἰσιν. / ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῃ τοῦ θεοῦ διαταγῇ, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται.
omnis anima potestatibus sublimioribus subdita sit, non est enim potestas nisi a Deo quae autem sunt a Deo ordinatae sunt. / itaque qui resistit potestati Dei ordinationi resistit, qui autem resistunt ipsi sibi damnationem adquirunt.
Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. / Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
35) xiii. 7:
ἀπόδοτε πᾶσι τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν.
reddite omnibus debita, cui tributum tributum, cui vectigal vectigal, cui timorem timorem, cui honorem honorem.
Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to who fear; honour to whom honour.
36) xiii. 10:
πλήρωμα οὖν νόμου ἡ ἀγάπη.
plenitudo ergo legis est dilectio.
therefore love is the fulfilling of the law.
37. xiii. 11-12:
Καὶ τοῦτο εἰδότε τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι, νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἤ ὅτε επιστεύσαμεν. / ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθωμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός.
et hoc scientes tempus, quia hora est iam nos de somno surgere, nunc enim propior est nostra salus quam cum credimus. / nox praecessit dies autem adpropiavit abiciamus ergo opera tenebrarum et induamur arma lucis.
And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. / The night is far spent, the day is at hand: let us therefore cast off the works of darkness and put on the armour of light.
38) xiii. 13-14:
ὡς ἐν ἡμέρα εὐσκημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζηλῳ. / ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκός πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.
sicut in die honeste ambulemus, non in comesationibus et ebrietatibus, non in cubilibus et impudicitibus, non in contentione at aemulatione. / sed induite Dominum Iesum Christum, et carnis curam ne feceritis in desideriis.
Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. / But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (N.B. These were the two verses upon which the eyes of St. Augustine of Hippo chanced to fall, when, in an agony of indecision, he snatched up the copy of the letters of St. Paul that he had with him in that garden in Milan in the year 386 A.D. In an instant, the submission of his will was accomplished. - see "Take up and read", published on this blog, 16 February 2010.)
39) xiv. 1:
Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μῃ εἰς διακρίσεις διαλογισμῶν.
infirmum autem in fide adsumite, non in disceptationibus cogitationum.
Him that is weak in the faith receive ye, but not to doubtful disputations.
40) xiv. 5:
ἕκαστος ἐν τῷ ἰδίῳ νοΐ πληροφείσθω
unusquisque in suo sensu abundet
Let every man be fully persuaded in his own mind.
41) xiv. 7:
Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ
nemo enim nostrum sibi vivit
For none of us liveth to himself.
42) xiv. 13:
τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἤ σκάδαλον.
ne ponatis offendiculum fratri vel scandalum.
that no man put a stumbling-block or an occasion to stumble in his brother's way.
43) xv. 1:
Ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν
debemus autem nos firmiores imbecillitates infirmorum sustinere
We then that are strong ought to bear the infirmities of the weak.
