Table of Contents
The Book of Romans
The 1st Chapter
Paul a servant of Jesus Christ called to be an Apostle, put apart to preach the Gospell of God, which he promised before by his Prophets in the holy scriptures that make mention of his son, the which was begotten of the seed of David, as pertaining to the flesh: and declared to be the son of God, with power of the Holy ghost that sanctifies, since the time that Jesus Christ our Lord rose again from death, by whom we have received grace and Apostleship, to bring all manner heathen people unto obedience of the faith, that is in his name: of the which heathen are you a part also, which are Jesus Christs by vocation.
To all you of Rome beloved of God and saints by calling. Grace be with you and peace from God our father, and from the Lord Jesus Christ.
First verily I thank my God through Jesus Christ, for you all, because your faith is published throughout all the world. For God is my witness, whom I serve with my spirit in the Gospell of his son, that without ceasing I make mention of you always in my prayers, beseeching that at one time or another, a prosperous journey (by the will of God) might fortune me, to come unto you. For I long to see you, that I might bestow among you some spiritual gift, to strength you with all: that is, that I might have consolation together with you, through the common faith, which both you and I have.
I would that you should know brethren, how that I have often times purposed to come unto you (but have been let hitherto) to have some fruit among you, as I have among other of the Gentiles. For I am debtor both to the Greeks and to them which are no Greeks, unto the learned and also unto the unlearned. Likewise, as much as in me is I am ready to preach the Gospell to you of Rome also. For I am not ashamed of the gospell of Christ because it is the power of God unto salvation to all that believe, namely to the Jewe, and also to the Gentile. For by it the righteousness which comes of God, is opened, from faith to faith As it is written: The just shall live by faith.
For the wrath of God appears from heaven against all ungodliness and unrighteousness of men which withhold the truth in unrighteousness: seeing, what may be known of God, that same is manifest among them. For God did show it unto them. So that his invisible things: that is to say, his eternal power and godhead, are understood and seen, by the works from the creation of the world. So that they are without excuse, in as much as when they knew God, they glorified him not as God, neither were thankful but waxed full of vanities in their imaginations, and their foolish hearts were blinded. When they counted themselves wise, they became fools and turned the glory of the immortal God, unto the similitude of the image of mortal man, and of birds, and fourfooted beasts, and of serpents. Wherefore God like wise gave them up unto their hearts lusts, unto uncleanness, to defile their own bodies between themselves: which turned his truth unto a lie, and worshipped and served the creatures more then the maker, which is blessed for ever. Amen. For this cause God gave them up unto shameful lusts. For even their women did change the natural use unto the unnatural. And likewise also the men left the natural use of the woman, and burned in their lusts one on another. And man with man wrought filthiness, and received in themselves the reward of their error, as it was according.
And as it seemed not good unto them to be a known of God, even so God delivered them up unto a lewd mind, that they should do those things which were not comely, being full of all unrighteous doing, of fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, evil conditioned, whisperers, backbiters, haters of God, doers of wrong, proud, boasters, bringers up of evil things, disobedient to father and mother, without understanding, covenant breakers, unloving, truce breakers and merciless. Which men though they knew the righteousness of God, how that they which commit such things, are worthy of death, yet not only do the same, but also have pleasure in them that do them.
The 2nd Chapter
Therefore are you inexcusable O man, whosoever you be that judge. For in the same wherein you judge another, you condemn yourself. For you that judge do even the same self things. But we are sure that the judgement of God is according to truth, against them which commit such things. Think you this O you man that judge them which do such things, and yet do even the very same, that you shall escape the judgement of God? Either despise you the riches of his goodness, patience and long sufferance? and remember not how that the kindness of God leads you to repentance?
But you after your hard heart that cannot repent, heap you together the treasure of wrath against the day of vengeance, when shall be opened the righteous judgement of God which will reward every man according to his deeds: that is to say, praise, honour and immortality, to them which continue in good doing, and seek eternal life. But unto them that are rebellious and disobey the truth, and follow iniquity, shall come indignation and wrath, tribulation and anguish upon the soul of every man that does evil: of the Jewe first, and also of the Gentile. To every man that does good, shall come praise, honour, and peace, to the Jewe first, and also to the Gentile. For there is no partiality with God. But whosoever has sinned without law, shall perish without law. And as many as have sinned under the law, shall be judged by the law. For before God they are not righteous which hear the law: but the doers of the law shall be justified. For if the Gentiles which have no law, do of nature the things contained in the law: then they having no law, are a law unto themselves, which show the deed of the law written in their hearts: while their conscience bears witness unto them and also their thoughts, accusing one another or excusing, at the day when God shall judge the secrets of men by Jesus Christ, according to my Gospell.
Behold, you are called a Jewe, and trust in the law and rejoice in God, and know his will, and have experience of good, and bad, in that you are informed by the law: and believe that you yourself are a guide unto the blind, a light to them which are in darkness, an informer of them which lack discretion, a teacher of unlearned, which have the example of that which ought to be known, and of the truth, in the law. But you which teach another, teach not yourself. You preach a man should not steal: and yet you stealest. You say, a man should not commit *advoutry and you break wedlock. You abhorr images, and rob God of his honour. You rejoice in the law, and through breaking the law, dishonour God. For the name of God is evil spoken of among the Gentiles through you, as it is written.*advoutry: prefix "a" meaning not or without, devout: devotion; plain hearted to God, being devoted to something or some one else. see James 2 for adultery
Circumcision verily avails, if you keep the law. But if you break the law, your circumcision is made uncircumcision. Therefore if the uncircumcised keep the right things contained in the law: shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature (if it keep the law) judge you, which being under the letter and circumcision, do transgress the law? For he is not a Jewe, which is a Jewe outward. Neither is that thing circumcision which is outward in the flesh. But he is a Jewe which is hid within, and the circumcision of the heart is the true circumcision, which is in the spirit, and not in the letter, whose praise is not of men, but of God.
The 3rd Chapter
What preferment than has the Jewe? other what advantages circumcision? Surely very much. First unto them was committed the word of God. What then though some of them did not believe? shall their unbelief make the promise of God without effect? God forbid. Let God be true, and all men liars, as it is written: That you might be justified in your saying and should overcome when you are judged.
If our unrighteousness make the righteousness of God more excellent: what shall we say? Is God unrighteous which takes vengeance? I speak after the manner of men. God forbid. For how then shall God judge the world? If the *verity (realness) of God appear more excellent through my life, unto his praise, why am I here, now judged as a sinner? and say not rather (as men evil speak of us, and as some affirm that we say) let us do evil that good may come thereof. Whose damnation is just.
What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and Gentiles are all under sin, as it is written: There is none righteous no not one: there is none that understands, there is none that seeks after God, they are all gone out of the way, they are all made unprofitable, there is none that does good, no not one. Their throat is an open sepulchre, with their tongues they have deceived: the poison of asps is under their lips. Whose mouths are full of cursing and bitterness. Their feet are swift to shed blood. Destruction and wretchedness are in their ways. And the way of peace they have not known. There is no fear of God before their eyes.
Yea and we know that whatsoever the law says, he says it to them which are under the law. That all mouths may be stopped, and all the world be subdued to God, because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law comes the knowledge of sin.
Now verily is the righteousness that comes of God declared with out the fulfilling of the law, having witness yet of the law and of the Prophets. The righteousness no doubt which is good before God, comes by the faith of Jesus Christ, unto all and upon all that believe.
There is no difference: for all have sinned, and lack the praise that is of valour before God: but are justified freely by his grace, through the redemption that is in Christ *Jesu, whom God has made a seat of mercy through faith in his blood, to show the righteousness which before him is of valour, in that he forgives the sins that are passed, which God did suffer (allow) to show at this time, the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believes on Jesus. *Jesu: Jesus from the Hebrew
Where is then your rejoicing? It is excluded. By what law? by the law of works? No: but by the law of faith.
Therefore we hold that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also the God of the Gentiles? Yes, even of the Gentiles also. For it is God only which justifies circumcision which is of faith, and uncircumcision through faith. Do we then destroy the law through faith? God forbid. But we rather maintain the law.
The 4th Chapter
What shall we say then, that Abraham our father as pertaining to the flesh, did find? If Abraham were justified by deeds, then has he wherein to rejoice: but not with God. For what says the scripture? Abraham believed God, and it was counted unto him for righteousness. To him that works, is the reward not reckoned of favour: but of duty. To him that works not but believes on him that justifies the ungodly, is his faith counted for righteousness. Even as David describes the blessedfulness of the man unto whom God ascribes righteousness without deeds. Blessed are they, whose unrighteousnesses are forgiven, and whose sins are covered. Blessed is that man to whom the Lord imputes not sin.
Came this blessedness then upon the circumcised or upon the uncircumcised? We say verily how that faith was reckoned to Abraham for righteousness. How was it reckoned? in the time of circumcision? or in the time before he was circumcised? Not in time of circumcision: but when he was yet uncircumcised. And he received the sign of circumcision, as a seal of the righteousness which is by faith, which faith he had yet being uncircumcised: that he should be the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also: and that he might be the father of the circumcised, not because they are circumcised only: but because they walk also in the steps of that faith that was in our father Abraham before the time of circumcision.
For the promise that he should be heir of the world, was not given to Abraham or to his seed through the law: but through the righteousness which comes of faith. For if they which are of the law, be heirs, then is faith but vain, and the promise of none effect. Because the law causes wrath. For where no law is, there is no transgression.
Therefore by faith is the inheritance given that it might come of favour: and the promise might be sure to all the seed. Not to them only which are of the law: but also to them which are of the faith of Abraham, which is the father of us all. As it is written: I have made you a father to many nations, even before God whom you have believed, which quickens the dead, and called those things which be not, as though they were.
Which Abraham contrary to hope, believed in hope, that he should be the father of many nations, according to that which was spoken: So shall your seed be. And he fainted not in the faith, nor yet considered his own body which was now dead, even when he was almost an hundred year old: neither yet that Sara was past childbearing. He staggered not at the promise of God through unbelief: but was made strong in the faith, and gave honour to God full certified, that what he had promised, that he was able to make good. And therefore was it reckoned to him for righteousness.
It is not written for him only, that it was reckoned to him for righteousness: but also for us, to whom it shall be counted for righteousness, so we believe on him that raised up Jesus our Lord from death. Which was delivered for our sins, and rose again for to justify us.
The 5th Chapter
Because therefore that we are justified by faith, we are at peace with God through our Lord Jesus Christ: by whom we have a way in through faith, unto this grace wherein we stand and rejoice in hope of the praise that shall be given of God. Neither do we so only: but also we rejoice in tribulation. For we know that tribulation brings patience, patience brings experience, experience brings hope. And hope makes not ashamed for the love of God is shed abroad in our hearts by the holy ghost, which is given unto us.
For when we were yet weak, according to the time: Christ died for us which were ungodly. Yet scarce will any man die for a righteous man. Peradventure for a good man durst a man die. But God sets out his love that he has to us, seeing that while we were yet sinners, Christ died for us. Much more than now (seeing we are justified in his blood) shall we be saved from wrath, through him.
For if when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life. Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement.
Wherefore as by one man sin entered into the world, and death by the means of sin. And so death went over all men, in so much that all men sinned. For even unto the time of the law was sin in the world, but sin was not regarded, as long as there was no law: nevertheless death reigned from Adam to Moses, even over them also that sinned not, with like transgression as did Adam: which is the similitude of him that is to come.
But the gift is not like as the sin. For if through the sin of one, many be dead: much more plenteous upon many was the grace of God and gift by grace: which grace was given by one man Jesus Christ.
And the gift is not over one sin, as death came through one sin of one that sinned. For damnation came of one sin unto condemnation: but the gift came to justify from many sins. For if by the sin of one, death reigned by the means of one, much more shall they which receive abundance of grace and of the gift of righteousness, reign in life by the means of one (that is to say) Jesus Christ.
Likewise then as by the sin of one, condemnation came on all men: even so by the justifying of one comes the righteousness that brings life upon all men. For as by one mans disobedience many became sinners: so by the obedience of one, shall many be made righteous. But the law in the meantime entered in, that sin should increase. Neverthelater where abundance of sin was, there was more plenteousness of grace. That as sin had reigned unto death, even so might grace reign through righteousness, unto eternal life, by the help of Jesus Christ.
The 6th Chapter
What shall we say then? Shall we continue in sin, that there may be abundance of grace? God forbid. How shall we that are dead as touching sin, live any longer therein? Remember you not that all we which are baptised in the name of *Jesu Christ are baptised to die with him? We are buried with him by baptism, for to die, that likewise as Christ was raised up from death by the glory of the father even so we also should walk in a new life. For if we be graft in death like unto him: even so must we be in the resurrection. This we must remember that our old man is crucified with him also, that the body of sin might utterly be destroyed, that from this time we should not be servants of sin. For he that is dead, is justified from sin.*Jesu: Jesus from the Hebrew
Wherefore if we be dead with Christ, we believe that we shall live with him: remembering that Christ once raised from death, dies no more. Death has no more power over him. For as touching that he died, he died concerning sin, once. And as touching that he lives, he lives unto God. Likewise imagine you also, that you are dead concerning sin but are alive unto God through Jesus Christ our Lord. Let not sin reign therefore in your mortal bodies, that you should thereunto obey in the lusts of it. Neither give you your members as instruments of unrighteousness unto sin: but give yourselves unto God as they that are alive from death. And give your members as instruments of righteousness unto God. Let not sin have power over you. For you are not under the law, but under grace.
What then? Shall we sin, because we are not under the law: but under grace? God forbid. Remember you not how that to whomsoever you commit your selves as servants to obey: his servants you are to whom you obey: whether it be of sin unto death, or of obedience unto righteousness? God be thanked, that though you were once the servants of sin, you have yet obeyed with heart unto the form of doctrine whereunto you were delivered. you are then made free from sin, and are become the servants of righteousness.
I will speak grossly because of the infirmity of your flesh. As you have given your members servants to uncleanness and to iniquity, from iniquity unto iniquity: even so now give your members servants unto righteousness, that you may be sanctified. For when you were servants of sin, you were not under righteousness. What fruit had you then in those things, whereof you are now ashamed. For the end of those things is death. But now are you delivered from sin, and made the servants of God, and have your fruit that you should be sanctified, and the end everlasting life. For the reward of sin is death: but eternal life is the gift of God, through Jesus Christ our Lord.
The 7th Chapter
Remember you not brethren (I speak to them that know the law) how that the law has power over a man as long as it endures? For the woman which is in subjection to a man, is bound by the law to the man, as long as he lives. If the man be dead, she is loosed from the law of the man. So then if while the man lives she couple herself with another man, she shall be counted a wedlock breaker. But if the man be dead, she is free from the law: so that she is no wedlock breaker, though she couple herself with another man.
Even so you my brethren, are dead concerning the law by the body of Christ, that you should be coupled to another (I mean to him that is risen again from death) that we should bring forth fruit unto God. For when we were in the flesh, the lusts of sin which were stirred up by the law reigned in our members, to bring forth fruit unto death. But now are we delivered from the law and dead from that whereunto we were in bondage that we should serve in a new conversation of the spirit, and not in the old conversation of the letter.
What shall we say then? is the law sin?. God forbid: but I knew not what sin meant but by the law. For I had not known what lust had meant, except the law had said, you shall not lust. But sin took an occasion by the means of the commandment and wrought in me all manner of *concupiscence. For verily without the law, sin was dead. I once lived without law. But when the commandment came, sin revived, and I was dead. And the very same commandment which was ordained unto life, was found to be unto me an occasion of death. For sin took occasion by the means of the commandment, and so deceived me, and by the self commandment slew me. Wherefore the law is holy, and the commandment holy, just and good.*concupiscence: strong desire; lust of the flesh, lust of the eye and/or pride of goods
Was that then which is good, made death unto me? God forbid. No sin was death unto me, that it might appear, how that sin by the means of that which is good, had wrought death in me: that sin which is under the commandment, might be out of measure sinful. For we know that the law is spiritual: but I am carnal, sold under sin, because I wot (know) not what I do. For what I would, that do I not: but what I hate, that do I. If I do now that which I would not, I grant to the law that it is good. So then now, it is not I that do it, but sin that dwells in me. For I know that in me (that is to say in my flesh) dwells no good thing. To will is present with me: but I find no means to perform that which is good. For I do not that good thing which I would but that evil do I, which I would not. Finally if I do that I would not, then is it not I that do it, but sin that dwells in me, does it. I find then by the law that when I would do good, evil is present with me. I delight in the law of God, concerning the inner man. But I see another law in my members rebelling against the law of my mind, and subduing me unto the law of sin, which is in my members. O wretched man that I am: who shall deliver me from this body of death? I thank God through Jesus Christ our Lord. So then I myself in my mind serve the law of God, and in my flesh the law of sin.
The 8th Chapter
There is then no damnation to them which are in Christ *Jesu, which walk not after the flesh: but after the spirit. For the law of the spirit that brings life through Jesus Christ, has delivered me from the law of sin and death. For what the law could not do in as much it was weak because of the flesh: that performed God, and sent his son in the similitude of sinful flesh, and by sin damned sin in the flesh: that the righteousness required of the law might be fulfilled in us, which walk not after the flesh, but after the spirit. *Jesu: Jesus from the Hebrew
For they that are carnal, are carnally minded. But they that are spiritual, are ghostly minded. To be carnally minded, is death. But to be spiritually minded is life and peace.
Because that the fleshly mind is emnity (enmity :hostility) against God: for it is not obedient to the law of God, neither can be. So then they that are given to the flesh, cannot please God.
But you are not given to the flesh, but to the spirit: if so be that the spirit of God dwell in you. If there be any man that has not the spirit of Christ, the same is none of his. If Christ be in you, the body is dead because of sin: but the spirit is life for righteousness sake. Wherefore if the spirit of him that raised up Jesus from death, dwell in you: even he that raised up Christ from death, shall quicken your mortal bodies, because that this spirit dwells in you.
Therefore brethren we are now debtors, not to the flesh, to live after the flesh. For if you live after the flesh, you must die. But if you mortify the deeds of the body, by the help of the spirit, you shall live. For as many as are led by the spirit of God: they are the sons of God. For you have not received the spirit of bondage to fear any more, but you have received the spirit of adoption whereby we cry Abba father. The same spirit certifies our spirit that we are the sons of God. If we be sons, we are also heirs, the heirs I mean of God, and heirs annexed with Christ if so be that we suffer together, that we may be glorified together.
For I suppose that the afflictions of this life, are not worthy of the glory which shall be showed upon us. Also the fervent desire of the creatures abides looking when the sons of God shall appear, because the creatures are subdued to vanity against their will: but for his will which subdues them in hope. For the very creatures shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. For we know that every creature groans with us also, and travails in pain even unto this time.
Not they only, but even we also which have the first fruits of the spirit, mourn in ourselves and wait for the (adoption) and look for the deliverance of our bodies. For we are saved by hope. But hope that is seen is no hope. For how can a man hope for that which he sees? But and if we hope for that we see not, then do we with patience abide for it.
Likewise the spirit also helps our infirmities. For we know not what to desire as we ought: but the spirit makes intercession mightily for us with groanings which cannot be expressed with tongue. And he that searches the hearts, knows what is the meaning of the spirit: for he makes intercession for the saints according to pleasure of God.
For we know that all things work for the best unto them that love God, which also are called of purpose. For those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son, that he might be the first begotten son among many brethren. Moreover which he appointed before them he also called. And which he called, them also be justified, which he justified, them he also glorified.
What shall we then say to these things? If God be on our side: who can be against us? which spared not his own son, but gave him for us all: how shall he not with him give us all things also? Who shall lay anything to the charge of Gods chosen? it is God that justifies: who then shall condemn? it is Christ which is dead, yes rather which is risen again, which is also on the right hand of God, and makes intercession for us.
Who shall separate us from the love of God? shall tribulation? or anguish? or persecution? other hunger? either nakedness? either peril? either sword? As it is written: For your sake are we killed all day long, and are counted as sheep appointed to be slain. Nevertheless in all these things we overcome strongly through his help that loved us. you and I am sure that neither death, neither life, neither Angels, nor rule, neither power, neither things present, neither things to come, neither height, neither lowth, neither any other creature shall be able to depart us from the love of God, showed in Christ *Jesu our Lord. *Jesu: Jesus from the Hebrew
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