Paul, a servant of Jesus, the Messiah, called [to be] an apostle, separated by the Gospel of God,
Which He had promised before by His prophets in the Holy Scriptures,
Concerning His son Jesus, the Messiah our master, who was made by the seed of David according to the flesh;
And declared [to be] the son of God with power, according to the Spirit of Holiness, by the resurrection from the dead.
By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name.
Among whom you are also the called of Jesus, the Messiah.
To all who are in Rome, beloved of God, called [to be] saints, "Grace to you and peace from God our Father, and the master Jesus, the Messiah.
First, I thank my God through Jesus, the Messiah for you all, that your faith is spoken of throughout the whole world.
For God is my witness, whom I serve with my spirit in the Gospel of His son, that without ceasing do I always make mention of you in my prayers;
Making a request, if by any means now at length I might have a prosperous journey by the will of God to come to you.
For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established;
That is, that I may be comforted together with you by the mutual faith both of you and me.
Now I would not have you ignorant, brethren, that often times I purposed to come to you, but was let come, that I might have some fruit among you also, even as among other Gentiles.
I am a debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
So, as many who are in me, I am ready to preach the Gospel to you who are also at Rome.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
Because that which may be known of God is manifest in them; for God has shown [it] to them.
For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, [even] His eternal power and Godhead; so that they are without excuse.
Because when they knew God, they glorified [Him] not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
Professing themselves to be wise, they became fools,
And changed the glory of the incorruptible God into an image made like a corruptible man, and birds, and fourfooted beasts, and creeping things.
For this cause God gave them up to vile affections, for even their women changed the natural use into that which is against nature.
And likewise also the men, leaving the natural use of the woman, burned in their lust toward one another; men with men working that which is unseemly, and receiving in themselves the recompense of their error which was received.
And even as they did not like to retain God in [their] knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
Without understanding, covenantbreakers, without natural affection, implacable, unmerciful.
Who, knowing the judgment of God, that those who commit such things are worthy of death, not only do the same, but have pleasure in those who do them.
Therefore you are inexcusable, O man, whoever you are who judges, for wherein you judge another, you condemn yourself; for you who judges do the same things.
But we are sure that the judgment of God is according to truth against those who commit such things.
And you think this, O man, who judges those who do such things, and do the same, that you will escape the judgment of God?
But after your hardness and impenitent heart you treasure up to yourself wrath against the Day of Wrath and revelation of the righteous judgment of God;
To those who, by patient continuance in well doing, seek for glory and honor and immortality, eternal life.
But to those who are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Tribulation and anguish, upon every soul of man who does evil, of the Jew first, and also of the Gentile;
But glory, honor, and peace, to every man who works good, to the Jew first, and also to the Gentile.
For there is no respect of persons with God.
For as many who have sinned without law will also perish without law, and as many who have sinned in the law will be judged by the law;
For the hearers of the law [are] not just before God, but the doers of the law will be justified.
For when the Gentiles, who do not have the law, do by nature the things contained in the law, these, not having the law, are a law to themselves.
Behold, you are called a Jew, and rest in the law, and make your boast of God,
And knows [His] will, and approves the things that are more excellent, being instructed out of the law;
And are confident that you yourself are a guide of the blind, a light of those who are in darkness,
An instructor of the foolish, a teacher of babes, who have the form of knowledge and of the truth in the law.
You therefore who teach another, do you not teach yourself? You who preaches a man should not steal, do you steal?
You who says a man should not commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege?
You who makes your boast of the law, through breaking the law you dishonor God?
For the name of God is blasphemed among the Gentiles through you, as it is written.
For circumcision verily profits, if you keep the law, but if you are a breaker of the law, your circumcision is made uncircumcision.
Therefore if the uncircumcision keeps the righteousness of the law, will his uncircumcision not be counted for circumcision?
And will uncircumcision which is by nature, if it fulfills the law, not judge you, who by the letter and circumcision transgresses the law?
For he is not a Jew, who is one outwardly; neither [is that] circumcision, which is outward in the flesh.
But he [is] a Jew, who is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God.
What advantage then does the Jew have? Or what profit [is there] of circumcision?
Much every way, chiefly, because that to them were the oracles of God committed.
For what if some did not believe? Will their unbelief make the faith of God without effect?
God forbid, indeed, let God be true, but every man a liar; as it is written, 'That you might be justified in your sayings, and might overcome when you are judged.'
But if our unrighteousness commends the righteousness of God, what will we say? [Is] God unrighteous who takes vengeance? (I speak as a man)
God forbid, for then how will God judge the world?
For if the truth of God has exceeded through my lie to His glory; why am I also judged as a sinner?
And not [rather], (as we are slanderously reported, and as some affirm that we say), 'Let us do evil, that good may come?' Whose damnation is just.
As it is written, 'There are none righteous, no, not one.
There are none who understands, there are none who seek after God.
Their feet [are] swift to shed blood.
Destruction and misery [are] in their ways.
Now we know that what things the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.
Therefore by the deeds of the law, no flesh will be justified in His sight, for by the law [is] the knowledge of sin.
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Even the righteousness of God [which is] by faith of Jesus, the Messiah, to all and upon all those who believe, for there is no difference.
For all have sinned, and come short of the glory of God;
Being justified freely by His grace through the redemption that is in the Messiah, Jesus.
Whom God has set forth [to be] a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
To declare, [I say], at this time his righteousness, that he might be just, and the justifier of him who believes in Jesus.
Where [is] boasting then? It is excluded. By what law? Of works? No, but by the law of faith.
Therefore we conclude that a man is justified by faith without the deeds of the law.
[Is He] the God of the Jews only? [Is He] not also of the Gentiles? Yes, of the Gentiles also.
Seeing [it is] one God, who will justify the circumcision by faith, and uncircumcision through faith.
Do we then make void the law through faith? God forbid, indeed, we establish the law.
What will we say then that Abraham our father, as pertaining to the flesh, has found?
Now to him who works is the reward not reckoned of grace, but of debt.
But to him who does not work, but believes on him who justifies the ungodly, his faith is counted for righteousness.
[Saying], 'Blessed [are] those whose iniquities are forgiven, and whose sins are covered.
[Does] this blessedness then [come] upon the circumcision [only], or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.
How was it then reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised, that he might be the father of all those who believe, though they are not circumcised; that righteousness might be imputed to them also.
And the father of circumcision to those who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.
For if they who are of the law [are] heirs, faith is made void, and the promise made of none effect.
Because the law works wrath, for where no law is, [there is] no transgression.
And not being weak in faith, he did not consider his own body now dead, when he was about a hundred years old, neither the deadness of Sara's womb.
He did not stagger at the promise of God through unbelief; but was strong in faith, giving glory to God;
And being fully persuaded that, what He had promised, He was able also to perform.
And therefore it was imputed to him for righteousness.
Now it was not written for his sake alone, that it was imputed to him;
But for us also, to whom it will be imputed, if we believe on Him who raised up Jesus our master from the dead;
Who was delivered for our offences, and was raised again for our justification.
Therefore being justified by faith, we have peace with God through our master Jesus, the Messiah.
By whom we also have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
And not only [so], but we glory in tribulations also, knowing that tribulation works patience;
And patience, experience; and experience, hope.
And hope does not shame; because the love of God is shed abroad in our hearts by the Holy Spirit which is given to us.
For when we were without strength, in due time the Messiah died for the ungodly.
For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die.
But God commends his love toward us, in that, while we were yet sinners, the Messiah died for us.
Much more then, being now justified by his blood, we will be saved from wrath through him.
For if, when we were enemies, we were reconciled to God by the death of His son, much more, being reconciled, we will be saved by his life.
And not only [so], but we also joy in God through our master Jesus, the Messiah, by whom we have now received the atonement.
Therefore, as by one man, sin entered into the world, and death by sin; and so death passed upon all men, for all have sinned.
For until the law, sin was in the world, but sin is not imputed when there is no law.
Nevertheless, death reigned from Adam to Moses, even over those who had not sinned after the similitude of Adam's transgression, who is the figure of him who was to come.
But not as the offence, so also [is] the free gift. For if through the offence of one, many are dead, much more the grace of God, and the gift by grace, [which is] by one man, Jesus the Messiah, has abounded to many.
And not as [it was] by one who sinned, [so is] the gift, for the judgment [was] by one to condemnation, but the free gift [is] of many offences to justification.
For if by one man's offence, death reigned by one; much more those who receive abundance of grace and of the gift of righteousness will reign in life by one, Jesus the Messiah.
Therefore as by the offence of one [judgment came] upon all men to condemnation; even so by the righteousness of one, [the free gift came] upon all men to justification of life.
For as by one man's disobedience, many were made sinners, so by the obedience of one will many be made righteous.
Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound.
That as sin has reigned to death, even so might grace reign through righteousness to eternal life by Jesus the Messiah our master.
What will we say then? Should we continue in sin, that grace may abound?
God forbid. How will we, who are dead to sin, live any longer therein?
Do you not know, that so many of us as were baptized into Jesus the Messiah were baptized into his death?
Therefore we are buried with him by baptism into death, that as the Messiah was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
For if we have been planted together in the likeness of his death, we will be also [in the likeness] of [his] resurrection.
Knowing this, that our old man is crucified with [him], that the body of sin might be destroyed, that from now we should not serve sin.
For he who is dead is freed from sin.
Now if we are dead with the Messiah, we believe that we will also live with him.
Knowing that the Messiah, being raised from the dead dies no more; death has no more dominion over him.
For in that he died, he died to sin once, but in that he lives, he lives to God.
Likewise reckon also yourselves to be dead indeed to sin, but alive to God through Jesus the Messiah our master.
Therefore do not let sin reign in your mortal body, that you should obey it in the lusts thereof.
Neither yield your members [as] instruments of unrighteousness to sin, but yield yourselves to God, as those who are alive from the dead, and your members [as] instruments of righteousness to God.
For sin will not have dominion over you, for you are not under the law, but under grace.
What then? Will we sin, because we are not under the law, but under grace? God forbid.
Do you not know that to whom you yield yourselves servants to obey, you are his servants to whom you obey; whether of sin to death, or of obedience to righteousness?
But God is thanked, that you were the servants of sin, but you have obeyed from the heart that form of doctrine which was delivered to you.
Being then made free from sin, you became the servants of righteousness.
I speak after the manner of men because of the infirmity of your flesh, for as you have yielded your members servants to uncleanness and to iniquity to iniquity; even so now yield your members servants to righteousness to holiness.
For when you were the servants of sin, you were free from righteousness.
What fruit did you have then in those things whereof you are now ashamed? For the end of those things [is] death.
But now being made free from sin, and becoming servants to God, you have your fruit to holiness, and the end, everlasting life.
For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus the Messiah our master.
Do you not know, brethren, for I speak to those who know the law, how the law has dominion over a man as long as he lives?
For the woman who has a husband is bound by the law to [her] husband so long as he lives; but if the husband is dead, she is loosed from the law of [her] husband.
So then if, while [her] husband lives, she is married to another man, she will be called an adulteress, but if her husband is dead, she is free from that law; so that she is no adulteress, though she is married to another man.
Therefore, my brethren, you also have become dead to the law by the body of the Messiah; that you should be married to another, [even] to him who is raised from the dead, that we should bring forth fruit to God.
For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit to death.
But sin, taking occasion by the commandment, acts against me all manner of concupiscence. For without the law sin [was] dead.
For I was alive without the law once, but when the commandment came, sin revived, and I died.
And the commandment, which [was ordained] to life, I found [to be] to death.
For sin, taking occasion by the commandment, deceived me, and slew [me] by it.
Therefore the law [is] holy, and the commandment holy, and just, and good.
Was then that which is good made death to me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceedingly sinful.
For we know that the law is spiritual, but I am carnal, sold under sin.
For that which I do, I do not allow, for what I would, that I do not do; but what I hate, that I do.
If then I do that which I would not, I consent to the law that [it is] good.
Now then it is no longer I who does it, but sin that dwells in me.
For I know that in me (that is, in my flesh), dwells no good thing, for to will is present with me; but [how] to perform that which is good I do not find.
For the good that I would, I do not do, but the evil which I would not do, that I do.
Now if I do that which I would not, it is no longer I who does it, but sin that dwells in me.
I find then a law, that, when I would do good, evil is present with me.
For I delight in the law of God after the inward man.
But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
O wretched man that I am! Who will deliver me from the body of this death?
I thank God through Jesus the Messiah our master. So then with the mind, I myself serve the law of God; but with the flesh, the law of sin.
[There is] therefore now no condemnation to those who are in the Messiah Jesus, who do not walk after the flesh, but after the spirit.
For the law of the spirit of life in the Messiah Jesus has made me free from the law of sin and death.
For what the law could not do, in that it was weak through the flesh, God sending His own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.
That the righteousness of the law might be fulfilled in us, who do not walk after the flesh, but after the spirit.
For those who are after the flesh mind the things of the flesh; but those who are after the spirit, the things of the spirit.
For to be carnally minded [is] death; but to be spiritually minded [is] life and peace.
Because the carnal mind [is] enmity against God, for it is not subject to the law of God, neither indeed can it be.
So then those who are in the flesh cannot please God.
But you are not in the flesh, but in the spirit, if it so is that the Spirit of God dwells in you. Now if any man does not have the spirit of the Messiah, he is not of him.
And if the Messiah [is] in you, the body [is] dead because of sin; but the spirit [is] life because of righteousness.
But if the Spirit of Him who raised up Jesus from the dead dwells in you, He who raised up the Messiah from the dead will also make your mortal bodies live by His Spirit which dwells in you.
Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
For as many who are led by the Spirit of God, they are the sons of God.
For you have not received the spirit of bondage again to fear; but you have received the spirit of adoption, whereby we cry, 'Abba, Father.'
And if children, then heirs; heirs of God, and joint-heirs with the Messiah; if so is that we suffer with [him], that we may also be glorified together.
For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which will be revealed in us.
For the earnest expectation of the creature waits for the manifestation of the sons of God.
For the creature was submitted to vanity, not willingly, but by reason of Him who has submitted [the same] in hope,
Because the creature itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.
For we know that the whole creation groans and travails in pain together until now.
And not only [they], but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.
For we are saved by hope, but hope that is seen is not hope, for what a man sees, why does he still hope for?
But if we hope for that which we do not see, [then] we with patience wait for [it].
Likewise the Spirit also helps our infirmities, for we do not know what we should pray for as we should, but the Spirit itself makes intercession for us with groanings which cannot be uttered.
And He who searches the hearts knows what the mind of the Spirit [is], because He makes intercession for the saints according to [the will of] God.
And we know that all things work together for good to those who love God, to those who are the called according to [His] purpose.
For whom He foreknew, He also predestined [to be] conformed to the image of His son, that he might be the firstborn among many brethren.
Moreover whom He predestined, them He also called, and whom He called, them He also justified, and whom He justified, them He also glorified.
What will we then say to these things? If God [is] for us, who [can be] against us?
He who did not spare His own son, but delivered him up for us all, how will He not with him also freely give us all things?
Who will lay anything to the charge of God's elect? [It is] God who justifies.
Who [is] he who condemns? [It is] the Messiah that died, indeed rather, who has risen again, who is even at the right hand of God, who also makes intercession for us.
No, in all these things we are more than conquerors through Him who loved us.
For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Nor height, nor depth, nor any other creature, will be able to separate us from the love of God, which is in the Messiah, Jesus our master.
I say the truth in the Messiah, I do not lie, my conscience also bearing me witness in the Holy Spirit,
That I have great heaviness and continual sorrow in my heart.
For I could wish that I myself was accursed from the Messiah for my brethren, my kinsmen according to the flesh.
Who are Israelites; to whom the adoption [pertains], and the glory, and the covenants, and the giving of the law, and the service [of God], and the promises;
Whose [are] the fathers, and of whom as concerning the flesh the Messiah [came], who is over all, God blessed forever. Amen.
And not only [this]; but when Rebecca had also conceived by one, [even] by our father Isaac;
Therefore He has mercy on whom He will [have mercy], and whom He is willing, He hardens.
You will say then to me, 'Why does He find fault? For who has resisted His will?'
No but, O man, who are you who replies against God? Should the thing formed say to Him who formed [it], 'Why have you made me thus?'
Does the potter not have power over the clay, of the same lump to make one vessel to honor, and another to dishonor?
[What] if God, willing to show [His] wrath, and to make His power known, endured with much longsuffering, the vessels of wrath fitted to destruction.
And that He might make known the riches of His glory on the vessels of mercy, which He had prepared before to glory,
Isaiah also cries concerning Israel, 'Though the number of the Children of Israel are as the sand of the sea, a remnant will be saved.
What will we then say? That the Gentiles, who did not follow after righteousness, have attained righteousness, even the righteousness which is of faith.
But Israel, who followed after the law of righteousness, has not attained the law of righteousness.
Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.
For the Messiah [is] the end of the law for righteousness to everyone who believes.
For Moses describes the righteousness which is of the law, that the man who does those things will live by them.
But the righteousness which is of faith speaks on this wise, 'Do not say in your heart, 'Who will ascend into heaven?' That is, to bring the Messiah down [from above].
Or, 'Who will descend into the deep?' That is, to bring up the Messiah again from the dead.
But what does it say? The word is near you, [even] in your mouth, and in your heart, that is, the word of faith, which we preach;
That if you will confess with your mouth the master Jesus, and will believe in your heart that God has raised him from the dead, you will be saved.
For with the heart, man believes to righteousness; and with the mouth, confession is made to salvation.
For the Scripture says, 'Whoever believes on him will not be ashamed.'
For there is no difference between the Jew and the Greek, for the same master over all is rich to all who call upon him.
For whoever will call upon the name of the master will be saved.
So then faith [comes] by hearing, and hearing by the word of God.
But Isaiah is very bold, and says, 'I was found of those who did not seek Me; I was made manifest to those who did not ask after Me.'
God has not cast away His people whom He foreknew. Have you not perceived what the Scripture says of Elijah? How he makes intercession to God against Israel, saying,
Even so then at this present time also there is a remnant according to the election of grace.
And if by grace, then [is it] no longer by works, otherwise grace is no longer grace. But if [it is] by works, then is it no longer grace, otherwise work is no longer work.
And David says, 'Let their table be made a snare, and a trap, and a stumblingblock, and a recompense to them.
I say then, 'Have they stumbled that they should fall?' God forbid, but [rather] through their fall, salvation [has come] to the Gentiles, to provoke them to jealousy.
Now if the fall of them [is] the riches of the world, and the diminishing of them, the riches of the Gentiles; how much more their fullness?
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office.
If by any means I may provoke to emulation [those who are] my flesh, and might save some of them.
For if the casting away of them [is] the reconciling of the world, what [will] the receiving [of them be], but life from the dead?
For if the firstfruit [is] holy, the lump [is] also [holy], and if the root [is] holy, so [are] the branches.
And if some of the branches are broken off, and you, being a wild olive tree, are pierced in among them, and partakers with them of the root and fatness of the olive tree;
Do not boast against the branches. But if you boast, you do not bear the root, but the root [bears] you.
You will say then, 'The branches were broken off, that I might be pierced in.'
Well; because of unbelief they were broken off, and you stand by faith. Do not be highminded, but fear.
For if God did not spare the natural branches, [take heed] unless He also does not spare you.
Behold therefore the goodness and severity of God, on those who fell, severity; but toward you, goodness, if you continue in [His] goodness, otherwise you will also be cut off.
And they also, if they do not still abide in unbelief, will be pierced in, for God is able to pierce them in again.
For if you were cut out of the olive tree which is wild by nature, and were pierced contrary to nature into a good olive tree, how much more will these, which are the natural [branches], be pierced into their own olive tree?
And so all Israel will be saved, as it is written, 'There will come out of Zion the Deliverer, and will turn away ungodliness from Jacob.
As concerning the Gospel, [they are] enemies for your sake, but as touching the election, [they are] beloved for the fathers' sake.
For the gifts and calling of God [are] without repentance.
For as you in times past have not believed God, yet have now obtained mercy through their unbelief.
Even so have these also now not believed, that through your mercy they also may obtain mercy.
For God has concluded them all in unbelief, that He might have mercy upon all.
O the depth of the riches both of the wisdom and knowledge of God! How unsearchable [are] His judgments, and His ways past finding out!
For who has known the mind of the Lord? Or who has been His counselor?
Or who has first given to Him, and it will be recompensed to him again?
For of Him, and through Him, and to Him, [are] all things, to whom [is] glory forever. Amen.
I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, [which is] your reasonable service.
And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what [is] that good and acceptable and perfect will of God.
For I say, through the grace given to me, to every man that is among you, not to think [of himself] more highly than he should think; but to think soberly, accordingly as God has dealt to every man the measure of faith.
For as we have many members in one body, and all members do not have the same office.
So we, [being] many, are one body in the Messiah, and everyone, members of one another.
Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the proportion of faith;
Or ministry, [let us wait] on [our] ministering, or he who teaches, on teaching;
Or he who exhorts, on exhortation, he who gives, [let him do it] with simplicity; he who rules, with diligence; he who shows mercy, with cheerfulness.
[Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.
[Be] kindly affectionate to one another with brotherly love; in honor preferring one another;
Not slothful in business; fervent in spirit; serving the Lord;
Rejoicing in hope; patient in tribulation; continuing instant in prayer;
Distributing to the necessity of saints; given to hospitality.
Bless those who persecute you, bless, and do not curse.
Rejoice with those who rejoice, and weep with those who weep.
[Be] of the same mind toward one another. Do not mind high things, but condescend to men of low estate. Do not be wise in your own conceits.
Recompense to no man evil for evil. Provide honest things in the sight of all men.
Whoever therefore resists the power, resists the ordinance of God, and those who resist will receive to themselves damnation.
For rulers are not a terror to good works, but to the evil. Will you then not be afraid of the power? Do that which is good, and you will have praise of the same.
For he is the minister of God to you for good. But if you do that which is evil, be afraid; for he does not bear the sword in vain, for he is the minister of God, an avenger to [execute] wrath upon him who does evil.
Therefore [you] must be subject, not only for wrath, but also for conscience sake.
For this cause you also pay tribute, for they are God's ministers, attending continually upon this very thing.
Render therefore to all their dues, tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honor to whom honor.
Love works no ill to his neighbor, therefore love [is] the fulfilling of the law.
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 let us put on the armour of light.
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 on the master Jesus, the Messiah, and do not make provision for the flesh, to [fulfil] the lusts [thereof].
Receive him who is weak in the faith, [but] not to doubtful disputations.
For one believes that he may eat all things, another, who is weak, eats herbs.
Do not let him who eats despise him who does not eat; and do not let him who does not eat judge him who eats, for God has received him.
Who are you who judges another man's servant? To his own master he stands or falls. Indeed, he will be held up, for God is able to make him stand.
One man esteems one day above another, another esteems every day [alike]. Let every man be fully persuaded in his own mind.
He who regards the day, regards [it] to the Lord; and he who does not regard the day, to the Lord he does not regard [it]. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.
For none of us lives to himself, and no man dies to himself.
For whether we live, we live to the Lord; and whether we die, we die to the Lord, whether we live therefore, or die, we are the Lord's.
For to this end the Messiah both died, and rose, and revived, that he might be Lord both of the dead and living.
So then every one of us will give account of himself to God.
Let us not therefore judge one another anymore, but judge this rather, that no man puts a stumblingblock or an occasion to fall in [his] brother's way.
I know, and am persuaded by the master Jesus, that [there is] nothing unclean by itself, but to him who esteems anything to be unclean, to him [it is] unclean.
But if your brother is grieved with [your] meat, do not now walk charitably. Do not destroy him with your meat, for whom the Messiah died.
Do not let then your good be spoken evil of.
For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit.
For he who, in these things, serves the Messiah, [is] acceptable to God, and approved by men.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
For meat does not destroy the work of God. All things indeed [are] pure; but [it is] evil for that man who eats with offence.
[It is] good neither to eat flesh, nor to drink wine, nor [any thing] whereby your brother stumbles, or is offended, or is made weak.
Do you have faith? Have [it] to yourself before God. Happy [is] he who does not condemn himself in that thing which he allows.
And he who doubts is damned if he eats, because [he eats] not of faith, for whatever [is] not of faith is sin.
We then who are strong should bear the infirmities of the weak, and not to please ourselves.
For whatever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.
Now the God of patience and consolation grants you to be likeminded toward one another according to the Messiah Jesus.
That you may with one mind [and] one mouth glorify God, even the Father of our master Jesus, the Messiah.
Therefore receive one another, as the Messiah also received us to the glory of God.
Now the God of hope fills you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Spirit.
And I myself am also persuaded by you, my brethren, that you also are full of goodness, filled with all knowledge, also able to admonish one another.
Nevertheless, brethren, I have written the more boldly to you in some sort, as putting you in mind, because of the grace that is given to me by God,
That I should be the minister of Jesus the Messiah to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit.
I have then that I may glory through Jesus the Messiah in those things which pertain to God.
For I will not dare to speak of any of those things which the Messiah has not worked by me, to make the Gentiles obedient, by word and deed,
Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about to Illyricum, I have fully preached the Gospel of the Messiah.
Indeed, so I have strived to preach the Gospel, not where the Messiah was named, unless I should build upon another man's foundation.
But as it is written, 'To whom he was not spoken of, they will see, and they who have not heard will understand.'
For which cause also I have been hindered greatly from coming to you.
But now having no more place in these parts, and having a great desire these many years to come to you;
Whenever I take my journey into Spain, I will come to you, for I trust to see you in my journey, and to be brought on my way toward you, if first I am somewhat filled with your [company].
But now I go to Jerusalem to minister to the saints.
For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints who are at Jerusalem.
It has pleased them verily; and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things.
When therefore I have performed this, and have sealed this fruit to them, I will come by you into Spain.
And I am sure that, when I come to you, I will come in the fulness of the blessing of the Gospel of the Messiah.
Now I beseech you, brethren, for the master Jesus, the Messiah's sake, and for the love of the Spirit, that you strive together with me in [your] prayers to God for me;
That I may be delivered from those who do not believe in Judaea; and that my service which [I have] for Jerusalem may be accepted by the saints;
That I may come to you with joy by the will of God, and may be refreshed with you.
Now the God of peace [be] with you all. Amen.
I commend to you Phebe our sister, who is a servant of the church which is at Cenchrea.
That you receive her in the Lord, as become saints, and that you assist her in whatever business she has need of you, for she has been a succourer of many, and of myself also.
Greet Priscilla and Aquila my helpers in the Messiah Jesus.
Who have for my life laid down their own necks, to whom not only do I give thanks, but also all the churches of the Gentiles.
Likewise [greet] the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia to the Messiah.
Greet Mary, who bestowed much labor on us.
Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who were also in the Messiah before me.
Greet Amplias my beloved in the master.
Salute Urbane, our helper in the Messiah, and Stachys my beloved.
Salute Apelles approved in the Messiah. Salute those who are of Aristobulus' [household].
Salute Herodion my kinsman. Greet those who are of the [household] of Narcissus, who are in the master.
Salute Tryphena and Tryphosa, who labor in the master. Salute the beloved Persis, who labored much in the master.
Salute Rufus chosen in the master, and his mother and mine.
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.
Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints who are with them.
Salute one another with a holy kiss. The churches of the Messiah salute you.
Now I beseech you, brethren, mark those who cause divisions and offences contrary to the doctrine which you have learned; and avoid them.
For those who are such do not serve our master Jesus, the Messiah, but their own belly; and by good words and fair speeches they deceive the hearts of the simple.
For your obedience has come abroad to all [men]. I am glad therefore on your behalf, but yet I would have you be wise to that which is good and simple concerning evil.
And the God of peace will bruise Satan under your feet shortly. The grace of our master Jesus, the Messiah [be] with you. Amen.
Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
I Tertius, who wrote [this] epistle, salute you in the master.
Gaius my host, and of the whole church, salutes you. Erastus the chamberlain of the city salutes you, and Quartus a brother.
The grace of our master Jesus, the Messiah [be] with you all. Amen.
Now to him who is of power to establish you according to my Gospel, and the preaching of Jesus the Messiah, according to the revelation of the mystery, which was kept secret since the world began,
But now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.
To the only wise God, [be] glory through Jesus, the Messiah forever. Amen. <<[Written to the Romans from Corinthus, [and sent] by Phebe, a servant of the church at Cenchrea.]>>