THE EPISTLES OF PAUL.

TO THE ROMAN S.

I. PAUL, a servant of Christ Jesus, a called apostle, set 2 apart to preach the gospel of God, which he had promised

before by his prophets in the Holy Scriptures, the gospel 3 concerning his Son, who was born of the seed of David 4 as to the flesh, and shown with power to be the Son of God as to his spirit of holiness, by the resurrection of the 5 dead, Jesus Christ our Lord; through whom we received grace and the office of an apostle in behalf of his name, in order to produce obedience to the faith among all 6 nations; among whom are ye also, the called of Jesus 7 Christ; to all the beloved of God at Rome, called, holy: Grace be to you, and peace, from God our Father, and the Lord Jesus Christ.

In the first place, I thank my God through Jesus Christ for all of you, that your faith is spoken of throughout the 9 whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, how constantly I make 10 mention of you, always in my prayers supplicating that, if

it be possible, I may at last through the will of God be 11 favored. with an opportunity of coming to you. For I long to see you, that I may impart to you some spiritual gift, which may be for your confirmation; that is, that I

12 may be edified among you, and you also, through each 13 other's faith, both yours and mine. But I would not have you ignorant, brethren, that I often purposed to come to you, though I have been hindered hitherto, that I might have some fruit of my labors among you also, as among 14 the other gentiles. I am debtor both to Greeks and bar15 barians, both to the wise and the unwise. So, according

to my ability, I am ready to preach the gospel to you also 16 in Rome. For I am not ashamed of the gospel; for to

every believer, to the Jew first and also to the Greek, 17 it is the power of God unto salvation. For therein is revealed the righteousness which is of God from faith to faith; as it is written, "But the righteous shall live by faith."*

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For the wrath of God is revealed from heaven against all impiety and unrighteousness of men, who keep down 19 the truth in unrighteousness. Because that which may

be known of Gol is manifest within them; for God made 20 it manifest to them. For, ever since the creation of the world, his invisible attributes, even his eternal power and divinity, being perceived from his works, are clearly seen, 21 so that they might be without excuse. Because though they knew God, they did not glorify him as God, nor were they thankful to him; but became perverse in their

Chap. I. 17. - righteousness which is of God; i.e. which cometh from him, Phil. iii. 9, or, which is acceptable to him as a righteousness of faith, implying forgiveness and pardon on the part of God, in contradistinction from a righteousness of merit acquired by a fulfilment of the requirements of the law, whether of the Jews, or of nature. Comp. chap. iii. 21-26. In the lan guage of Martin Luther, "Christian righteousness consisteth in two things namely, faith of the heart, and God's acceptance, or pardon of imperfections. Faith is indeed a formal righteousness; and yet this righteousness is not enough. For after faith there remain certain remnants of sin in our flesh. Wherefore the other part of righteousness must needs be added also to finish the same in us, namely, God's acceptance or forgiveness." —from faith to faith; i.e. proceeding from faith, and going on to stronger faith.

*Hab. ii. 4.

22 reasonings, and their senseless minds were darkened; pro23 fessing to be wise, they became fools, and for the glory of the incorruptible God they substituted images of corruptible man, and of birds and four-footed beasts and creep24 ing things. Wherefore God also gave them over in the lusts of their hearts to impurity, to debase their bodies 25 with one another; because they changed the true God for

false gods, and adored and worshipped created things rather 26 than the Creator, who is blessed for ever. Amen. For this cause God gave them up to vile passions. For even 27 their women indulged in unnatural lust, and in like manner the men also, neglecting the natural use of the female, burned with lust for one another, men with men practising that which is shameful, and receiving in them28 selves the due recompense of their error. And as they

did not choose to retain God in their knowledge, God gave them up to a reprobate mind, to do things which 29 are shameful; being filled with all unrighteousness, malice, covetousness, wickedness; full of envy, murder, strife, 30 deceit, malignity; backbiters, slanderers, hated of God, insolent, proud, boasters, inventors of mischief, disobedient 31 to parents, senseless, faithless, without natural affection, 32 without pity; who, although knowing the ordinance of

God, that they who practise such things deserve death, not only do them themselves, but approve of those who do them.

II. Wherefore thou art without excuse, O man that judgest, whoever thou art. For wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the 2 same things. But we know that the judgment of God is according to truth against those who practise such things. 8 And dost thou suppose, O man, who art judging those

who do such things, and art thyself doing the same, that 4 thou wilt escape the judgment of God? Or dost thou de

spise the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God is leading 5 thee to repentance? But according to thy hardness and impenitent heart, thou art treasuring up for thyself wrath against the day of wrath and of the manifestation of the 6 righteous judgment of God, who will render to every one 7 according to his works; everlasting life to those who by patient continuance in well-doing seek for glory, and honor, 8 and incorruption; but to those who are contentious, and disobedient to the truth, but obey unrighteousness, there 9 will be wrath and indignation. Tribulation and distress will be upon every soul of man whose works are evil, of 10 the Jew first, and also of the Greek; but glory, honor, and peace, to every one whose works are good, to the Jew first, and also to the Greek.

For there is no respect of persons with God. For as many as have sinned without a law, will also perish without a law; and as many as have sinned under a law, will 13 be judged by a law, for it is not the hearers of a law who

are righteous before God, but the doers of a law will be 14 accounted righteous;-for when the gentiles, who have no law, do by nature what is required by the Law, these, hav15 ing no law, are a law to themselves; since they show that what the Law requireth is written in their hearts, their conscience bearing witness, and their thoughts in turn accus16 ing or defending them;-in the day when God shall judge the secrets of men by Jesus Christ, according to the gospel which I have preached.

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But if thou art called a Jew, and restest on the Law, 18 and makest thy boast of God, and knowest his will, and

approvest the things that are more excellent, being in19 structed out of the Law; and art confident that thou thyself art a guide of the blind, a light to those who are

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20 in darkness, an instructor of those who lack wisdom, a

teacher of babes, having the form of knowledge and of 21 the truth in the Law, dost thou then who teachest an

other, not teach thyself? Thou who proclaimest that 22 others should not steal, dost thou steal? Dost thou who

forbiddest to commit adultery, thyself commit adultery? 23 Thou that abhorrest idols, dost thou rob temples? Dost

thou who boastest of the Law, dishonor God by, break24 ing the Law? For, as it is written, "the name of God is 25 on your account blasphemed among the gentiles."* For circumcision is indeed a benefit to thee, if thou keep the Law; but if thou art a breaker of the Law, thy circum26 cision hath become uncircumcision. If then he who is uncircumcised keep the precepts of the Law, shall not he 27 though uncircumcised be regarded as circumcised? Yea, those who are by nature uncircumcised, if they perform the law, will judge thee, who having a written Law and 28 circumcision, art a breaker of the Law. For he is not a

Jew, who is one outwardly, nor is that circumcision, 29 which is outward, in the flesh; but he is a Jew who is one inwardly; and circumcision is of the heart, spiritual, not literal, whose praise is not of men, but of God.

III. What then is the advantage of the Jew? or what the 2 benefit of circumcision? Great, every way. In the first place, because they were entrusted with the oracles of 3 God. For what? If some were unfaithful, shall their 4 unfaithfulness make God unfaithful? Far be it! yea,

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let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned." †

But if our unrighteousness serve to display the right

Chap. III. 4.

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when thou art arraigned; i.e. as it were, put on trial. * Isa. lu. 5.

† Ps. li. 4.