The Epistle of Paul the Apostle to the Romans Chapter 1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he had promised to for by his prophets in the Holy Scriptures, concerning his son Jesus Christ our Lord, which was made of the seed of David according to the flesh. and declare 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 are ye also the called of Jesus Christ, to all that be in Rome beloved of God called to be saints. Grace to you. and peace from God, our Father in the Lord Jesus Christ. First, I thank my God through Jesus Christ 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 I make mention of you always in my prayers. Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift to the end 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 oftentimes I purposed to come unto you, but was led hitherto. 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 much as in me is, I am ready to preach the gospel to you that are in Rome also. For I am not ashamed of the gospel of Christ, for it is the power of God and the salvation to everyone that believeth. to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith. 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 showed it unto 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 in Godhead, so that they are without excuse. Because that 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 uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves. who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed forever. Amen. For this cause God gave them up unto vile affections. for even their woman did change 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 one toward another, men with men, working that which is unseemly, and receiving in themselves that recompense of their error which was meat. 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, bolsters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, unmerciful. But knowing the judgment of God, the day which commits such things are worthy of death. Not only do the same, but have pleasure in them that do them. Chapter 2 Therefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another thou condemnest thyself. For thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judges them that do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness, and forbearance, and longsuffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath. and revelation of the righteous judgment of God, who will render to every man according to his deeds, to them who by patient continuance and well-doing seek for glory and honor and immortality, eternal life, but unto them that are contentious and do not obey the truth but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first and also of the Gentile, but glory, honor and peace to every man that works good to the Jew first and also to the Gentile. For there is no respect to persons with God. For as many as have sinned without law shall also perish without law, and as many as have sinned in the law shall be judged by the law. For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these have not the law, are a law unto themselves, which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts meanwhile accusing or else excusing one another. in the day when God shall judge the secrets of men by Jesus Christ, according to my gospel. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest of things that are more excellent being instructed out of the law, and art confident that thou thyself art a guide to the blind, the light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth and the law. Thou, therefore, which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boasts of the law through breaking the law dishonoureth thou God. For the name of God is blasphemed among the Gentile through you, as it is written. For circumcision verily profiteth if thou keep the law. But if thou be a breaker of the law, thy circumcision is made uncircumcised. Therefore, if the uncircumcision keep the righteousness of the law, shall not this uncircumcision be counted for circumcision? And shall not uncircumcision, which is by nature, if it fulfill the law, joyeth thee, who by the letter and circumcision does transgress the law? For he is not a Jew, which is one outwardly. Neither is that circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter. His praise is not of man, but of God. CHAPTER THREE What advantage then hath the Jew? For what profit is there of circumcision? Much every way, chiefly, because that unto them were committed the oracles of God. For what, if some did not believe, shall their unbelief make the faith of God without effect? God forbid. Yea, let God be true, but every man a liar, as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? I speak as a man. God forbid. For then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory, why yet am I also judged as a sinner, and not rather, as we be slanderously reported and as some affirm that we say, let us do evil that good may come, whose damnation is just? What then? Are we better than they? No, and no wise, for we have before proved both Jews and Gentiles that they are all under sin. As it is written, there is none righteous, no, not one. There is none that understandeth. There is none that seeketh after God. They are all gone out of the way. They are together become unprofitable. There is none that doeth good, no, not one. Their throat is an open sepulcher, with their tongues they have used to seat. The poison of asps is under their lips, whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways. In the way of peace have they not known. There is no fear of God before their eyes. Now we know that what things however the law saith, it saith to them 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 there shall no flesh be justified in his sight, for by the law is the knowledge of sin. But now the righteousness of God without law is manifested being witnessed by the law and the prophets. even the righteousness of God, which is by faith of Jesus Christ, and to all and upon all them that believe. For there is no difference for all of sin that comes short of the glory of God, being justified freely by His grace through the redemption that is in Christ 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 a justifier of him which believeth in Jesus. Where is boasting, then? It is excluded. By what law? Of works? Nay, 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 which shall justify the circumcision by faith and uncircumcision through faith. Do we then make void the law through faith? God forbid. Yea, we establish the law.