 1 Paul, a servant of Jesus Christ, a called apostle having been separated to the good news of God, which he announced before through his prophets in holy writings, concerning his Son, who is come of the seed of David according to the flesh, who is marked out son of God in power according to the spirit of sanctification, by the rising again from the dead, Jesus Christ our Lord. Through him we did receive grace and apostleship for obedience of faith among all the nations in behalf of his name, among whom are also ye the called of Jesus Christ, to all who are in Rome beloved of God called saints, grace to you and peace from God our Father and from the Lord Jesus Christ. First, indeed, I thank my God through Jesus Christ for you all that your faith is proclaimed in the whole world, for God is my witness whom I serve in my spirit in the good news of his Son, how unceasingly I make mention of you, always in my prayers beseeching, if by any means now at length I shall 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 that ye may be established, and that is that I may be comforted together among you through the faith in one another, both yours and mine. And I do not wish you to be ignorant, brethren, that many times I did purpose to come unto you, and was hindered till the present time, that some fruit I might have also among you, even as also among the other nations, both to Greeks and to foreigners, both to wise and to thoughtless I am a debtor, so as much as in me is, I am ready also to you who are in Rome to proclaim good news, for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to everyone who is believing, both to Jew first and to Greek. For the righteousness of God in it is revealed from faith to faith, according as it hath been written, and the righteous one by faith shall live, for revealed is the wrath of God from heaven upon all impiety and unrighteousness of men, holding down the truth in unrighteousness. Because that which is known of God is manifest among them, for God did manifest it to them, for the invisible things of him from the creation of the world, by the things made being understood, are plainly seen, both his eternal power and Godhead, to their being inexcusable. Because having known God they did not glorify him as God, nor gave thanks, but were made vain in their reasonings, and their unintelligent heart was darkened, professing to be wise they were made fools, and changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of fowls, and of quadrupeds, and of reptiles. Wherefore also God did give them up, in the desires of their hearts, to uncleanness, to dishonor their bodies among themselves, who did change the truth of God into a falsehood, and did honor and serve the creature rather than the Creator who is blessed to the ages. Amen. Because of this God did give them up to dishonorable affections, for even their females did change the natural use into that against nature, and in like manner also the males having left the natural use of the female did burn in their longing toward one another, males with males working shame, and the recompense of their error that was fit in themselves receiving. And according as they did not approve of having God in knowledge, God gave them up to a disapproved mind, to do the things not seemly, having been filled with all unrighteousness, whoredom, wickedness, covetousness, malice, full of envy, murder, strife, deceit, evil dispositions, whisperers, evil speakers, God-haters, insulting, proud, boasters, inventors of evil things, disobedient to parents, unintelligent, faithless, without natural affection, implacable, unmerciful, who the righteous judgment of God having known that those practicing such things are worthy of death, not only do them but also have delight with those practicing them. Therefore thou art inexcusable, O man, every one who is judging, for in that in which thou dost judge the other, thyself thou dost condemn, for the same things thou dost practice who art judging, and we have known that the judgment of God is according to truth upon those practicing such things. And dost thou think this, O man, who art judging those who such things are practicing, and are doing them, that thou shalt escape the judgment of God, or the riches of his goodness and forbearance and longsuffering dost thou despise? Not knowing that the goodness of God doth lead thee to reformation, but according to thy hardness and impenitent heart, thou dost treasure up to thyself wrath in a day of wrath and of the revelation of the righteous judgment of God, who shall render to each according to his works, to those indeed who in continuance of a good work do seek glory and honor and incorruptibility life-age-during, and to those contentious and disobedient, indeed to the truth and obeying the unrighteousness, indignation and wrath, tribulation and distress upon every soul of man that is working the evil, both of Jew first and of Greek, and glory and honor and peace to every one who is working the good both to Jew first and to Greek. For there is no acceptance of faces with God, for as many as without law did sin, without law also shall perish, and as many as did sin in law, through law shall be judged, for not the hearers of the law are righteous before God, but the doers of the law shall be declared righteous. For, when nations that have not a law, by nature may do the things of the law, these not having a law, to themselves are a law, who do show the work of the law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending, in the day when God shall judge the secrets of men, according to my good news, through Jesus Christ. Lo, thou art named a Jew, and dost rest upon the law, and dost boast in God, and dost know the will, and dost approve the distinctions, being instructed out of the law, and hast confidence that thou thyself art a leader of blind ones, a light of those in darkness, an instructor of foolish ones, a teacher of babes, having the form of the knowledge and of the truth in the law. Thou then, who art teaching another, thyself dost thou not teach? Thou who art preaching not to steal, dost thou steal? Thou who art saying not to commit adultery, dost thou commit adultery? Thou who art abhorring the idols, dost thou rob temples? Thou who in law dost boast, through the transgression of the law, God dost thou dishonor? For the name of God, because of you, is evil spoken of among the nations according as it hath been written. For circumcision indeed doth profit if law thou mayest practice, but if a transgressor of law thou mayest be, thy circumcision hath become uncircumcision. If, therefore, the uncircumcision the righteousness of the law may keep, shall not his uncircumcision for circumcision be reckoned, and the uncircumcision by nature fulfilling the law, shall judge thee, who, through letter and circumcision, art a transgressor of law. For he is not a Jew who is so outwardly, neither is circumcision that which is outward in flesh, but a Jew is he who is so inwardly, and circumcision is of the heart, in spirit, not in letter, of which the praise is not of men, but of God. CHAPTER III What then is the superiority of the Jew, or what the prophet of the circumcision? Much in every way. For first, indeed, that they are entrusted with the oracles of God. For what, if certain were faithless? Shall their faithlessness, the faithfulness of God make useless? Let it not be. And let God become true, and every man false, according as it hath been written, that thou mayest be declared righteous in thy words, and mayest overcome in thy being judged. And if our unrighteousness, God's righteousness doth establish, what shall we say? Is God unrighteous, who is inflicting the wrath? After the manner of a man I speak? Let it not be, since how shall God judge the world? For if the truth of God in my falsehood did more abound to his glory, why yet am I also as a sinner judged? And not, as we are evil spoken of, and as certain affirm us to say, we may do the evil things that the good ones may come? Whose judgment is righteousness? What, then, are we better? Not at all. For we did before charge both Jews and Greeks with being all under sin, according as it hath been written. There is none righteous, not even one. There is none who is understanding. There is none who is seeking after God. All did go out of the way. Together they became unprofitable. There is none doing good. There is not even one. A sepulchre opened is their throat. With their tongues they used deceit. Poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Swift are their feet to shed blood. Ruin and misery are in their ways. And a way of peace they did not know. There is no fear of God before their eyes. And we have known that as many things as the law sayeth, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God. Wherefore, by works of law shall no flesh be declared righteous before him, for through law is a knowledge of sin. And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets, and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing. For there is no difference, for all did sin and are come short of the glory of God, being declared righteous freely by his grace through the redemption that is in Christ Jesus, whom God did set forth a mercy seat, through the faith in his blood, for the showing forth of his righteousness, because of the passing over of the by-gone sins in the forbearance of God, for the showing forth of his righteousness in the present time, for his being righteous and declaring him righteous, who is of the faith of Jesus. Where then is the boasting? It was excluded. By what law? Of works? No, but by a law of faith. Therefore do we reckon a man to be declared righteous by faith, apart from works of law? The God of Jews only is he, and not also of nations? Yes, also of nations, since one is God, who shall declare righteous the circumcision by faith, and the uncircumcision through the faith. Law then do we make useless through the faith? Let it not be, yea, we do establish law. What then shall we say Abraham our father to have found according to flesh? For if Abraham by works was declared righteous, he hath to boast, but not before God. For what doth the writing say? And Abraham did believe God, and it was reckoned to him to righteousness. And to him who is working the reward is not reckoned of grace but of debt. And to him who is not working, and is believing upon him who is declaring righteous the impious, his faith is reckoned to righteousness, even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works. Happy they whose lawless acts were forgiven, and whose sins were covered, happy the man to whom the Lord may not reckon sin. Is this happiness then, upon the circumcision, or also upon the uncircumcision? For we say that the faith was reckoned to Abraham to righteousness. How then was it reckoned, he being in circumcision or in uncircumcision? Not in circumcision but in uncircumcision, and a sign he did receive of circumcision, a seal of the righteousness of the faith in the uncircumcision, for his being father of all those believing through uncircumcision, for the righteousness also being reckoned to them, and father of circumcision to those not of circumcision only, but who also walk in the steps of faith, that is in the uncircumcision of our father Abraham. For not through law is the promise to Abraham or to his seed of his being heir of the world, but through the righteousness of faith, for if they who are of law are heirs, the faith hath been made void, and the promise hath been made useless, for the law doth work wrath, for where law is not neither is transgression. Because of this it is of faith that it may be according to grace, for the promise being sure to all the seed, not to that which is of the law only, but also to that which is of the faith of Abraham, who is father of us all, according as it hath been written, a father of many nations I have set thee, before him whom he did believe, God, who is quickening the dead and is calling the things that be not as being. Who, against hope in hope did believe for his becoming father of many nations according to that spoken, so shall thy seed be, and not having been weak in the faith, he did not consider his own body already become dead, being about a hundred years old, and the deadness of Sarah's womb, and at the promise of God did not stagger in unbelief, but was strengthened in faith, having given glory to God, and having been fully persuaded that what he hath promised he is able also to do, wherefore also it was reckoned to him to righteousness. And it was not written on his account alone that it was reckoned to him, but also on ours, to whom it is about to be reckoned, to us believing on him who did raise up Jesus our Lord out of the dead, who was delivered up because of our offenses, and was raised up because of our being declared righteous. Having been declared righteous, then, by faith, we have peace toward God through our Lord Jesus Christ, through whom also we have the access by the faith into this grace in which we have stood, and we boast on the hope of the glory of God. And not only so, but we also boast in the tribulations, knowing that the tribulation doth work endurance, and the endurance experience, and the experience hope, and the hope doth not make ashamed, because the love of God hath been poured forth in our hearts through the Holy Spirit that hath been given to us. For in our being still ailing, Christ in due time did die for the impious, for scarcely for a righteous man will any one die, for for the good man perhaps someone also doth dare to die, and God doth commend his own love to us that, in our being still sinners, Christ did die for us. Much more, then, having been declared righteous now in his blood, we shall be saved through him from the wrath, for if, being enemies, we have been reconciled to God through the death of his son, much more having been reconciled, we shall be saved in his life. And not only so, but we are also boasting in God through our Lord Jesus Christ, through whom now we did receive the reconciliation. Because of this, even as through one man the sin did enter into the world, and through the sin the death, and thus to all men the death did pass through, for that all did sin. For till law sin was in the world, and sin is not reckoned when there is not law, but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming. But not as the offense so also is the free gift, for if, by the offense of the one, the many did die, much more did the grace of God and the free gift in grace of the one man Jesus Christ abound to the many. And not as through one who did sin is the free gift, for the judgment indeed is of one to condemnation. But the gift is of many offenses to a declaration of righteous. For if by the offense of the one the death did reign through the one, much more those, who the abundance of the grace and of the free gift of the righteousness are receiving, in life shall reign through the one, Jesus Christ. So then as through one offense to all men it is to condemnation, so also through one declaration of righteous it is to all men to justification of life. For as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one shall the many be constituted righteous, and law came in that the offense might abound, and where the sin did abound the grace did overabound, that even as the sin did reign in the death, so also the grace may reign through righteousness to life aged during through Jesus Christ our Lord. Chapter 6 What then shall we say? Shall we continue in the sin that the grace may abound? Let it not be. We who died to the sin, how shall we still live in it? Are you ignorant that we, as many as were baptized into Christ Jesus, to his death were baptized? We were buried together then with him through the baptism to the death, that even as Christ was raised up out of the dead through the glory of the Father, so also we in newness of life might walk. For if we have become planted together to the likeness of his death, so also we shall be of the rising again, this knowing that our old man was crucified with him, that the body of the sin may be made useless for our no longer serving the sin, for he who hath died hath been set free from the sin. And if we died with Christ we believe that we also shall live with him, knowing that Christ, having been raised up out of the dead, doth no more die, death over him hath no more lordship, for in that he died to the sin he died once, and in that he liveth he liveth to God. So also ye reckon yourselves to be dead indeed to the sin, and living to God in Jesus Christ our Lord. Let not then the sin reign in your mortal body to obey it in its desires. Neither present ye your members instruments of unrighteousness to the sin, but present yourselves to God as living out of the dead, and your members instruments of righteousness to God. For sin over you shall not have lordship, for ye are not under law but under grace. What then shall we sin because we are not under law but under grace? Let it not be. Have ye not known that to whom ye present yourselves servants for obedience, servants ye are to him to whom ye obey, whether of sin to death or of obedience to righteousness, and thanks to God that ye were servants of the sin, and were obedient from the heart to the form of teaching to which ye were delivered up, and having been freed from the sin, ye became servants to the righteousness. In the manner of men I speak because of the weakness of your flesh, for even as ye did present your members servants to the uncleanness and to the lawlessness, to the lawlessness, so now present your members servants to the righteousness, to sanctification. For when ye were servants of the sin ye were free from the righteousness. What fruit therefore were ye having then in the things of which ye are now ashamed, for the end of those is death. And now having been freed from the sin and having become servants to God, ye have your fruit to sanctification, and the end life age during, for the wages of sin as death and the gift of God is life age during in Christ Jesus our Lord. that the law hath lordship over the man as long as he liveth, for the married woman to the living husband hath been bound by a law, and if the husband may die she hath been free from the law of the husband. So then the husband being alive an adulteress she shall be called if she may become another man's, and if the husband may die she is free from the law so as not to be an adulteress having become another man's. So that my brethren ye also were made dead to the law through the body of the Christ, for you are becoming another's who out of the dead was raised up that we might bear fruit to God. For when we were in the flesh the passions of the sins that are through the law were working in our members to bear fruit to the death. And now we have ceased from the law that being dead in which we were held so that we may serve in newness of spirit and not in oldness of letter. What then shall we say the law is sin let it not be, but the sin I did not know except through law for also the covetousness I had not known if the law had not said thou shalt not covet, and the sin having received an opportunity through the command did work in me all covetousness for apart from law sin is dead. And I was alive apart from law once, and the command having come the sin revived and I died, and the command that is for life this was found by me for death, for the sin having received an opportunity through the command did deceive me and through it did slay me, so that the law indeed is holy and the command holy and righteous and good. That which is good then to me hath it become death let it not be, but the sin that it might appear sin through the good working death to me that the sin might become exceeding sinful through the command for we have known that the law is spiritual and I am fleshly sold by the sin for that which I work I do not acknowledge for not what I will this I practice but what I hate this I do and if what I do not will this I do I consent to the law that it is good and now it is no longer I that work it but the sin dwelling in me for I have known that there doth not dwell in me that is in my flesh good for to will is present with me and to work that which is right I do not find for the good that I will I do not but the evil that I do not will this I practice and if what I do not will this I do it is no longer I that work it but the sin that is dwelling in me I find then the law that when I desire to do what is right with me the evil is present for I delight in the law of God according to the inward man and I behold another law in my members warring against the law of my mind and bringing me into captivity to the law of the sin that is in my members a wretched man I am who shall deliver me out of the body of this death I thank God through Jesus Christ our Lord so then I find myself indeed with the mind do serve the law of God and with the flesh the law of sin chapter 8 there is then now no condemnation to those in Christ Jesus who walked not according to the flesh but according to the spirit for the law of the spirit of the life in Christ Jesus did set me free from the law of the sin and of the death for what the law was not able to do in that it was weak through the flesh God his own son having sent in the likeness of sinful flesh and for sin did condemn the sin in the flesh that the righteousness of the law may be fulfilled in us who do not walk according to the flesh but according to the spirit for those who are according to the flesh the things of the flesh do mind and those according to the spirit the things of the spirit for the mind of the flesh is death and the mind of the spirit life and peace because the mind of the flesh is enmity to God for to the law of God it doth not subject itself for neither is it able and those who are in the flesh are not able to please God and ye are not in the flesh but in the spirit if indeed the spirit of God doth dwell in you and if anyone hath not the spirit of Christ this one is not his and if Christ is in you the body indeed is dead because of sin and the spirit is life because of righteousness and if the spirit of him who did raise up Jesus out of the dead doth dwell in you he who did raise up the Christ out of the dead shall quicken also your dying bodies through his spirit dwelling in you so then brethren we are debtors not to the flesh to live according to the flesh for if according to the flesh ye do live ye are about to die and if by the spirit the deeds of the body ye put to death ye shall live for as many as are led by the spirit of God these are sons of God for ye did not receive a spirit of bondage again for fear but ye did receive a spirit of adoption in which we cry abba father the spirit himself doth testify with our spirit that we are children of God and if children also heirs heirs indeed of God and heirs together of Christ if indeed we suffer together that we may also be glorified together for I reckon that the sufferings of the present time are not worthy to be compared with the glory about to be revealed in us for the earnest looking out of the creation doth expect the revelation of the sons of God for to vanity was the creation made subject not of its will but because of him who did subject it in hope that also the creation itself shall be set free from the servitude of the corruption to the liberty of the glory of the children of God for we have known that all the creation doth groan together and doth travail in pain together till now and not only so but also we ourselves having the first fruit of the spirit we also ourselves in ourselves do groan adoption expecting the redemption of our body for in hope we were saved and hope be held is not hope for what anyone doth behold why also doth he hope for it and if what we do not behold we hope for through continuance we expect it and in like manner also the spirit doth help our weaknesses for what we may pray for as it be hope with us we have not known but the spirit himself doth make intercession for us with groanings unutterable and he who is searching the hearts hath known what is the mind of the spirit because according to God he doth intercede for saints and we have known that to those loving God all things do work together for good to those who are called according to purpose because whom he did for know he also did for a point conformed to the image of his son that he might be first born among many brethren and whom he did for a point these also he did call and whom he did call these also he declared righteous and whom he declared righteous these also he did glorify what then shall we say unto these things if God is for us who is against us he who indeed his own son did not spare but for us all did deliver him up how shall he not also with him the all things grant to us who shall lay a charge against the choice ones of God God is he that is declaring righteous who is he that is condemning Christ is he that died yea rather also was raised up who is also on the right hand of God who also doth intercede for us who shall separate us from the love of the Christ tribulation or distress or persecution or famine or nakedness or peril or sword according as it hath been written for thy sake we are put to death all the day long we were reckoned as sheep of slaughter but in all these we are more than conqueror through him who loved us for I am persuaded that neither death nor life nor messengers nor principalities nor powers nor things present nor things about to be nor height nor depth nor any other created thing shall be able to separate us from the love of God that is in Christ Jesus our lord and of section four section five of epistle to the romans young's literal translation the slibberbox recording is in the public domain chapter nine truth I say in Christ I lie not my conscience bearing testimony with me in the Holy Spirit that I have great grief and unceasing pain in my heart for I was wishing I myself to be anathema from the Christ for my brethren my kindred according to the flesh who are Israelites whose is the adoption and the glory and the covenants and the law giving and the service and the promises whose are the fathers and of whom is the Christ according to the flesh who is over all God blessed to the ages amen and it is not possible that the word of God hath failed for not all who are of Israel are these Israel nor because they are seed of Abraham are all children but in Isaac shall a seed be called to the that is the children of the flesh these are not children of God but the children of the promise are reckoned for seed for the word of promise is this according to this time I will come and there shall be to Sarah a son and not only so but also Rebecca having conceived by one Isaac our father for they being not yet born neither having done anything good or evil that the purpose of God according to choice might remain not of works but of him who is calling it was said to her the greater shall serve the less according as it hath been written Jacob I did love and Esau I did hate what then shall we say unrighteousness is with God let it not be for to Moses he saith I will do kindness to whom I do kindness and I will have compassion on whom I have compassion so then not of him who is willing nor of him who is running but of God who is doing kindness for the writing sayeth to Pharaoh for this very thing I did raise the up that I might show in thee my power and that my name might be declared in all the land so then to whom he willeth he doth kindness and whom he willeth he doth harden thou wilt say then to me why yet doth he find fault for his counsel who hath resisted nay but oh man who art thou that art answering again to God shall the thing formed say to him who did form it why me didst thou make like thus hath not the potter authority over the clay out of the same lump to make one vessel to honor and the one to dishonor and if God willing to show the wrath and to make known his power did endure in much long suffering vessels of wrath fitted for destruction and that he might make known the riches of his glory on vessels of kindness that he before prepared for glory whom also he did call us not only out of Jews but also out of nations as also in Hosea he sayeth I will call what is not my people my people and her not beloved beloved and it shall be in the place where it was said to them you are not my people there they shall be called sons of the living God and Isaiah doth cry concerning Israel if the number of the sons of Israel may be as the sand of the sea the remnant shall be saved for a matter he is finishing and is cutting short in righteousness because a matter cut short will the Lord do upon the land and according as Isaiah sayeth before except the Lord of Sabaoth did leave to us a seed as Sodom we had become and as Gomorrah we had been made like what then shall we say that nations who are not pursuing righteousness did attain to righteousness and righteousness that is of faith and Israel pursuing a law of righteousness at a law of righteousness did not arrive wherefore because not by faith but as by works of law for they did stumble at the stone of stumbling according as it hath been written lo I place in Zion a stone of stumbling and a rock of offense and everyone who is believing thereon shall not be ashamed chapter 10 brethren the pleasure indeed of my heart and my supplication that is to God for Israel is for salvation for I bear them testimony that they have a zeal of God but not according to knowledge for not knowing the righteousness of God and their own righteousness seeking to establish to the righteousness of God they did not submit for Christ is an end of law for righteousness to everyone who is believing for Moses doth describe the righteousness that is of the law that the man who did them shall live in them and the righteousness of faith doth thus speak thou may us not say in thine heart who shall go up to the heaven that is Christ to bring down or who shall go down to the abyss that is Christ out of the dead to bring up but what doth it say nigh thee is the saying in thy mouth and in thy heart that is the saying of the faith that we preach that if thou mayest confess with thy mouth the Lord Jesus and mayest believe in thy heart that God did raise him out of the dead thou shalt be saved for with the heart doth one believe to righteousness and with the mouth is confession made to salvation for the writing sayeth everyone who is believing on him shall not be ashamed for there is no difference between Jew and Greek for the same Lord of all is rich to all those calling upon him for everyone whoever shall call upon the name of the Lord he shall be saved how then shall they call upon him in whom they did not believe and how shall they believe on him of whom they did not hear and how shall they hear apart from one preaching and how shall they preach if they may not be sent according as it hath been written how beautiful the feet of those proclaiming good tidings of peace of those proclaiming good tidings of the good things but they were not all obedient to the good tidings for Isaiah sayeth Lord who did give credence to our report so then the faith is by a report and the report through a saying of God but I say did they not hear yes indeed to all the earth their voice went forth and to the ends of the habitable world their sayings but I say did not Israel know first Moses sayeth I will provoke you to jealousy by that which is not a nation by an unintelligent nation will I anger you and Isaiah is very bold and sayeth I was found by those not seeking me I became manifest to those not inquiring after me and unto Israel he sayeth all the day I did stretch out my hands unto a people unbelieving and gain saying of section five section six of epistle to the Romans young's literal translation this LibriVox recording is in the public domain chapter eleven I say then did God cast away his people let it not be for I also am an Israelite of the seat of Abraham of the tribe of Benjamin God did not cast away his people whom he knew before have you not known in Elijah what the writing sayeth how he doth plead with God concerning Israel saying Lord thy prophets they did kill and thy altars they dug down and I was left alone and they seek my life but what sayeth the divine answer to him I left to myself seven thousand men who did not bow a knee to bail so then also in the present time a remnant according to the choice of grace there hath been and if by grace no more of works otherwise the grace becomeeth no more grace and if of works it is no more grace otherwise the work is no more work what then what Israel doth seek after this it did not obtain and the chosen did obtain and the rest were hardened according as it hath been written God gave to them a spirit of deep sleep eyes not to see and ears not to hear unto this very day and David sayeth let their table become for a snare and for a trap and for a stumbling block and for a recompense to them let their eyes be darkened not to behold and their back do thou always bow down I say then did they stumble that they might fall let it not be but by their fall the salvation is to the nations to arouse them to jealousy and if the fall of them is the riches of a world and the diminution of them the riches of nations how much more the fullness of them for to you I speak to the nations in as much as I am indeed an apostle of nations my ministration I do glorify if by any means I shall arouse to jealousy my known flesh and shall save some of them for if the casting away of them is a reconciliation of the world what the reception if not life out of the dead and if the first fruit is holy the lump also and if the root is holy the branches also and if certain of the branches were broken off and thou being a wild olive tree was grafted in among them and a fellow partaker of the root and of the fatness of the olive tree didst become do not boast against the branches and if thou dust boast thou does not bear the root but the root thee thou wilt say then the branches were broken off that I might be grafted in right by unbelief they were broken off and thou hast stood by faith be not high-minded but be fearing for if God the natural branches did not spare lest perhaps he also shall not spare thee low then goodness and severity of God upon those indeed who fell severity and upon thee goodness if thou mayst remain in the goodness otherwise thou also shalt be cut off and those also if they may not remain in unbelief shall be grafted in for God is able again to graft them in for if thou out of the olive tree wild by nature was cut out and contrary to nature was grafted into a good olive tree how much rather shall they who are according to nature be grafted into their own olive tree for I do not wish you to be ignorant brethren of this secret that ye may not be wise in your own conceits that hardness in part to Israel hath happened till the fullness of the nations may come in and so all Israel shall be saved according as it hath been written there shall come forth out of Zion he who is delivering and he shall turn away impiety from Jacob and this to them is the covenant from me when I may take away their sins as regards indeed the good tidings they are enemies on your account and as regards the choice beloved on account of the fathers for unrepented of are the gifts and the calling of God for as ye also once did not believe in God and now did find kindness by the unbelief of these so also these now did not believe that in your kindness they also may find kindness for God did shut up together the whole to unbelief that to the whole he might do kindness oh depth of riches and wisdom and knowledge of God how unsearchable his judgments and untraceable his ways for who did know the mind of the Lord or who did become his counselor or who did first give to him and it shall be given back to him again because of him and through him and to him are the all things to him is the glory to the ages amen chapter 12 I call upon you there for brethren through the compassion of God to present your bodies a sacrifice living sanctified acceptable to God your intelligence service and be not conformed to this age but be transformed by the renewing of your mind for your proving what is the will of God the good and acceptable and perfect for I say through the grace that was given to me to everyone who is among you not to think above what it behoveth to think but to think so as to think wisely as to each God did deal a measure of faith for as in one body we have many members and all the members have not the same office so we the many one body are in Christ and members each one of one another and having gifts different according to the grace that was given to us whether prophecy according to the proportion of faith or ministration in the ministration or he who is teaching in the teaching or he who is exhorting in the exhortation he who is sharing in simplicity he who is leading in diligence he who is doing kindness in cheerfulness the love unfaigned abhorring the evil cleaving to the good in the love of brethren to one another kindly affectioned in the honor going before one another in the diligence not slothful in the spirit fervent the Lord serving in the hope rejoicing in the tribulation enduring in the prayer persevering to the necessities of the saints communicating the hospitality pursuing bless those persecuting you bless and curse not to rejoice with the rejoicing and to weep with the weeping of the same mind toward one another not minding the high things but with the lowly going along become not wise in your own conceit giving back to no one evil for evil providing right things before all men if possible so far as in you with all men being in peace not avenging yourselves beloved but give place to the wrath for it hath been written vengeance is mine I will recompense again sayeth the Lord if then thine enemy doth hunger feed him if he doth thirst give him drink for this doing calls of fire thou shalt heap upon his head be not overcome by the evil but overcome in the good the evil end of section six section seven of the epistle to the romans young's literal translation this labor box recording is in the public domain chapter thirteen let every soul to the higher authorities be subject for there is no authority except from god and the authorities existing are appointed by god so that he who is setting himself against the authority against god's ordinance hath resisted and those resisting to themselves shall receive judgment for those ruling are not a terror to the good works but to the evil and thus thou wish not to be afraid of the authority that which is good be doing and thou shalt have praise from it for of god it is a ministering to thee for good and if that which is evil thou mayest do be fearing for not in vain doth it bear the sword for of god it is a ministering and avenger for wrath to him who is doing that which is evil where for it is necessary to be subject not only because of the wrath but also because of the conscience for because of this also ye pay tribute for servants of god they are on this very thing attending continually render therefore to all their dues to whom tribute the tribute to whom custom the custom to whom fear the fear to whom honor the honor to no one owe anything except to love one another for he who is loving the other law he hath fulfilled for thou shalt not commit adultery thou shalt do no murder thou shalt not steal thou shalt not bear false testimony thou shalt not covet and if there is any other command in this word it is summed up in this thou shalt love thy neighbor as thyself the love to the neighbor doth work no ill the love therefore is the fullness of law and this knowing the time that for us the hour already is to be aroused out of sleep for now nearer is our salvation than when we did believe the night did advance and the day came nigh let us lay aside therefore the works of the darkness and let us put on the armor of the light as in daytime let us walk becomingly not in revelings and drunkennesses not in chamberings and lasciviousnesses not in strife and emulation but put ye on the Lord Jesus Christ and for the flesh take no forethought for desires chapter 14 and him who is weak in the faith receive ye not to determinations of reasonings one doth believe that he may eat all things and he who is weak doth eat herbs let not him who is eating despise him who is not eating and let not him who is not eating judge him who is eating for God did receive him thou who art thou that art judging another's domestic to his own master he doth stand or fall and he shall be made to stand for God is able to make him stand one doth judge one day above another and another doth judge every day alike let each in his own mind be fully assured he who is regarding the day to the Lord he doth regard it and he who is not regarding the day to the Lord he doth not regard it he who is eating to the Lord he doth eat for he doth give thanks to God and he who is not eating to the Lord he doth not eat and doth give thanks to God for none of us to himself doth live and none to himself doth die for both if we may live to the Lord we live if also we may die to the Lord we die both then if we may live also if we may die we are the Lords for because of this Christ both died and rose again and lived again that both of dead and of living he may be Lord and thou why dost thou judge thy brother or again thou why dost thou set it not thy brother for we shall all stand at the tribunal of the Christ for it hath been written I live sayeth the Lord to me bow shall every knee and every tongue shall confess to God so then each of us concerning himself shall give reckoning to God no longer therefore may we judge one another but this judge ye rather not to put a stumbling stone before the brother or an offense I have known and am persuaded in the Lord Jesus that nothing is unclean of itself except to him who is reckoning anything to be unclean to that one it is unclean and if through victuals thy brother is grieved no more dost thou walk according to love do not with thy victuals destroy that one for whom Christ died let not then your good be evil spoken of for the reign of God is not eating and drinking but righteousness and peace and joy in the Holy Spirit for he who in these things is serving the Christ is acceptable to God and approved of men so then the things of peace may we pursue and the things of building up one another for the sake of victuals cast not down the work of God all things indeed are pure but evil is to the man who is eating through stumbling right it is not to eat flesh nor to drink wine nor to do anything in which thy brother doth stumble or is made to fall or is weak thou hast faith to thyself have it before God happy is he who is not judging himself in what he doth approve and he who is making a difference if he may eat hath been condemned because it is not of faith and all that is not of faith is sin and of section seven section eight of the epistle to the romans young's literal translation this liberal box recording is in the public domain chapter 15 and we ought we who are strong to bear the infirmities of the weak and not to please ourselves for let each one of us please the neighbor for good unto edification for even the Christ did not please himself but according as it hath been written the reproaches of those reproaching thee fell upon me for as many things as were written before for our instruction were written before that through the endurance and the exhortation of the writings we might have the hope and may the God of the endurance and of the exhortation give to you to have the same mind toward one another according to Christ Jesus that with one accord with one mouth you may glorify the God and father of our Lord Jesus Christ where for receive ye one another according as also the Christ did receive us to the glory of God and I say Jesus Christ to have become a ministrant of circumcision for the truth of God to confirm the promises to the fathers and the nations for kindness to glorify God according as it hath been written because of this I will confess to the among nations and to thy name I will sing praise and again it sayeth rejoice ye nations with his people and again praise the Lord all ye nations and laud him all ye peoples and again Isaiah sayeth there shall be the root of Jesse and he who is rising to rule nations upon him shall nations hope and the God of the hope shall fill you with all joy and peace in the believing for you're abounding in the hope in power of the Holy Spirit and I am persuaded my brethren I myself also concerning you that ye yourselves also are full of goodness having been filled with all knowledge able also one another to admonish and the more boldly did I write to you brethren in part as putting you in mind because of the grace that is given to me by God for my being a servant of Jesus Christ to the nations acting as priests in the good news of God that the offering up of the nations may become acceptable sanctified by the Holy Spirit I have then a boasting in Christ Jesus in the things pertaining to God for I will not dare to speak anything of the things that Christ did not work through me to obedience of nations by word indeed in power of signs and wonders in power of the Spirit of God so that I from Jerusalem and in a circle as far as Illyricum have fully preached the good news of the Christ and so counting it honor to proclaim good news not where Christ was named that upon another's foundation I might not build but according as it hath been written to whom it was not told concerning him they shall see and they who have not heard shall understand wherefore also I was hindered many times from coming unto you and now no longer having place in these parts and having a longing to come unto you for many years when I may go on to Spain I will come unto you for I hope in going through to see you and by you to be set forward thither if of you first in part I shall be filled and now I go on to Jerusalem ministering to the saints for it pleased Macedonia and Achaia well to make a certain contribution for the poor of the saints who are in Jerusalem for it pleased well and their debtors they are for if in their spiritual things the nations did participate they ought also in the fleshly things to minister to them this then having finished and having sealed to them this fruit I will return through you to Spain and I have known that coming unto you in the fullness of the blessing of the good news of Christ I shall come and I call upon you brethren through our Lord Jesus Christ and through the love of the spirit to strive together with me in the prayers for me unto God that I may be delivered from those not believing in Judea and that my ministration that is for Jerusalem may become acceptable to the saints that in joy I may come unto you through the will of God and may be refreshed with you and the God of the peace be with you all amen chapter 16 and I commend to you Phoebe our sister being a ministering of the assembly that is in Chentria that ye may receive her in the Lord as doth become saints and may assist her in whatever matter she may have need of you for she also became a leader of many and of myself salute Priscilla and Aquilus my fellow workmen in Christ Jesus who for my life their own neck did lay down to whom not only I give thanks but also all the assemblies of the nations and the assembly at their house salute Eponetus my beloved who is first fruit of Achaia to Christ salute Mary who did labor much for us salute Andronicus and Junius my kindred and my fellow captives who are of note among the apostles who also have been in Christ before me salute Amplius my beloved in the Lord salute Arbanus our fellow workmen in Christ and Stackies my beloved salute Apelles the approved in Christ salute those of the household of Aristotle salute Herodian my kinsmen salute those of the household of Narcissus who are in the Lord salute Triphina and Trifosa who are laboring in the Lord salute Persis the beloved who did labor much in the Lord salute Rufus the choice one in the Lord and his mother and mine salute Ansecretus Fledjon Hermus and Patrabas Hermes and the brethren with them salute Philologus and Julius Narius and his sister and Olympus and all the saints with them salute one another in a holy kiss the assemblies of Christ do salute you and I call upon you brethren to mark those who the divisions and the stumbling blocks contrary to the teaching that ye did learn are causing and turn ye away from them for such our Lord Jesus Christ do not serve but their own belly and through the good word and fair speech they deceive the hearts of the harmless for your obedience did reach to all I rejoice therefore as regards you and I wish you to be wise indeed as to the good and harmless as to the evil and the God of the peace shall bruise the adversary under your feet quickly the grace of our Lord Jesus Christ be with you amen salute you do Timotheus my fellow workmen and Lucius and Jason and Sosapatter my kindred I tertius salute you who wrote the letter in the Lord salute you doth Gaius my host and of the whole assembly salute you doth Erastus the steward of the city and Cortis the brother the grace of our Lord Jesus Christ be with you all amen and to him who is able to establish you according to my good news and the preaching of Jesus Christ according to the revelation of the secret in the times of the ages having been kept silent and now having been made manifest also through prophetic writings according to a command of the age during God having been made known to all the nations for obedience of faith to the only wise God through Jesus Christ to him be glory to the ages amen end of section eight end of the epistle to the romans young's literal translation