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            TO THE ROMANS

Chapter 1

He commends the faith of the Romans, whom he longs to see. The

philosophy of the heathens, being void of faith and humility, betrayed

them into shameful sins.

1:1. Paul, a servant of Jesus Christ, called to be an apostle,

separated unto the gospel of God.

1:2. Which he had promised before, by his prophets, in the holy

scriptures,

1:3. Concerning his Son, who was made to him of the seed of David,

according to the flesh,

1:4. Who was predestinated the Son of God in power, according to the

spirit of sanctification, by the resurrection of our Lord Jesus Christ

from the dead:

Predestinated, etc. . .Christ as man, was predestinated to be the Son of

God: and declared to be so (as the apostle here signifies) first, by

power, that is, by his working stupendous miracles; secondly, by the

spirit of sanctification, that is, by his infinite sanctity; thirdly,

by his ressurection, or raising himself from the dead.

1:5. By whom we have received grace and apostleship for obedience to

the faith, in all nations, for his name:

1:6. Among whom are you also the called of Jesus Christ:

1:7. To all that are at Rome, the beloved of God, called to be saints.

Grace to you and peace, from God our Father and from the Lord Jesus

Christ.

1:8. First, I give thanks to my God, through Jesus Christ, for you all:

because your faith is spoken of in the whole world.

1:9. For God is my witness, whom I serve in my spirit in the gospel of

his Son, that without ceasing I make a commemoration of you:

1:10. Always in my prayers making request, if by any means now at

length I may have a prosperous journey, by the will of God, to come

unto you.

1:11. For I long to see you that I may impart unto you some spiritual

grace, to strengthen you:

1:12. That is to say, that I may be comforted together in you by that

which is common to us both, your faith and mine.

1:13. And I would not have you ignorant, brethren, that I have often

purposed to come unto you (and have been hindered hitherto) that I

might have some fruit among you also, even as among other Gentiles.

1:14. To the Greeks and to the barbarians, to the wise and to the

unwise, I am a debtor.

1:15. So (as much as is in me) I am ready to preach the gospel to you

also that are at Rome.

1:16. For I am not ashamed of the gospel. For it is the power of God

unto salvation to every one that believeth: to the Jew first and to the

Greek.

1:17. For the justice of God is revealed therein, from faith unto

faith, as it is written: The just man liveth by faith.

1:18. For the wrath of God is revealed from heaven against all

ungodliness and injustice of those men that detain the truth of God in

injustice:

1:19. Because that which is known of God is manifest in them. For God

hath manifested it unto them.

1:20. For the invisible things of him from the creation of the world

are clearly seen, being understood by the things that are made. His

eternal power also and divinity: so that they are inexcusable.

1:21. Because that, when they knew God, they have not glorified him as

God or given thanks: but became vain in their thoughts. And their

foolish heart was darkened.

1:22. For, professing themselves to be wise, they became fools.

1:23. And they changed the glory of the incorruptible God into the

likeness of the image of a corruptible man and of birds, and of

fourfooted beasts and of creeping things.

1:24. Wherefore, God gave them up to the desires of their heart, unto

uncleanness: to dishonour their own bodies among themselves.

1:25. Who changed the truth of God into a lie and worshipped and served

the creature rather than the Creator, who is blessed for ever. Amen.

1:26. For this cause, God delivered them up to shameful affections. For

their women have changed the natural use into that use which is against

nature.

God delivered them up. . .Not by being author of their sins, but by

withdrawing his grace, and so permitting them, in punishment of their

pride, to fall into those shameful sins.

1:27. And, in like manner, the men also, leaving the natural use of the

women, have burned in their lusts, one towards another: men with men,

working that which is filthy and receiving in themselves the recompense

which was due to their error.

1:28. And as they liked not to have God in their knowledge, God

delivered them up to a reprobate sense, to do those things which are

not convenient.

1:29. Being filled with all iniquity, malice, fornication, avarice,

wickedness: full of envy, murder, contention, deceit, malignity:

whisperers,

1:30. Detractors, hateful to God, contumelious, proud, haughty,

inventors of evil things, disobedient to parents,

1:31. Foolish, dissolute: without affection, without fidelity, without

mercy.

1:32. Who, having known the justice of God, did not understand that

they who do such things, are worthy of death: and not only they that do

them, but they also that consent to them that do them.

Chapter 2

The Jews are censured, who make their boast of the law and keep it not.

He declares who are the true Jews.

2:1. Wherefore thou art inexcusable, O man, whosoever thou art that

judgest. For wherein thou judgest another, thou condemnest thyself. For

thou dost the same things which thou judgest.

2:2. For we know that the judgment of God is, according to truth,

against them that do such things.

2:3. And thinkest thou this, O man, that judgest them who do such

things and dost the same, that thou shalt escape the judgment of God?

2:4. Or despisest thou the riches of his goodness and patience and

longsuffering? Knowest thou not that the benignity of God leadeth thee

to penance?

2:5. But according to thy hardness and impenitent heart, thou

treasurest up to thyself wrath, against the day of wrath and revelation

of the just judgment of God:

2:6. Who will render to every man according to his works.

2:7. To them indeed who, according to patience in good work, seek glory

and honour and incorruption, eternal life:

2:8. But to them that are contentious and who obey not the truth but

give credit to iniquity, wrath and indignation.

2:9. Tribulation and anguish upon every soul of man that worketh evil:

of the Jew first, and also of the Greek.

2:10. But glory and honour and peace to every one that worketh good: to

the Jew first, and also to the Greek.

2:11. For there is no respect of persons with God.

2:12. For whosoever have sinned without the law shall perish without

the law: and whosoever have sinned in the law shall be judged by the

law.

2:13. For not the hearers of the law are just before God: but the doers

of the law shall be justified.

2:14. For when the Gentiles, who have not the law, do by nature those

things that are of the law; these, having not the law, are a law to

themselves.

2:15. Who shew the work of the law written in their hearts, their

conscience bearing witness to them: and their thoughts between

themselves accusing or also defending one another,

2:16. In the day when God shall judge the secrets of men by Jesus

Christ, according to my gospel.

2:17. But if thou art called a Jew and restest in the law and makest

thy boast of God,

2:18. And knowest his will and approvest the more profitable things,

being instructed by the law:

2:19. Art confident that thou thyself art a guide of the blind, a light

of them that are in darkness,

2:20. An instructor of the foolish, a teacher of infants, having the

form of knowledge and of truth in the law.

2:21. Thou therefore, that teachest another, teachest not thyself:

thou, that preachest that men should not steal, stealest.

2:22. Thou, that sayest men should not commit adultery, committest

adultery: thou, that abhorrest idols, committest sacrilege:

2:23. Thou, that makest thy boast of the law, by transgression of the

law dishonourest God.

2:24. (For the name of God through you is blasphemed among the

Gentiles, as it is written.)

2:25. Circumcision profiteth indeed, if thou keep the law: but if thou

be a transgressor of the law, thy circumcision is made uncircumcision.

2:26. If then, the uncircumcised keep the justices of the law, shall

not this uncircumcision be counted for circumcision?

2:27. And shall not that which by nature is uncircumcision, if it

fulfil the law, judge thee, who by the letter and circumcision art a

transgressor of the law?

2:28. For it is not he is a Jew, who is so outwardly: nor is that

circumcision which is outwardly in the flesh.

2:29. But he is a Jew that is one inwardly and the circumcision is that

of the heart, in the spirit not in the letter: whose praise is not of

men, but of God.

Chapter 3

The advantages of the Jews. All men are sinners and none can be

justified by the works of the law, but only by the grace of Christ.

3:1. What advantage then hath the Jew: or what is the profit of

circumcision?

3:2. Much every way. First indeed, because the words of God were

committed to them.

3:3. For what if some of them have not believed? Shall their unbelief

make the faith of God without effect? God forbid!

3:4. But God is true and every man a liar, as it is written: That thou

mayest be justified in thy words and mayest overcome when thou art

judged.

God only is essentially true. All men in their own capacity are liable

to lies and errors: nevertheless God, who is the truth, will make good

his promise of keeping his church in all truth. See St. John 16.13.

3:5. But if our injustice commend the justice of God, what shall we

say? Is God unjust, who executeth wrath?

3:6. (I speak according to man.) God forbid! Otherwise how shall God

judge this world?

3:7. For if the truth of God hath more abounded through my lie, unto

his glory, why am I also yet judged as a sinner?

3:8. And not rather (as we are slandered and as some affirm that we

say) let us do evil that there may come good? Whose damnation is just.

3:9. What then? Do we excel them? No, not so. For we have charged both

Jews and Greeks, that they are all under sin.

3:10. As it is written: There is not any man just.

There is not any man just, viz. . .by virtue either of the law of

nature, or of the law of Moses; but only by faith and grace.

3:11. There is none that understandeth: there is none that seeketh

after God.

3:12. All have turned out of the way: they are become unprofitable

together: there is none that doth good, there is not so much as one.

3:13. Their throat is an open sepulchre: with their tongues they have

dealt deceitfully. The venom of asps is under their lips.

3:14. Whose mouth is full of cursing and bitterness:

3:15. Their feet swift to shed blood:

3:16. Destruction and misery in their ways:

3:17. And the way of peace they have not known.

3:18. There is no fear of God before their eyes.

3:19. Now we know that what things soever the law speaketh, it speaketh

to them that are in the law: that every mouth may be stopped and all

the world may be made subject to God.

3:20. Because by the works of the law no flesh shall be justified

before him. For by the law is the knowledge of sin.

3:21. But now, without the law, the justice of God is made manifest,

being witnessed by the law and the prophets.

3:22. Even the justice of God, by faith of Jesus Christ, unto all, and

upon all them that believe in him: for there is no distinction.

3:23. For all have sinned and do need the glory of God.

3:24. Being justified freely by his grace, through the redemption that

is in Christ Jesus,

3:25. Whom God hath proposed to be a propitiation, through faith in his

blood, to the shewing of his justice, for the remission of former sins,

3:26. Through the forbearance of God, for the shewing of his justice in

this time: that he himself may be just and the justifier of him who is

of the faith of Jesus Christ

3:27. Where is then thy boasting? It is excluded. By what law? Of

works? No, but by the law of faith.

3:28. For we account a man to be justified by faith, without the works

of the law.

By faith, etc. . .The faith, to which the apostle here attributes man's

justification, is not a presumptuous assurance of our being justified;

but a firm and lively belief of all that God has revealed or promised.

Heb. 11. A faith working through charity in Jesus Christ. Gal. 5.6. In

short, a faith which takes in hope, love, repentance, and the use of

the sacraments. And the works which he here excludes, are only the

works of the law: that is, such as are done by the law of nature, or

that of Moses, antecedent to the faith of Christ: but by no means, such

as follow faith, and proceed from it.

3:29. Is he the God of the Jews only? Is he not also of the Gentiles?

yes, of the Gentiles also.

3:30. For it is one God that justifieth circumcision by faith and

uncircumcision through faith.

3:31. Do we then, destroy the law through faith? God forbid! But we

establish the law.

Chapter 4

Abraham was not justified by works done, as of himself, but by grace

and by faith. And that before he was circumcised. Gentiles, by faith,

are his children.

4:1. What shall we say then that Abraham hath found, who is our father

according to the flesh?

4:2. For if Abraham were justified by works, he hath whereof to glory,

but not before God.

By works. . .Done by his own strength, without the grace of God, and

faith in him. Not before God. . .Whatever glory or applause such works

might procure from men, they would be of no value in the sight of God.

4:3. For what saith the scripture? Abraham believed God: and it was

reputed to him unto justice.

Reputed, etc. . .By God, who reputeth nothing otherwise than it is.

However, we may gather from this word, that when we are justified, our

justification proceedeth from God's free grace and bounty; and not from

any efficacy which any act of ours could have of its own nature,

abstracting from God's grace.

4:4. Now to him that worketh, the reward is not reckoned according to

grace but according to debt.

To him that worketh. . .Vis., as of his own fund, or by his own

strength. Such a man, says the apostle, challenges his reward as a debt

due to his own performances; whereas he who worketh not, that is, who

presumeth not upon any works done by his own strength, but seeketh

justice through faith and grace, is freely justified by God's grace.

4:5. But to him that worketh not, yet believeth in him that justifieth

the ungodly, his faith is reputed to justice, according to the purpose

of the grace of God.

4:6. As David also termeth the blessedness of a man to whom God

reputeth justice without works:

4:7. Blessed are they whose iniquities are forgiven: and whose sins are

covered.

Blessed are they whose iniquities are forgiven, and whose sins are

covered. . .That is, blessed are those who, by doing penance, have

obtained pardon and remission of their sins, and also are covered; that

is, newly clothed with the habit of grace, and vested with the stole of

charity.

4:8. Blessed is the man to whom the Lord hath not imputed sin.

Blessed is the man to whom the Lord hath not imputed sin. . .That is,

blessed is the man who hath retained his baptismal innocence, that no

grievous sin can be imputed to him. And, likewise, blessed is the man,

who after fall into sin, hath done penance and leads a virtuous life,

by frequenting the sacraments necessary for obtaining the grace to

prevent a relapse, that sin is no more imputed to him.

4:9. This blessedness then, doth it remain in the circumcision only or

in the uncircumcision also? For we say that unto Abraham faith was

reputed to justice.

In the circumcision, etc. . .That is, is it only for the Jews that are

circumcised? No, says the apostle, but also for the uncircumcised

Gentiles: who, by faith and grace, may come to justice; as Abraham did

before he was circumcised.

4:10. How then was it reputed? When he was in circumcision or in

uncircumcision? Not in circumcision, but in uncircumcision.

4:11. And he received the sign of circumcision, a seal of the justice

of the faith which he had, being uncircumcised: that he might be the

father of all them that believe, being uncircumcised: that unto them

also it may be reputed to justice:

4:12. And he might be the father of circumcision; not to them only that

are of the circumcision, but to them also that follow the steps of the

faith that is in the uncircumcision of our father Abraham.

4:13. For not through the law was the promise to Abraham or to his

seed, that he should be heir of the world: but through the justice of

faith.

4:14. For if they who are of the law be heirs, faith is made void: the

promise is made of no effect.

Be heirs. . .That is, if they alone, who follow the ceremonies of the

law, be heirs of the blessings promised to Abraham; then that faith

which was so much praised in him, will be found to be of little value.

And the very promise will be made void, by which he was promised to be

the father, not of the Jews only, but of all nations of believers.

4:15. For the law worketh wrath. For where there is no law, neither is

there transgression.

The law worketh wrath. . .The law, abstracting from faith and grace,

worketh wrath occasionally, by being an occasion of many

transgressions, which provoke God's wrath.

4:16. Therefore is it of faith, that according to grace the promise

might be firm to all the seed: not to that only which is of the law,

but to that also which is of the faith of Abraham, who is the father of

us all,

4:17. (As it is written: I have made thee a father of many nations),

before God, whom he believed: who quickeneth the dead and calleth those

things that are not, as those that are.

4:18. Who against hope believed in hope; that he might be made the

father of many nations, according to that which was said to him: So

shall thy seed be.

4:19. And he was not weak in faith. Neither did he consider his own

body, now dead (whereas he was almost an hundred years old), nor the

dead womb of Sara.

4:20. In the promise also of God he staggered not by distrust: but was

strengthened in faith, giving glory to God:

4:21. Most fully knowing that whatsoever he has promised, he is able

also to perform.

4:22. And therefore it was reputed to him unto justice.

4:23. Now it is not written only for him. that it was reputed to him

unto justice,

4:24. But also for us, to whom it shall be reputed, if we believe in

him that raised up Jesus Christ, our Lord, from the dead,

4:25. Who was delivered up for our sins and rose again for our

justification.

Chapter 5

The grounds we have for hope in Christ. Sin and death came by Adam,

grace and life by Christ.

5:1. Being justified therefore by faith, let us have peace with God,

through our Lord Jesus Christ:

5:2. By whom also we have access through faith into this grace wherein

we stand: and glory in the hope of the glory of the sons of God.

5:3. And not only so: but we glory also in tribulation, knowing that

tribulation worketh patience;

5:4. And patience trial; and trial hope;

5:5. And hope confoundeth not: because the charity of God is poured

forth in our hearts, by the Holy Ghost who is given to us.

5:6. For why did Christ, when as yet we were weak, according to the

time, die for the ungodly?

5:7. For scarce for a just man will one die: yet perhaps for a good man

some one would dare to die.

5:8. But God commendeth his charity towards us: because when as yet we

were sinners according to the time.

5:9. Christ died for us. Much more therefore, being now justified by

his blood, shall we be saved from wrath through him.

5:10. For if, when we were enemies, we were reconciled to God by the

death of his Son: much more, being reconciled, shall we be saved by his

life.

5:11. And not only so: but also we glory in God, through our Lord Jesus

Christ, by whom we have now received reconciliation.

5:12. Wherefore as by one man sin entered into this world and by sin

death: and so death passed upon all men, in whom all have sinned.

By one man. . .Adam, from whom we all contracted original sin.

5:13. For until the law sin was in the world: but sin was not imputed,

when the law was not.

Not imputed. . .That is, men knew not, or made no account of sin,

neither was it imputed to them, in the manner it was afterwards, when

they transgressed the known written law of God.

5:14. But death reigned from Adam unto Moses, even over them also who

have not sinned, after the similitude of the transgression of Adam, who

is a figure of him who was to come.

5:15. But not as the offence, so also the gift. For if by the offence

of one, many died: much more the grace of God and the gift, by the

grace of one man, Jesus Christ, hath abounded unto many.

5:16. And not as it was by one sin, so also is the gift. For judgment

indeed was by one unto condemnation: but grace is of many offences unto

justification.

5:17. For if by one man's offence death reigned through one; much more

they who receive abundance of grace and of the gift and of justice

shall reign in life through one, Jesus Christ.

5:18. Therefore, as by the offence of one, unto all men to

condemnation: so also by the justice of one, unto all men to

justification of life.

5:19. For as by the disobedience of one man, many were made sinners: so

also by the obedience of one, many shall be made just.

5:20. Now the law entered in that sin might abound. And where sin

abounded, grace did more abound.

That sin might abound. . .Not as if the law were given on purpose for

sin to abound: but that it so happened through man's perversity, taking

occasion of sinning more, from the prohibition of sin.

5:21. That as sin hath reigned to death: so also grace might reign by

justice unto life everlasting, through Jesus Christ our Lord.

Chapter 6

The Christian must die to sin and live to God.

6:1. What shall we say, then? Shall we continue in sin, that grace may

abound?

6:2. God forbid! For we that are dead to sin, how shall we live any

longer therein?

6:3. Know you not that all we who are baptized in Christ Jesus are

baptized in his death?

6:4. For we are buried together with him by baptism into death: that,

as Christ is risen from the dead by the glory of the Father, so we also

may walk in newness of life.

6:5. For if we have been planted together in the likeness of his death,

we shall be also in the likeness of his resurrection.

6:6. Knowing this, that our old man is crucified with him, that the

body of sin may be destroyed, to the end that we may serve sin no

longer.

Old man--body of sin. . .Our corrupt state, subject to sin and

concupiscence, coming to us from Adam, is called our old man, as our

state, reformed in and by Christ, is called the new man. And the vices

and sins, which then ruled in us are named the body of sin.

6:7. For he that is dead is justified from sin.

6:8. Now, if we be dead with Christ, we believe that we shall live also

together with Christ.

6:9. Knowing that Christ, rising again from the dead, dieth now no

more. Death shall no more have dominion over him.

6:10. For in that he died to sin, he died once: but in that he liveth,

he liveth unto God.

6:11. So do you also reckon that you are dead to sin, but alive unto

God, in Christ Jesus our Lord.

6:12. Let not sin therefore reign in your mortal body, so as to obey

the lusts thereof.

6:13. Neither yield ye your members as instruments of iniquity unto

sin: but present yourselves to God, as those that are alive from the

dead; and your members as instruments of justice unto God.

6:14. For sin shall not have dominion over you: for you are not under

the law, but under grace.

6:15. What then? Shall we sin, because we are not under the law, but

under grace? God forbid!

6:16. Know you not that to whom you yield yourselves servants to obey,

his servants you are whom you obey, whether it be of sin unto death or

of obedience unto justice.

6:17. But thanks be to God, that you were the servants of sin but have

obeyed from the heart unto that form of doctrine into which you have

been delivered.

6:18. Being then freed from sin, we have been made servants of justice.

6:19. I speak an human thing, because of the infirmity of your flesh.

For as you have yielded your members to serve uncleanness and iniquity,

unto iniquity: so now yield your members to serve justice, unto

sanctification.

6:20. For when you were the servants of sin, you were free men to

justice.

6:21. What fruit therefore had you then in those things of which you

are now ashamed? For the end of them is death.

6:22. But now being made free from sin and become servants to God, you

have your fruit unto sanctification, and the end life everlasting.

6:23. For the wages of sin is death. But the grace of God, life

everlasting in Christ Jesus our Lord.

Chapter 7

We are released by Christ from the law and from the guilt of sin,

though the inclination to it still tempts us.

7:1. Know you not, brethren (for I speak to them that know the law)

that the law hath dominion over a man as long as it liveth?

As long as it liveth;. . .or, as long as he liveth.

7:2. For the woman that hath an husband, whilst her husband liveth is

bound to the law. But if her husband be dead, she is loosed from the

law of her husband.

7:3. Therefore, whilst her husband liveth, she shall be called an

adulteress, if she be with another man: but if her husband be dead, she

is delivered from the law of her husband: so that she is not an

adulteress, if she be with another man.

7:4. Therefore, my brethren, you also are become dead to the law, by

the body of Christ: that you may belong to another, who is risen again

from the dead that we may bring forth fruit to God.

7:5. For when we were in the flesh, the passions of sins, which were by

the law, did work in our members, to bring forth fruit unto death.

7:6. But now we are loosed from the law of death wherein we were

detained; so that we should serve in newness of spirit, and not in the

oldness of the letter.

7:7. What shall we say, then? Is the law sin? God forbid! But I do not

know sin, but by the law. For I had not known concupiscence, if the law

did not say: Thou shalt not covet.

7:8. But sin, taking occasion by the commandment, wrought in me all

manner of concupiscence. For without the law sin was dead.

Sin taking occasion. . .Sin, or concupiscence, which is called sin,

because it is from sin, and leads to sin, which was asleep before, was

weakened by the prohibition: the law not being the cause thereof, nor

properly giving occasion to it: but occasion being taken by our corrupt

nature to resist the commandment laid upon us.

7:9. And I lived some time without the law. But when the commandment

came, sin revived,

7:10. And I died. And the commandment that was ordained to life, the

same was found to be unto death to me.

7:11. For sin, taking occasion by the commandment, seduced me: and by

it killed me.

7:12. Wherefore the law indeed is holy: and the commandment holy and

just and good.

7:13. Was that then which is good made death unto me? God forbid! But

sin, that it may appear sin, by that which is good, wrought death in

me: that sin, by the commandment, might become sinful above measure.

That it may appear sin, or that sin may appear, viz. . .To be the

monster it is, which is even capable to take occasion from that which

is good, to work death.

7:14. For we know that the law is spiritual. But I am carnal, sold

under sin.

7:15. For that which I work, I understand not. For I do not that good

which I will: but the evil which I hate, that I do.

I do not that good which I will, etc. . .The apostle here describes the

disorderly motions of passion and concupiscence; which oftentimes in us

get the start of reason: and by means of which even good men suffer in

the inferior appetite what their will abhors: and are much hindered in

the accomplishment of the desires of their spirit and mind. But these

evil motions, (though they are called the law of sin, because they come

from original sin, and violently tempt and incline to sin,) as long as

the will does not consent to them, are not sins, because they are not

voluntary.

7:16. If then I do that which I will not, I consent to the law, that it

is good.

7:17. Now then it is no more I that do it: but sin that dwelleth in me.

7:18. For I know that there dwelleth not in me, that is to say, in my

flesh, that which is good. For to will is present with me: but to

accomplish that which is good, I find not.

7:19. For the good which I will, I do not: but the evil which I will

not, that I do.

7:20. Now if I do that which I will not, it is no more I that do it:

but sin that dwelleth in me.

7:21. I find then a law, that when I have a will to do good, evil is

present with me.

7:22. For I am delighted with the law of God, according to the inward

man:

7:23. But I see another law in my members, fighting against the law of

my mind and captivating me in the law of sin that is in my members.

7:24. Unhappy man that I am, who shall deliver me from the body of this

death?

7:25. The grace of God, by Jesus Christ our Lord. Therefore, I myself,

with the mind serve the law of God: but with the flesh, the law of sin.

Chapter 8

There is no condemnation to them that, being justified by Christ, walk

not according to the flesh, but according to the spirit. Their strong

hope and love of God.

8:1. There is now therefore no condemnation to them that are in Christ

Jesus, who walk not according to the flesh.

8:2. For the law of the spirit of life, in Christ Jesus, hath delivered

me from the law of sin and of death.

8:3. 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 of

sin, hath condemned sin in the flesh.

8:4. That the justification of the law might be fulfilled in us who

walk not according to the flesh, but according to the spirit.

8:5. For they that are according to the flesh mind the things that are

of the flesh: but they that are according to the spirit mind the things

that are of the spirit.

8:6. For the wisdom of the flesh is death: but the wisdom of the spirit

is life and peace.

8:7. Because the wisdom of the flesh is an enemy to God. For it is not

subject to the law of God: neither can it be.

8:8. And they who are in the flesh cannot please God.

8:9. But you are not in the flesh, but the spirit, if so be that the

Spirit of God dwell in you. Now if any man have not the Spirit of

Christ, he is none of his.

8:10. And if Christ be in you, the body indeed is dead, because of sin:

but the spirit liveth, because of justification.

8:11. And if the Spirit of him that raised up Jesus from the dead dwell

in you; he that raised up Jesus Christ, from the dead shall quicken

also your mortal bodies, because of his Spirit that dwelleth in you.

8:12. Therefore, brethren, we are debtors, not to the flesh to live

according to the flesh.

8:13. For if you live according to the flesh, you shall die: but if by

the Spirit you mortify the deeds of the flesh, you shall live.

8:14. For whosoever are led by the Spirit of God, they are the sons of

God.

8:15. For you have not received the spirit of bondage again in fear:

but you have received the spirit of adoption of sons, whereby we cry:

Abba (Father).

8:16. For the Spirit himself giveth testimony to our spirit that we are

the sons of God.

The Spirit himself, etc. . .By the inward motions of divine love, and

the peace of conscience, which the children of God experience, they

have a kind of testimony of God's favour; by which they are much

strengthened in their hope of their justification and salvation; but

yet not so as to pretend to an absolute assurance: which is not usually

granted in this mortal life: during which we are taught to work out our

salvation with fear and trembling. Phil. 2.12. And that he that

thinketh himself to stand, must take heed lest he fall. 1 Cor. 10.12.

See also, Rom. 11.20, 21, 22.

8:17. And if sons, heirs also; heirs indeed of God and joint heirs with

Christ: yet so, if we suffer with him, that we may be also glorified

with him.

8:18. For I reckon that the sufferings of this time are not worthy to

be compared with the glory to come that shall be revealed in us.

8:19. For the expectation of the creature waiteth for the revelation of

the sons of God.

The expectation of the creature, etc. . .He speaks of the corporeal

creation, made for the use and service of man; and, by occasion of his

sin, made subject to vanity, that is, to a perpetual instability,

tending to corruption and other defects; so that by a figure of speech

it is here said to groan and be in labour, and to long for its

deliverance, which is then to come, when sin shall reign no more; and

God shall raise the bodies and unite them to their souls never more to

separate, and to be in everlasting happiness in heaven.

8:20. For the creature was made subject to vanity: not willingly, but

by reason of him that made it subject, in hope.

8:21. Because the creature also itself shall be delivered from the

servitude of corruption, into the liberty of the glory of the children

of God.

8:22. For we know that every creature groaneth and travaileth in pain,

even till now.

8:23. And not only it, but ourselves also, who have the firstfruits of

the Spirit: even we ourselves groan within ourselves, waiting for the

adoption of the sons of God, the redemption of our body.

8:24. For we are saved by hope. But hope that is seen is not hope. For

what a man seeth, why doth he hope for?

8:25. But if we hope for that which we see not, we wait for it with

patience.

8:26. Likewise, the Spirit also helpeth our infirmity. For, we know not

what we should pray for as we ought: but the Spirit himself asketh for

us with unspeakable groanings,

Asketh for us. . .The Spirit is said to ask, and desire for the saints,

and to pray in us; inasmuch as he inspireth prayer, and teacheth us to

pray.

8:27. And he that searcheth the hearts knoweth what the Spirit

desireth: because he asketh for the saints according to God.

8:28. And we know that to them that love God all things work together

unto good: to such as, according to his purpose, are called to be

saints.

8:29. For whom he foreknew, he also predestinated to be made

conformable to the image of his Son: that he might be the Firstborn

amongst many brethren.

He also predestinated, etc. . .That is, God hath preordained that all

his elect should be conformable to the image of his Son. We must not

here offer to pry into the secrets of God's eternal election; only

firmly believe that all our good, in time and eternity, flows

originally from God's free goodness; and all our evil from man's free

will.

8:30. And whom he predestinated, them he also called. And whom he

called, them he also justified. And whom he justified, them he also

glorified.

8:31. What shall we then say to these things? If God be for us, who is

against us?

8:32. He that spared not even his own Son, but delivered him up for us

all, how hath he not also, with him, given us all things?

8:33. Who shall accuse against the elect of God? God is he that

justifieth:

8:34. Who is he that shall condemn? Christ Jesus that died: yea that is

risen also again, who is at the right hand of God, who also maketh

intercession for us.

8:35. Who then shall separate us from the love of Christ? Shall

tribulation? Or distress? Or famine? Or nakedness? Or danger? Or

persecution? Or the sword?

8:36. (As it is written: For thy sake, we are put to death all the day

long. We are accounted as sheep for the slaughter.)

8:37. But in all these things we overcome, because of him that hath

loved us.

8:38. For I am sure that neither death, nor life, nor angels, nor

principalities, nor powers, nor things present, nor things to come, nor

might,

I am sure. . .That is, I am persuaded; as it is in the Greek, pepeismai.

8:39. Nor height, nor depth, nor any other creature, shall be able to

separate us from the love of God which is in Christ Jesus our Lord.

Chapter 9

The apostle's concern for the Jews. God's election is free and not

confined to their nation.

9:1. I speak the truth in Christ: I lie not, my conscience bearing me

witness in the Holy Ghost:

9:2. That I have great sadness and continual sorrow in my heart.

9:3. For I wished myself to be an anathema from Christ, for my

brethren: who are my kinsmen according to the flesh:

Anathema;. . .A curse. The apostle's concern and love for his countrymen

the Jews was so great, that he was willing to suffer even an anathema,

or curse, for their sake; or any evil that could come upon him, without

his offending God.

9:4. Who are Israelites: to whom belongeth the adoption as of children

and the glory and the testament and the giving of the law and the

service of God and the promises:

9:5. Whose are the fathers and of whom is Christ, according to the

flesh, who is over all things, God blessed for ever. Amen.

9:6. Not as though the word of God hath miscarried. For all are not

Israelites that are of Israel.

All are not Israelites, etc. . .Not all, who are the carnal seed of

Israel, are true Israelites in God's account: who, as by his free

grace, he heretofore preferred Isaac before Ismael, and Jacob before

Esau, so he could, and did by the like free grace, election and mercy,

raise up spiritual children by faith to Abraham and Israel, from among

the Gentiles, and prefer them before the carnal Jews.

9:7. Neither are all they that are the seed of Abraham, children: but

in Isaac shall thy seed be called.

9:8. That is to say, not they that are the children of the flesh are

the children of God: but they that are the children of the promise are

accounted for the seed.

9:9. For this is the word of promise: According to this time will I

come. And Sara shall have a son.

9:10. And not only she. But when Rebecca also had conceived at once of

Isaac our father.

9:11. For when the children were not yet born, nor had done any good or

evil (that the purpose of God according to election might stand):

Not yet born, etc. . .By this example of these twins, and the preference

of the younger to the elder, the drift of the apostle is, to shew that

God, in his election, mercy and grace, is not tied to any particular

nation, as the Jews imagined; nor to any prerogative of birth, or any

forgoing merits. For as, antecedently to his grace, he sees no merits

in any, but finds all involved in sin, in the common mass of

condemnation; and all children of wrath: there is no one whom he might

not justly leave in that mass; so that whomsoever he delivers from it,

he delivers in his mercy: and whomsoever he leaves in it, he leaves in

his justice. As when, of two equally criminal, the king is pleased out

of pure mercy to pardon one, whilst he suffers justice to take place in

the execution of the other.

9:12. Not of works, but of him that calleth, it was said to her: The

elder shall serve the younger.

9:13. As it is written: Jacob I have loved: but Esau I have hated.

9:14. What shall we say then? Is there injustice with God? God forbid!

9:15. For he saith to Moses: I will have mercy on whom I will have

mercy. And I will shew mercy to whom I will shew mercy.

9:16. So then it is not of him that willeth, nor of him that runneth,

but of God that sheweth mercy.

Not of him that willeth, etc. . .That is, by any power or strength of

his own, abstracting from the grace of God.

9:17. For the scripture saith to Pharao: To this purpose have I raised

thee, that I may shew my power in thee and that my name may be declared

throughout all the earth.

To this purpose, etc. . .Not that God made him on purpose that he should

sin, and so be damned; but foreseeing his obstinacy in sin, and the

abuse of his own free will, he raised him up to be a mighty king, to

make a more remarkable example of him: and that his power might be

better known, and his justice in punishing him, published throughout

the earth.

9:18. Therefore he hath mercy on whom he will. And whom he will, he

hardeneth.

He hardeneth. . .Not by being the cause or author of his sin, but by

withholding his grace, and so leaving him in his sin, in punishment of

his past demerits.

9:19. Thou wilt say therefore to me: Why doth he then find fault? For

who resisteth his will?

9:20. O man, who art thou that repliest against God? Shall the thing

formed say to him that formed it: Why hast thou made me thus?

9:21. Or hath not the potter power over the clay, of the same lump, to

make one vessel unto honour and another unto dishonour?

The potter. . .This similitude is used only to shew that we are not to

dispute with our Maker, nor to reason with him why he does not give as

much grace to one as to another; for since the whole lump of our clay

is vitiated by sin, it is owing to his goodness and mercy, that he

makes out of it so many vessels of honor; and it is no more than just,

that others, in punishment of their unrepented sins, should be given up

to be vessels of dishonor.

9:22. What if God, willing to shew his wrath and to make his power

known, endured with much patience vessels of wrath, fitted for

destruction,

9:23. That he might shew the riches of his glory on the vessels of

mercy which he hath prepared unto glory?

9:24. Even us, whom also he hath called, not only of the Jews but also

of the Gentiles.

9:25. As in Osee he saith: I will call that which was not my people, my

people; and her that was not beloved, beloved; and her that had not

obtained mercy; one that hath obtained mercy.

9:26. And it shalt be in the place where it was said unto them: you are

not my people; there they shall be called the sons of the living God.

9:27. And Isaias cried out concerning Israel: If the number of the

children of Israel be as the sand of the sea, a remnant shall be saved.

A remnant. . .That is, a small number only of the children of Israel

shall be converted and saved. How perversely is this text quoted for

the salvation of men of all religions, when it speaks only of the

converts of the children of Israel!

9:28. For he shall finish his word and cut it short in justice: because

a short word shall the Lord make upon the earth.

9:29. And Isaias foretold: Unless the Lord of Sabbath had left us a

seed, we had been made as Sodom and we had been like unto Gomorrha.

9:30. What then shall we say? That the Gentiles who followed not after

justice have attained to justice, even the justice that is of faith.

9:31. But Israel, by following after the law of justice, is not come

unto the law of justice.

9:32. Why so? Because they sought it not by faith, but as it were of

works. For they stumbled at the stumblingstone.

9:33. As it is written: Behold I lay in Sion a stumbling-stone and a

rock of scandal. And whosoever believeth in him shall not be

confounded.

Chapter 10

The end of the law is faith in Christ. which the Jews refusing to

submit to, cannot be justified.

10:1. Brethren, the will of my heart, indeed and my prayer to God is

for them unto salvation.

10:2. For I bear them witness that they have a zeal of God, but not

according to knowledge.

10:3. For they, not knowing the justice of God and seeking to establish

their own, have not submitted themselves to the justice of God.

The justice of God. . .That is, the justice which God giveth us through

Christ; as on the other hand, the Jews' own justice is, that which they

pretended to by their own strength, or by the observance of the law,

without faith in Christ.

10:4. For the end of the law is Christ: unto justice to everyone that

believeth.

10:5. For Moses wrote that the justice which is of the law: The man

that shall do it shall live by it.

10:6. But the justice which is of faith, speaketh thus: Say not in thy

heart: Who shall ascend into heaven? That is to bring Christ down;

10:7. Or who shall descend into the deep? That is, to bring up Christ

again from the dead.

10:8. But what saith the scripture? The word is nigh thee; even in thy

mouth and in thy heart. This is the word of faith, which we preach.

10:9. For if thou confess with thy mouth the Lord Jesus and believe in

thy heart that God hath raised him up from the dead, thou shalt be

saved.

Thou shalt be saved. . .To confess the Lord Jesus, and to call upon the

name of the Lord (ver. 13) is not barely the professing a belief in the

person of Christ; but moreover, implies a belief of his whole doctrine,

and an obedience to his law; without which, the calling him Lord will

save no man. St. Matt. 7.21.

10:10. For, with the heart, we believe unto justice: but, with the

mouth, confession is made unto salvation.

10:11. For the scripture saith: Whosoever believeth in him shall not be

confounded.

10:12. For there is no distinction of the Jew and the Greek: for the

same is Lord over all, rich unto all that call upon him.

10:13. For whosoever shall call upon the name of the Lord shall be

saved.

10:14. How then shall they call on him in whom they have not believed?

Or how shall they believe him of whom they have not heard? And how

shall they hear without a preacher?

10:15. And how shall they preach unless they be sent, as it is written:

How beautiful are the feet of them that preach the gospel of peace, of

them that bring glad tidings of good things?

Unless they be sent. . .Here is an evident proof against all new

teachers, who have all usurped to themselves the ministry without any

lawful mission, derived by succession from the apostles, to whom Christ

said, John 20.21, As my Father hath sent me, I also send you.

10:16. But all do not obey the gospel. For Isaias saith: Lord, who hath

believed our report?

10:17. Faith then cometh by hearing; and hearing by the word of Christ.

10:18. But I say: Have they not heard? Yes, verily: Their sound hath

gone forth into all the earth: and their words unto the ends of the

whole world.

10:19. But I say: Hath not Israel known? First, Moses saith: I will

provoke you to jealousy by that which is not a nation: by a foolish

nation I will anger you.

10:20. But Isaias is bold, and saith: I was found by them that did not

seek me. I appeared openly to them that asked not after me.

10:21. But to Israel he saith: All the day long have I spread my hands

to a people that believeth not and contradicteth me.

Chapter 11

God hath not cast off all Israel. The Gentiles must not be proud but

stand in faith and fear.

11:1. I say then: Hath God cast away his people? God forbid! For I

also am an Israelite of the seed of Abraham, of the tribe of Benjamin.

11:2. God hath not cast away his people which he foreknew. Know you not

what the scripture saith of Elias, how he calleth on God against

Israel?

11:3. Lord, they have slain thy prophets, they have dug down thy

altars. And I am left alone: and they seek my life.

11:4. But what saith the divine answer to him? I have left me seven

thousand men that have not bowed their knees to Baal.

Seven thousand, etc. . .This is very ill alleged by some, against the

perpetual visibility of the church of Christ; the more, because however

the number of the faithful might be abridged by the persecution of

Jezabel in the kingdom of the ten tribes, the church was at the same

time in a most flourishing condition (under Asa and Josaphat) in the

kingdom of Judah.

11:5. Even so then, at this present time also, there is a remnant saved

according to the election of grace.

11:6. And if by grace, it is not now by works: otherwise grace is no

more grace.

It is not now by works, etc. . .If salvation were to come by works, done

by nature, without faith and grace, salvation would not be a grace or

favour, but a debt; but such dead works are indeed of no value in the

sight of God towards salvation. It is not the same with regard to works

done with, and by, God's grace; for to such works as these, he has

promised eternal salvation.

11:7. What then? That which Israel sought, he hath not obtained: but

the election hath obtained it. And the rest have been blinded.

11:8. As it is written: God hath given them the spirit of

insensibility; eyes that they should not see and ears that they should

not hear, until this present day.

God hath given them, etc. . .Not by his working or acting in them; but

by his permission, and by withdrawing his grace in punishment of their

obstinacy.

11:9. And David saith: Let their table be made a snare and a trap and a

stumbling block and a recompense unto them.

11:10. Let their eyes be darkened, that they may not see: and bow down

their back always.

11:11. I say then: Have they so stumbled, that they should fall? God

forbid! But by their offence salvation is come to the Gentiles, that

they may be emulous of them.

That they should fall. . .The nation of the Jews is not absolutely and

without remedy cast off for ever; but in part only, (many thousands of

them having been at first converted,) and for a time; which fall of

theirs, God has been pleased to turn to the good of the Gentiles.

11:12. Now if the offence of them be the riches of the world and the

diminution of them the riches of the Gentiles: how much more the

fulness of them?

11:13. For I say to you, Gentiles: As long indeed as I am the apostle

of the Gentiles, I will honour my ministry,

11:14. If, by any means, I may provoke to emulation them who are my

flesh and may save some of them.

11:15. For if the loss of them be the reconciliation of the world, what

shall the receiving of them be, but life from the dead?

11:16. For if the firstfruit be holy, so is the lump also: and if the

root be holy, so are the branches.

11:17. And if some of the branches be broken and thou, being a wild

olive, art ingrafted in them and art made partaker of the root and of

the fatness of the olive tree:

11:18. Boast not against the branches. But if thou boast, thou bearest

not the root: but the root thee.

11:19. Thou wilt say then: The branches were broken off that I might be

grafted in.

11:20. Well: because of unbelief they were broken off. But thou

standest by faith. Be not highminded, but fear.

Thou standest by faith: be not highminded, but fear. . .We see here that

he who standeth by faith may fall from it; and therefore must live in

fear, and not in the vain presumption and security of modern sectaries.

11:21. For if God hath not spared the natural branches, fear lest

perhaps also he spare not thee.

11:22. See then the goodness and the severity of God: towards them

indeed that are fallen, the severity; but towards thee, the goodness of

God, if thou abide in goodness. Otherwise thou also shalt be cut off.

Otherwise thou also shalt be cut off. . .The Gentiles are here

admonished not to be proud, nor to glory against the Jews: but to take

occasion rather from their fall to fear and to be humble, lest they be

cast off. Not that the whole church of Christ can ever fall from him;

having been secured by so many divine promises in holy writ; but that

each one in particular may fall; and therefore all in general are to be

admonished to beware of that, which may happen to any one in

particular.

11:23. And they also, if they abide not still in unbelief, shall be

grafted in: for God is able to graft them in again.

11:24. For if thou were cut out of the wild olive tree, which is

natural to thee; and, contrary to nature, wert grafted into the good

olive tree: how much more shall they that are the natural branches be

grafted into their own olive tree?

11:25. For I would not have you ignorant, brethren, of this mystery

(lest you should be wise in your own conceits) that blindness in part

has happened in Israel, until the fulness of the Gentiles should come

in.

11:26. And so all Israel should be saved, as it is written: There shall

come out of Sion, he that shall deliver and shall turn away ungodliness

from Jacob.

11:27. And this is to them my covenant: when I shall take away their

sins.

11:28. As concerning the gospel, indeed, they are enemies for your

sake: but as touching the election, they are most dear for the sake of

the fathers.

11:29. For the gifts and the calling of God are without repentance.

For the gifts and the calling of God are without. . .his repenting

himself of them; for the promises of God are unchangeable, nor can he

repent of conferring his gifts.

11:30. For as you also in times past did not believe God, but now have

obtained mercy, through their unbelief:

11:31. So these also now have not believed, for your mercy, that they

also may obtain mercy.

11:32. For God hath concluded all in unbelief, that he may have mercy

on all.

Concluded all in unbelief. . .He hath found all nations, both Jews and

Gentiles, in unbelief and sin; not by his causing, but by the abuse of

their own free will; so that their calling and election is purely owing

to his mercy.

11:33. O the depth of the riches of the wisdom and of the knowledge of

God! How incomprehensible are his judgments, and how unsearchable his

ways!

11:34. For who hath known the mind of the Lord? Or who hath been his

counsellor?

11:35. Or who hath first given to him, and recompense shall be made

him?

11:36. For of him, and by him, and in him, are all things: to him be

glory for ever. Amen.

Chapter 12

Lessons of Christian virtues.

12:1. I beseech you therefore, brethren, by the mercy of God, that you

present your bodies a living sacrifice, holy, pleasing unto God, your

reasonable service.

12:2. And be not conformed to this world: but be reformed in the

newness of your mind, that you may prove what is the good and the

acceptable and the perfect will of God.

12:3. For I say, by the grace that is given me, to all that are among

you, not to be more wise than it behoveth to be wise, but to be wise

unto sobriety and according as God hath divided to every one the

measure of faith.

12:4. For as in one body we have many members, but all the members have

not the same office:

12:5. So we, being many, are one body in Christ; and every one members

one of another:

12:6. And having different gifts, according to the grace that is given

us, either prophecy, to be used according to the rule of faith;

12:7. Or ministry, in ministering; or he that teacheth, in doctrine;

12:8. He that exhorteth, in exhorting; he that giveth, with simplicity;

he that ruleth, with carefulness; he that sheweth mercy, with

cheerfulness.

12:9. Let love be without dissimulation. Hating that which is evil,

cleaving to that which is good,

12:10. Loving one another with the charity of brotherhood: with honour

preventing one another.

12:11. In carefulness not slothful. In spirit fervent. Serving the

Lord.

12:12. Rejoicing in hope. Patient in tribulation. Instant in prayer.

12:13. Communicating to the necessities of the saints. Pursuing

hospitality.

12:14. Bless them that persecute you: bless, and curse not.

12:15. Rejoice with them that rejoice: weep with them that weep.

12:16. Being of one mind one towards another. Not minding high things,

but consenting to the humble. Be not wise in your own conceits.

12:17. To no man rendering evil for evil. Providing good things, not

only in the sight of God but also in the sight of all men.

12:18. If it be possible, as much as is in you, have peace with all

men.

12:19. Revenge not yourselves, my dearly beloved; but give place unto

wrath, for it is written: Revenge is mine, I will repay, saith the

Lord.

12:20. But if the enemy be hungry, give him to eat; if he thirst, give

him to drink. For, doing this, thou shalt heap coals of fire upon his

head.

12:21. Be not overcome by evil: but overcome evil by good.

Chapter 13

Lessons of obedience to superiors and mutual charity.

13:1. Let every soul be subject to higher powers. For there is no power

but from God: and those that are ordained of God.

13:2. Therefore, he that resisteth the power resisteth the ordinance of

God. And they that resist purchase to themselves damnation.

13:3. For princes are not a terror to the good work, but to the evil.

Wilt thou then not be afraid of the power? Do that which is good: and

thou shalt have praise from the same.

13:4. For he is God's minister to thee, for good. But if thou do that

which is evil, fear: for he beareth not the sword in vain. For he is

God's minister: an avenger to execute wrath upon him that doth evil.

13:5. Wherefore be subject of necessity: not only for wrath, but also

for conscience' sake.

13:6. For therefore also you pay tribute. For they are the ministers of

God, serving unto this purpose.

13:7. Render therefore to all men their dues. Tribute, to whom tribute

is due: custom, to whom custom: fear, to whom fear: honour, to whom

honour.

13:8. Owe no man any thing, but to love one another. For he that loveth

his neighbour hath fulfilled the law.

13:9. For: Thou shalt not commit adultery: Thou shalt not kill: Thou

shalt not steal: Thou shalt not bear false witness: Thou shalt not

covet. And if there be any other commandment, it is comprised in this

word: Thou shalt love thy neighbour as thyself.

13:10. The love of our neighbour worketh no evil. Love therefore is the

fulfilling of the law.

13:11. And that, knowing the season, that it is now the hour for us to

rise from sleep. For now our salvation is nearer than when we believed.

13:12. The night is passed And the day is at hand. Let us, therefore