\NormalFont\ShortTitle{Romans}
{\MTB Paul’s Letter to the
\par }{\MT Romans

\par }\ChapOne{1}{\SH Introduction
\par }{\PP \VerseOne{1}From
Paul,
a
servant
of
Jesus
Christ,
who
has
been
called
to
become
an apostle,
and
has
been
set
apart
to
tell
God’s
good
news.
\VS{2}This
good
news
God
promised
long
ago
through
his
prophets
in
the
sacred
scriptures,
\VS{3}concerning
his
Son,
Jesus Christ,
our
Lord;
who,
as
to
his
human nature,
was
descended
from
David,
\VS{4}but,
as
to
the
spirit
of
holiness
within
him,
was miraculously
designated
Son
of
God
by
his resurrection
from
the
dead.
\VS{5}Through
him
we
received
the
gift
of
the apostolic
office,
to
win
submission
to
the
faith
among
all
nations
for
the
glory
of
his
name.
\VS{6}And
among
these
nations
are
you –
you
who
have
been
called
to
belong
to
Jesus
Christ.
\par }{\PP \VS{7}To
all
in
Rome
who
are
dear
to
God
and
have
been
called
to
become
Christ’s
people,
may
God,
our
Father,
and
the
Lord
Jesus
Christ
bless
you
and
give
you
peace.
\par }{\BB \par }{\PP \VS{8}First,
I
thank
my
God
through
Jesus
Christ
for
you
all,
because
the
report
of
your
faith
is
spreading
throughout
the
world.
\VS{9}God,
to
whom
I
offer
the
worship
of
my
soul
as
I
tell
the
goodness
of
his
Son,
is
my
witness
how
constantly
I
mention
you
when
I
pray,
\VS{10}asking
that,
if
he
be
willing,
I
may
some
day
at
last
find
the
way
open
to
visit
you.
\VS{11}For
I
long
to
see
you,
in
order
to
impart
to
you
some
spiritual
gift
and
so
give
you
fresh
strength –
\VS{12}or
rather
that
both
you
and
I
may
find
encouragement
in
each other’s
faith.
\VS{13}I
want
you
to
know,
my
friends,
that
I
have
many
times
intended
coming
to
see
you –
but
until
now
I
have
been
prevented –
that
I
might
find
among
you
some
fruit
of
my
labours,
as
I
have
already
among
the
other
nations.
\par }{\SH Faith
the
Ground
of
Acceptance
\par }{\PP \VS{14}I
have
a
duty
to
both
the
Greek
and
the barbarian,
to
both
the cultured
and
the
ignorant.
\VS{15}And
so,
for
my
part,
I
am
ready
to
tell
the
good
news
to
you
also
who
are
in
Rome.
\par }{\PP \VS{16}For
I
am
not
ashamed
of
the
good
news;
it
is
the
power
of
God
which
brings
salvation
to
everyone
who
believes,
to
the
Jew
first,
but
also
to
the
Greek.
\VS{17}For
in
it
there
is
a
revelation
of
the
divine
righteousness
resulting
from
faith
and
leading
on
to
faith;
as
scripture
says – “Through
faith
the
righteous
will
find
life.”
\par }{\PP \VS{18}So,
too,
there
is
a
revelation
from
heaven
of
the
divine
wrath
against
every
form
of
ungodliness
and
wickedness
on
the
part
of
those
people
who,
by
their
wicked
lives,
are stifling
the
truth.
\VS{19}This
is
so,
because
what
can
be
known
about
God
is
plain
to
them;
for
God
himself
has
made
it
plain.
\VS{20}For
ever
since
the
creation
of
the universe
God’s invisible attributes –
his
everlasting
power
and divinity –
are
to
be
seen
and
studied
in
his
works,
so
that
people
have
no excuse;
\VS{21}because,
although
they
learned
to
know
God,
yet
they
did
not
offer
him
as
God
either
praise
or
thanksgiving.
Their
speculations
about
him
proved
futile,
and
their undiscerning
minds
were
darkened.
\VS{22}Professing
to
be
wise,
they
showed
themselves
fools;
\VS{23}and
they
transformed
the
glory
of
the immortal
God
into
the
likeness
of
mortal humans,
and
of
birds,
and
beasts,
and
reptiles.
\par }{\PP \VS{24}Therefore
God
abandoned
them
to
impurity,
letting
them
follow
the cravings
of
their
hearts,
until
they dishonoured
their
own
bodies;
\VS{25}for
they
had substituted
a
lie
for
the
truth
about
God,
and
had
reverenced
and
worshiped
created
things
more
than
the
Creator,
who
is
to
be
praised
for
ever.
Amen.
\VS{26}That,
I
say,
is
why
God
abandoned
them
to degrading
passions.
Even
the
women
among
them
perverted
the
natural
use
of
their
bodies
to
the
unnatural;
\VS{27}while
the
men, disregarding
that
for
which
women
were
intended
by nature,
were
consumed
with
passion
for
one
another.
Men indulged
in
vile
practices
with
men,
and
incurred
in
their
own
persons
the inevitable
penalty
for
their
perverseness.
\par }{\PP \VS{28}Then,
as
they
would
not
keep
God
before
their
minds,
God
abandoned
them
to
depraved
thoughts,
so
that
they
did
all
kinds
of
shameful
things.
\VS{29}They revelled
in
every
form
of
wickedness,
evil,
greed, vice.
Their
lives
were
full
of
envy,
murder, quarrelling,
treachery,
malice.
\VS{30}They
became back-biters,
slanderers, impious,
insolent,
boastful.
They
devised
new
sins.
They
disobeyed
their
parents.
\VS{31}They
were undiscerning, untrustworthy,
without
natural
affection
or
pity.
\VS{32}Well
aware
of
God’s
decree,
that
those
who
do
such
things
deserve
to
die,
not
only
are
they
guilty
of
them
themselves,
but
they
even
applaud
those
who
do
them.

\par }\Chap{2}{\PP \VerseOne{1}Therefore
you
have
nothing
to
say
in
your
own
defence,
whoever
you
are
who
set
yourself
up
as
a
judge.
In
judging
others
you
condemn
yourself,
for
you
who
set
yourself
up
as
a
judge
do
the
very
same
things.
\VS{2}And
we
know
that
God’s
judgment
falls unerringly
on
those
who
do
them.
\VS{3}You
who
judge
those
that
do
such
things
and
yet
are
yourself
guilty
of
them –
do
you
suppose
that
you
of
all
people
will
escape
God’s
judgment?
\VS{4}Or
do
you
think
lightly
of
his
abundant
kindness,
patience,
and
forbearance,
not realising
that
his
kindness
is
meant
to
lead
you
to
repentance?
\VS{5}Hard-hearted
and impenitent
as
you
are,
you
are
storing
up
for
yourself
wrath
on
the
day
of
wrath,
when
God’s
justice
as
a
judge
will
be
revealed;
\VS{6}for
he
will
give
to
everyone
what
their
actions
deserve.
\VS{7}To
those
who,
by
perseverance
in
doing
good,
aim
at
glory,
honour,
and
all
that
is imperishable,
he
will
give immortal
life;
\VS{8}while
as
to
those
who
are factious,
and
disobedient
to
truth
but
obedient
to
evil,
wrath
and
anger,
distress
and
despair,
\VS{9}will
fall
on
every
human
being
who
persists
in
wrongdoing –
on
the
Jew
first,
but
also
on
the
Greek.
\VS{10}But
there
will
be
glory,
honour,
and
peace
for
everyone
who
does
right –
for
the
Jew
first,
but
also
for
the
Greek,
\VS{11}since
God
shows
no
partiality.
\VS{12}All
who,
when
they
sin,
are
without
Law
will
also
perish
without
Law;
while
all
who,
when
they
sin,
are
under
Law,
will
be
judged
as
being
under
Law.
\VS{13}It
is
not
those
who
hear
the
words
of
a
Law
that
are
righteous
before
God,
but
it
is
those
who
obey
it
that
will
be
pronounced
righteous.
\VS{14}When
Gentiles,
who
have
no
Law,
do
instinctively
what
the
Law
requires,
they,
though
they
have
no
Law,
are
a
Law
to
themselves;
\VS{15}for
they
show
the
demands
of
the
Law
written
on
their
hearts;
their
consciences corroborating
it,
while
in
their
thoughts
they
argue
either
in self-accusation
or,
it
may
be,
in self-defence –
\VS{16}on
the
day
when
God
passes
judgment
on
people’s
inmost
lives,
as
the
good
news
that
I
tell
declares
that
he
will
do
through
Christ
Jesus.
\par }{\PP \VS{17}But,
perhaps,
you
bear
the
name
of “Jew,”
and
are relying
on
Law,
and
boast
of belonging
to
God,
and
understand
his
will,
\VS{18}and,
having
been
carefully
instructed
from
the
Law,
have
learned
to appreciate
the
finer
moral distinctions.
\VS{19}Perhaps
you
are
confident
that
you
are
a
guide
to
the
blind,
a
light
to
those
who
are
in
the
dark,
an instructor
of
the unintelligent,
\VS{20}and
a
teacher
of
the
childish,
because
in
the
Law
you
possess
the outline
of
all
knowledge
and
truth.
\VS{21}Why,
then,
you
teacher
of
others,
don’t
you
teach
yourself?
Do
you
preach
against
stealing,
and
yet
steal?
\VS{22}Do
you
forbid
adultery,
and
yet
commit
adultery?
Do
you
loathe
idols,
and
yet
plunder
temples?
\VS{23}Boasting,
as
you
do,
of
your
Law,
do
you
dishonour
God
by
breaking
the
Law?
\VS{24}For,
as
scripture
says – “The
Gentiles
insult
God’s
name
because
of
you”!
\VS{25}Circumcision
has
its
value,
if
you
are
obeying
the
Law.
But,
if
you
are
a
breaker
of
the
Law,
your
circumcision
is
no
better
than uncircumcision.
\VS{26}If,
then,
an
uncircumcised
man
pays
regard
to
the
requirements
of
the
Law,
won’t
he,
although
not
circumcised,
be
regarded
by
God
as
if
he
were?
\VS{27}Indeed,
the
person
who, owing
to
his
birth,
remains
uncircumcised,
and
yet scrupulously
obeys
the
Law,
will
condemn
you,
who,
for
all
your
written
Law
and
your
circumcision,
are
yet
a
breaker
of
the
Law.
\VS{28}For
a
man
who
is
only
a
Jew
outwardly
is
not
a real
Jew;
nor
is
outward
bodily
circumcision real
circumcision.
The real
Jew
is
the
person
who
is
a
Jew
in
soul;
\VS{29}and
the real
circumcision
is
the
circumcision
of
the
heart,
a
spiritual
and
not
a literal
thing.
Such
a
person
wins
praise
from
God,
though
not
from
people.

\par }\Chap{3}{\PP \VerseOne{1}What
is
the
advantage,
then,
of
being
a
Jew?
Or
what
is
the
good
of
circumcision?
\VS{2}Great
in
every
way.
First
of
all,
because
the
Jews
were
entrusted
with
God’s
utterances.
\VS{3}What
follows
then?
Some,
no
doubt,
showed
a
want
of
faith;
but
will
their
want
of
faith
make
God
break
faith?
Heaven
forbid!
\VS{4}God
must
prove
true,
though
everyone
prove
a
liar!
As
scripture
says
of
God – “That
you
may
be
pronounced
righteous
in
what
you
say,
and
gain
your
cause
when
people
would
judge
you.”
\par }{\PP \VS{5}But
what
if
our
wrongdoing
makes
God’s
righteousness
all
the
clearer?
Will
God
be
wrong
in inflicting
punishment? (I
can
but
speak
as
a
person.)
Heaven
forbid!
\VS{6}Otherwise
how
can
God
judge
the
world?
\par }{\PP \VS{7}But,
if
my
falsehood redounds
to
the
glory
of
God,
by
making
his truthfulness
more apparent,
why
am
I
like
others,
still
condemned
as
a
sinner?
\VS{8}Why
should
we
not
say –
as
some
people slanderously
assert
that
we
do
say – “Let
us
do
evil
that
good
may
come”?
The
condemnation
of
such
people
is
indeed
just!
\par }{\PP \VS{9}What
follows,
then?
Are
we
Jews
in
any
way
superior
to
others?
Not
at
all.
Our
indictment
against
both
Jews
and
Greeks
was
that
all
alike
were
in
subjection
to
sin.
\VS{10}As
scripture
says –
\par }{\Q “There
is
not
even
one
who
is
righteous,
\par }{\QB \VS{11}not
one
who
understands,
\par }{\QB not
one
who
is
searching
for
God!
\par }{\Q \VS{12}They
have
all
gone
astray;
\par }{\QB they
have
one
and
all
become
depraved;
\par }{\QC there
is
no
one
who
is
doing
good –
no,
not
one!”
\par }{\Q \VS{13}“Their
throats
are
like
opened
graves;
\par }{\QB they
deceive
with
their
tongues.”
\par }{\Q “The
venom
of
snakes
lies
behind
their
lips,”
\par }{\QB \VS{14}“And
their
mouths
are
full
of
bitter
curses.”
\par }{\Q \VS{15}“Swift
are
their
feet
to
shed
blood.
\par }{\Q \VS{16}Distress
and
trouble
dog
their
steps,
\par }{\QB \VS{17}and
the
path
of
peace
they
do
not
know.”
\par }{\QC \VS{18}“The
fear
of
God
is
not
before
their
eyes.”
\par }{\MM \par }{\BB \par }{\PP \VS{19}Now
we
know
that
everything
said
in
the
Law
is
addressed
to
those
who
are
under
its
authority,
in
order
that
every
mouth
may
be
closed,
and
to
bring
the
whole
world
under
God’s
judgment.
\VS{20}For
no
human
being
will
be
pronounced
righteous
before
God
as
the
result
of
obedience
to
Law;
for
it
is
Law
that
shows
what
sin
is.
\par }{\PP \VS{21}But
now,
quite
apart
from
Law,
the
divine
righteousness
stands
revealed,
and
to
it
the
Law
and
the
prophets
bear
witness –
\VS{22}the
divine
righteousness
which
is
bestowed,
through
faith
in
Jesus
Christ,
on
all,
without
distinction,
who
believe
in
him.
\VS{23}For
all
have
sinned,
and
all
fall
short
of
God’s
glorious ideal,
\VS{24}but,
in
his
loving
kindness,
are
being
freely
pronounced
righteous
through
the
deliverance
found
in
Christ
Jesus.
\VS{25}For
God
set
him
before
the
world,
to
be,
by
the
shedding
of
his
blood,
a
means
of
reconciliation
through
faith.
And
this
God
did
to
prove
his
righteousness,
and
because,
in
his
forbearance,
he
had
passed
over
the
sins
that
people
had
previously
committed;
\VS{26}as
a
proof,
I
repeat,
at
the
present
time,
of
his
own
righteousness,
that
he
might
be
righteous
in
our
eyes,
and
might
pronounce
righteous
the
person
who
takes
their
stand
on
faith
in
Jesus.
\par }{\PP \VS{27}What,
then,
becomes
of
our
boasting?
It
is
excluded.
By
what
sort
of
Law?
A
Law
requiring
obedience?
No,
a
Law
requiring
faith.
\par }{\PP \VS{28}For
we conclude
that
a
person
is
pronounced
righteous
on
the
ground
of
faith,
quite
apart
from
obedience
to
Law.
\VS{29}Or
can
it
be
that
God
is
the
God
only
of
the
Jews?
Isn’t
he
also
the
God
of
the
Gentiles?
\VS{30}Yes,
of
the
Gentiles
also,
since
there
is
only
one
God,
and
he
will
pronounce
those
who
are
circumcised
righteous
as
the
result
of
faith,
and
also
those
who
are
uncircumcised
on
their
showing
the
same
faith.
\par }{\PP \VS{31}Do
we,
then,
use
this
faith
to
abolish
Law?
Heaven
forbid!
No,
we
establish
Law.

\par }\Chap{4}{\PP \VerseOne{1}What
then,
it
may
be
asked,
are
we
to
say
about
Abraham,
the
ancestor
of
our
nation?
\VS{2}If
he
was
pronounced
righteous
as
the
result
of
obedience,
then
he
has
something
to
boast
of.
Yes,
but
not
before
God.
\VS{3}For
what
are
the
words
of
scripture? “Abraham
had
faith
in
God,
and
his
faith
was
regarded
by
God
as
righteousness.”
\VS{4}Now
wages
are
regarded
as
due
to
the
person
who
works,
not
as
a
favour,
but
as
a
debt;
\VS{5}while,
as
for
the
person
who
does
not
rely
on
their
obedience,
but
has
faith
in
him
who
can
pronounce
the
godless
righteous,
their
faith
is
regarded
by
God
as
righteousness.
\par }{\PP \VS{6}In
precisely
the
same
way
David
speaks
of
the
blessing
pronounced
on
the
person
who
is
regarded
by
God
as
righteous
apart
from
actions –
\VS{7}“Blessed
are
those
whose wrongdoings
have
been
forgiven
and
over
whose
sins
a
veil
has
been
drawn!
\VS{8}Blessed
the
man
whom
the
Lord
will
never
regard
as
sinful!”
\VS{9}Is
this
blessing,
then,
pronounced
on
the
circumcised
only
or
on
the
uncircumcised
as
well?
We
say
that – “Abraham’s
faith
was
regarded
by
God
as
righteousness.”
\VS{10}Under
what
circumstances,
then,
did
this
take
place?
After
his
circumcision
or
before
it?
\VS{11}Not
after,
but
before.
And
it
was
as
a
sign
of
this
that
he
received
the
rite
of
circumcision –
to
show
the
righteousness
due
to
the
faith
of
an
uncircumcised
man –
in
order
that
he
might
be
the
father
of
all
who
have
faith
in
God
even
when
uncircumcised,
so
that
they
also
may
be
regarded
by
God
as
righteous;
\VS{12}as
well
as
father
of
the
circumcised –
to
those
who
are
not
only
circumcised,
but
who
also
follow
our
father
Abraham
in
that
faith
which
he
had
while
still
uncircumcised.
\VS{13}For
the
promise
that
he
should
inherit
the
world
did
not
come
to
Abraham
or
his
descendants
through
Law,
but
through
the
righteousness
due
to
faith.
\VS{14}If
those
who
take
their
stand
on
Law
are
to
inherit
the
world,
then
faith
is
robbed
of
its
meaning
and
the
promise
comes
to
nothing!
\VS{15}Law entails
punishment;
but,
where
no
Law
exists,
no
breach
of
it
is possible.
\VS{16}That
is
why
everything
is
made
to
depend
on
faith:
so
that
everything
may
be
God’s
gift,
and
in
order
that
the fulfilment
of
the
promise
may
be
made
certain
for
all
Abraham’s
descendants –
not
only
for
those
who
take
their
stand
on
the
Law,
but
also
for
those
who
take
their
stand
on
the
faith
of
Abraham. (He
is
the
father
of
us
all;
\VS{17}as
scripture
says – “I
have
made
you
the
father
of
many
nations.”)
And
this
they
do
in
the
sight
of
that
God
in
whom
Abraham
had
faith,
and
who
gives
life
to
the
dead,
and
speaks
of
what
does
not
yet
exist
as
if
it
did.
\VS{18}With
no
ground
for
hope,
Abraham,
sustained
by
hope,
put
faith
in
God;
in
order
that,
in fulfilment
of
the
words – “So
many
will
your
descendants
be,”
he
might
become “the
father
of
many
nations.”
\VS{19}Though
he
was
nearly
a
hundred
years
old,
yet
his
faith
did
not
fail
him,
even
when
he
thought
of
his
own
body,
then
utterly
worn
out,
and
remembered
that
Sarah
was
past
bearing
children.
\VS{20}He
was
not
led
by
want
of
faith
to
doubt
God’s
promise.
\VS{21}On
the
contrary,
his
faith
gave
him
strength;
and
he
praised
God,
in
the
firm conviction
that
what
God
has
promised
he
is
also
able
to
carry
out.
\VS{22}And
therefore
his
faith “was
regarded
as
righteousness.”
\VS{23}Now
these
words – “it
was
regarded
as
righteousness” –
were
not
written
with reference
to
Abraham
only;
\VS{24}but
also
with reference
to
us.
Our
faith,
too,
will
be
regarded
by
God
in
the
same
light,
if
we
have
faith
in
him
who
raised
Jesus,
our
Lord,
from
the
dead;
\VS{25}for
Jesus
was
given
up
to
death
to
atone
for
our
offences,
and
was
raised
to
life
that
we
might
be
pronounced
righteous.

\par }\Chap{5}{\PP \VerseOne{1}Therefore,
having
been
pronounced
righteous
as
the
result
of
faith,
let
us
enjoy
peace
with
God
through
Jesus
Christ,
our
Lord.
\VS{2}It
is
through
him
that,
by
reason
of
our
faith,
we
have
obtained admission
to
that
place
in
God’s
favour
in
which
we
now
stand.
So
let
us
exult
in
our
hope
of
attaining
God’s
glorious ideal.
\VS{3}And
not
only
that,
but
let
us
also
exult
in
our
troubles;
\VS{4}for
we
know
that
trouble develops
endurance,
and
endurance
strength
of
character,
and
strength
of
character
hope,
\VS{5}and
that
hope
never
disappoints.
For
the
love
of
God
has
filled
our
hearts
through
the
Holy
Spirit
which
was
given
us;
\VS{6}seeing
that,
while
we
were
still
powerless,
Christ,
in
God’s
good
time,
died
on
behalf
of
the
godless.
\VS{7}Even
for
an
upright
person
scarcely
anyone
will
die.
For
a
really
good
person
perhaps
someone
might
even
dare
to
die.
\VS{8}But
God
puts
his
love
for
us
beyond
all
doubt
by
the
fact
that
Christ
died
on
our
behalf
while
we
were
still
sinners.
\VS{9}Much
more,
then,
now
that
we
have
been
pronounced
righteous
by virtue
of
the
shedding
of
his
blood,
will
we
be
saved
through
him
from
the
wrath
of
God.
\VS{10}For
if,
when
we
were
God’s
enemies,
we
were
reconciled
to
him
through
the
death
of
his
Son,
much
more,
now
that
we
have
become
reconciled,
will
we
be
saved
by virtue
of Christ’s
life.
\VS{11}And
not
only
that,
but
we
exult
in
God,
through
Jesus
Christ,
our
Lord,
through
whom
we
have
now
obtained
this
reconciliation.
\par }{\PP \VS{12}Therefore,
just
as
sin
came
into
the
world
through
one
man,
and
through
sin
came
death;
so,
also,
death
spread
to
all
humanity,
because
every
person
has
sinned.
\VS{13}Even
before
the
time
of
the
Law
there
was
sin
in
the
world;
but
sin
cannot
be
charged
against
someone
where
no
Law
exists.
\VS{14}Yet,
from
Adam
to
Moses,
death
reigned
even
over
those
whose
sin
was
not
a
breach
of
a
law,
as Adam’s
was.
And
Adam foreshadows
the
one
to
come.
\VS{15}But
there
is
a contrast
between Adam’s
offence
and
God’s
gracious
gift.
For,
if
by
reason
of
the
offence
of
the
one
man
the
whole
human
race
died,
far
more
were
the
loving
kindness
of
God,
and
the
gift
given
in
the
loving
kindness
of
the
one
man,
Jesus
Christ,
lavished
on
the
whole
human
race.
\VS{16}There
is
a contrast,
too,
between
the
gift
and
the
results
of
the
one
man’s
sin.
The
judgment,
which
followed
on
the
one
man’s
sin,
resulted
in
condemnation,
but
God’s
gracious
gift,
which
followed
on
many
offences,
resulted
in
a
decree
of
righteousness.
\VS{17}For
if,
by
reason
of
the
offence
of
the
one
man,
death
reigned
through
that
one
man,
far
more
will
those,
on
whom
God’s
loving
kindness
and
his
gift
of
righteousness
are
lavished,
find
life,
and
reign
through
the
one
man,
Jesus
Christ.
\VS{18}Briefly
then,
just
as
a
single
offence
resulted
for
all
humanity
in
condemnation,
so,
too,
a
single
decree
of
righteousness
resulted
for
all
humanity
in
that
declaration
of
righteousness
which
brings
life.
\VS{19}For,
as
through
the
disobedience
of
the
one
man
the
whole
human
race
was
rendered
sinful,
so,
too,
through
the
obedience
of
the
one,
the
whole
human
race
will
be
rendered
righteous.
\VS{20}Law
was
introduced
in
order
that
offences
might
be
multiplied.
But,
where
sins
were
multiplied,
the
loving
kindness
of
God
was
lavished
the
more,
\VS{21}in
order
that,
just
as
sin
had
reigned
in
the
realm
of
death,
so,
too,
might loving-kindness
reign
through
righteousness,
and
result
in
eternal
life,
through
Jesus
Christ,
our
Lord.

\par }\Chap{6}{\SH Difficulties arising from this Teaching
\par }{\PP \VerseOne{1}What
are
we
to
say,
then?
Are
we
to
continue
to
sin,
in
order
that
God’s
loving
kindness
may
be
multiplied?
\VS{2}Heaven
forbid!
We
became
dead
to
sin,
so
how
can
we
go
on
living
in
it?
\VS{3}Or
can
it
be
that
you
do
not
know
that
all
of
us,
who
were baptized
into
union
with
Christ
Jesus,
in
our baptism
shared
his
death?
\VS{4}Consequently,
through
sharing
his
death
in
our baptism,
we
were
buried
with
him;
so
that,
just
as
Christ
was
raised
from
the
dead
by
a manifestation
of
the
Father’s
power,
so
we
also
may
live
a
new
life.
\VS{5}If
we
have
become
united
with
him
by
the
act symbolic
of
his
death,
surely
we
will
also
become
united
with
him
by
the
act symbolic
of
his resurrection.
\VS{6}We recognise
the
truth
that
our
old self
was
crucified
with Christ,
in
order
that
the
body,
the
stronghold
of
sin,
might
be
rendered
powerless,
so
that
we
should
no
longer
be
slaves
to
sin.
\VS{7}For
the
man
who
has
so
died
has
been
pronounced
righteous
and
released
from
sin.
\VS{8}And
our
belief
is,
that,
as
we
have
shared
Christ’s
death,
we
will
also
share
his
life.
\VS{9}We
know,
indeed,
that
Christ,
having
once
risen
from
the
dead,
will
not
die
again.
Death
has
power
over
him
no
longer.
\VS{10}For
the
death
that
he
died
was
a
death
to
sin,
once
and
for
all.
But
the
life
that
he
now
lives,
he
lives
for
God.
\VS{11}So
let
it
be
with
you –
regard
yourselves
as
dead
to
sin,
but
as
living
for
God,
through
union
with
Christ
Jesus.
\VS{12}Therefore
do
not
let
sin
reign
in
your
mortal
bodies
and
compel
you
to
obey
its cravings.
\VS{13}Do
not
offer
any
part
of
your
bodies
to
sin,
in
the
cause
of
unrighteousness,
but
once
for
all
offer
yourselves
to
God (as
those
who,
though
once
dead,
now
have
life),
and
devote
every
part
of
your
bodies
to
the
cause
of
righteousness.
\VS{14}For
sin
will
not
lord
it
over
you.
You
are
living
under
the
reign,
not
of
Law,
but
of
love.
\par }{\PP \VS{15}What
follows,
then?
Are
we
to
sin
because
we
are
living
under
the
reign
of
love
and
not
of
Law?
Heaven
forbid!
\VS{16}Surely
you
know
that
when
you
offer
yourselves
as
servants,
to
obey
anyone,
you
are
the
servants
of
the
person
whom
you
obey,
whether
the
service
be
a
service
to
sin
which
leads
to
death,
or
a
service
to
duty
which
leads
to
righteousness.
\VS{17}God
be
thanked
that,
though
you
were
once
servants
of
sin,
yet
you
learned
to
give
hearty
obedience
to
that
form
of
doctrine
under
which
you
were
placed.
\VS{18}Set
free
from
the
control
of
sin,
you
became
servants
to
righteousness.
\VS{19}I
can
but
speak
as
people
do
because
of
the
weakness
of
your
earthly nature.
Once
you
offered
every
part
of
your
bodies
to
the
service
of
impurity,
and
of
wickedness,
which
leads
to
further
wickedness.
Now,
in
the
same
way,
offer
them
to
the
service
of
righteousness,
which
leads
to
holiness.
\VS{20}While
you
were
still
servants
of
sin,
you
were
free
as
regards
righteousness.
\VS{21}But
what
were
the
fruits
that
you
reaped
from
those
things
of
which
you
are
now
ashamed?
For
the
end
of
such
things
is
death.
\VS{22}But
now
that
you
have
been
set
free
from
the
control
of
sin,
and
have
become
servants
to
God,
the
fruit
that
you
reap
is
an
ever
increasing
holiness,
and
the
end
eternal
life.
\VS{23}The
wages
of
sin
are
death,
but
the
gift
of
God
is
eternal
life,
through
union
with
Christ
Jesus,
our
Lord.

\par }\Chap{7}{\PP \VerseOne{1}Surely,
friends,
you
know (for
I
am
speaking
to
people
who
know
what
Law
means)
that
Law
has
power
over
a
person
only
as
long
as
they
lives.
\VS{2}For
example,
by
law
a
married
woman
is
bound
to
her
husband
while
he
is
living;
but,
if
her
husband
dies,
she
is
set
free
from
the
law
that
bound
her
to
him.
\VS{3}If,
then,
during
her
husband’s
lifetime,
she unites
herself
to
another
man,
she
will
be
called
an
adulteress;
but,
if
her
husband
dies,
the
law
has
no
further
hold
on
her,
nor,
if
she unites
herself
to
another
man,
is
she
an
adulteress.
\VS{4}And
so
with
you,
my
friends;
as
far
as
the
Law
was
concerned,
you underwent
death
in
the crucified
body
of
the
Christ,
so
that
you
might
be
united
to
another,
to
him
who
was
raised
from
the
dead,
in
order
that
our
lives
might
bear
fruit
for
God.
\VS{5}When
we
were
living
merely
earthly
lives,
our
sinful
passions,
aroused
by
the
Law,
were active
in
every
part
of
our
bodies,
with
the
result
that
our
lives
bore
fruit
for
death.
\VS{6}But
now
we
are
set
free
from
the
Law,
because
we
are
dead
to
that
which
once
kept
us
under
restraint;
and
so
we
serve
under
new,
spiritual
conditions,
and
not
under
old,
written
regulations.
\par }{\PP \VS{7}What
are
we
to
say,
then?
That
Law
and
sin
are
the
same
thing?
Heaven
forbid!
On
the
contrary,
I
should
not
have
learned
what
sin
is,
had
not
it
been
for
Law.
If
the
Law
did
not
say “You
must
not
covet,”
I
should
not
know
what
it
is
to
covet.
\VS{8}But
sin
took
advantage
of
the
commandment
to
arouse
in
me
every
form
of
covetousness,
for
where
there
is
no consciousness
of
Law
sin
shows
no
sign
of
life.
\VS{9}There
was
a
time
when
I
myself, unconscious
of
Law,
was
alive;
but
when
the
commandment
was
brought
home
to
me,
sin
sprang
into
life,
while
I
died!
\VS{10}The
commandment
that
should
have
meant
life
I
found
to
result
in
death!
\VS{11}Sin
took
advantage
of
the
commandment
to
deceive
me,
and
used
it
to
bring
about
my
death.
\VS{12}And
so
the
Law
is
holy,
and
each
commandment
is
also
holy,
and
just,
and
good.
\VS{13}Did,
then,
a
thing,
which
in
itself
was
good,
involve
death
in
my
case?
Heaven
forbid!
It
was
sin
that involved
death;
so
that,
by
its
use
of
what
I
regarded
as
good
to
bring
about
my
death,
its
true nature
might
appear;
and
in
this
way
the
commandment
showed
how
intensely
sinful
sin
is.
\VS{14}We
know
that
the
Law
is
spiritual,
but
I
am earthly –
sold
into
slavery
to
sin.
\VS{15}I
do
not
understand
my
own
actions.
For
I
am
so
far
from habitually
doing
what
I
want
to
do,
that
I
find
myself
doing
the
thing
that
I
hate.
\VS{16}But
when
I
do
what
I
want
not
to
do,
I
am
admitting
that
the
Law
is
right.
\VS{17}This
being
so,
the
action
is
no
longer
my
own,
but
is
done
by
the
sin
which
is
within
me.
\VS{18}I
know
that
there
is
nothing
good
in
me –
I
mean
in
my
earthly nature.
For,
although
it
is
easy
for
me
to
want
to
do
right,
to
act
rightly
is
not
easy.
\VS{19}I
fail
to
do
the
good
thing
that
I
want
to
do,
but
the
bad
thing
that
I
want
not
to
do –
that
I habitually
do.
\VS{20}But,
when
I
do
the
thing
that
I
want
not
to
do,
the
action
is
no
longer
my
own,
but
is
done
by
the
sin
which
is
within
me.
\VS{21}This,
then,
is
the
law
that
I
find –
when
I
want
to
do
right,
wrong
presents
itself!
\VS{22}At
heart
I
delight
in
the
Law
of
God;
\VS{23}but
throughout
my
body
I
see
a
different
law,
one
which
is
in
conflict
with
the
law
accepted
by
my
reason,
and
which
endeavours
to
make
me
a
prisoner
to
that
law
of
sin
which
exists
throughout
my
body.
\VS{24}Miserable
man
that
I
am!
Who
will
deliver
me
from
the
body
that
is
bringing
me
to
this
death?
\VS{25}Thank
God,
there
is
deliverance
through
Jesus
Christ,
our
Lord!
Well
then,
for
myself,
with
my
reason
I
serve
the
Law
of
God,
but
with
my
earthly nature
the
Law
of
sin.

\par }\Chap{8}{\PP \VerseOne{1}There
is,
therefore,
now
no
condemnation
for
those
who
are
in
union
with
Christ
Jesus;
\VS{2}for
through
your
union
with
Christ
Jesus,
the
Law
of
the
life-giving
Spirit
has
set
you
free
from
the
Law
of
sin
and
death.
\VS{3}What
Law
could
not
do,
in
so
far
as
our
earthly nature
weakened
its
action,
God
did,
by
sending
his
own
Son,
with
a nature
resembling
our
sinful nature,
to
atone
for
sin.
He
condemned
sin
in
that
earthly nature,
\VS{4}so
that
the
requirements
of
the
Law
might
be
satisfied
in
us
who
live
now
in
obedience,
not
to
our
earthly nature,
but
to
the
Spirit.
\VS{5}They
who
follow
their
earthly nature
are earthly-minded,
while
they
who
follow
the
Spirit
are
spiritually
minded.
\VS{6}To
be earthly-minded
means
death,
to
be
spiritually
minded
means
life
and
peace;
\VS{7}because
to
be earthly-minded
is
to
be
an
enemy
to
God,
for
such
a
mind
does
not
submit
to
the
Law
of
God,
nor
indeed
can
it
do
so.
\VS{8}They
who
are
earthly
cannot
please
God.
\VS{9}You,
however,
are
not
earthly
but
spiritual,
since
the
Spirit
of
God
lives
within
you.
Unless
a
person
has
the
Spirit
of
Christ,
they
do
not
belong
to
Christ;
\VS{10}but,
if
Christ
is
within
you,
then,
though
the
body
is
dead
as
a consequence
of
sin,
the
spirit
is
life
as
a consequence
of
righteousness.
\VS{11}And,
if
the
Spirit
of
him
who
raised
Jesus
from
the
dead
lives
within
you,
he
who
raised
Christ
Jesus
from
the
dead
will
give
life
even
to
your
mortal
bodies,
through
his
Spirit
living
within
you.
\par }{\PP \VS{12}So
then,
friends,
we owe
nothing
to
our
earthly nature,
that
we
should
live
in
obedience
to
it.
\VS{13}If
you
live
in
obedience
to
your
earthly nature,
you
will inevitably
die;
but
if,
by
the
power
of
the
Spirit,
you
put
an
end
to
the
evil habits
of
the
body,
you
will
live.
\VS{14}All
who
are
guided
by
the
Spirit
of
God
are
children
of
God.
\VS{15}For
you
did
not
receive
the
spirit
of
a
slave,
to
fill
you
once
more
with
fear,
but
the
spirit
of
a
child
by
adoption,
which
leads
us
to
cry “Abba,
our
Father.”
\VS{16}The
Spirit
himself unites
with
our
spirits
in
bearing
witness
to
our
being
God’s
children,
\VS{17}and
if
children,
then
heirs –
heirs
of
God,
and
joint
heirs
with
Christ,
since
we
share
Christ’s
sufferings
in
order
that
we
may
also
share
his
glory.
\par }{\PP \VS{18}I
do
not
count
the
sufferings
of
our
present
life
worthy
of
mention
when
compared
with
the
glory
that
is
to
be
revealed
and
bestowed
on
us.
\VS{19}All nature
awaits
with
eager
expectation
the
appearing
of
the
sons
of
God.
\VS{20}For nature
was
made
subject
to imperfection –
not
by
its
own
choice,
but owing
to
him
who
made
it
so –
\VS{21}yet
not
without
the
hope
that
some
day nature,
also,
will
be
set
free
from enslavement
to
decay,
and
will
attain
to
the
freedom
which
will
mark
the
glory
of
the
children
of
God.
\VS{22}We
know,
indeed,
that
all nature
alike
has
been
groaning
in
the
pains
of
labour
to
this
very
hour.
\VS{23}And
not nature
only;
but
we
ourselves
also,
though
we
have
already
a
first
gift
of
the
Spirit –
we
ourselves
are
inwardly
groaning,
while
we
eagerly await
our
full
adoption
as
sons –
the
redemption
of
our
bodies.
\VS{24}By
our
hope
we
were
saved.
But
the
thing
hoped
for
is
no
longer
an
object
of
hope
when
it
is
before
our
eyes;
for
who
hopes
for
what
is
before
his
eyes?
\VS{25}But
when
we
hope
for
what
is
not
before
our
eyes,
then
we
wait
for
it
with
patience.
\par }{\PP \VS{26}So,
also,
the
Spirit
supports
us
in
our
weakness.
We
do
not
even
know
how
to
pray
as
we
should;
but
the
Spirit
himself
pleads
for
us
in
sighs
that
can
find
no
utterance.
\VS{27}Yet
he
who
searches
all
our
hearts
knows
what
the Spirit’s
meaning
is,
because
the
pleadings
of
the
Spirit
for Christ’s
people
are
in
accordance
with
his
will.
\VS{28}But
we
do
know
that
God
causes
all
things
to
work
together
for
the
good
of
those
who
love
him –
those
who
have
received
the
call
in
accordance
with
his
purpose.
\VS{29}For
those
whom
God
chose
from
the
first
he
also
destined
from
the
first
to
be
transformed
into
likeness
to
his
Son,
so
that
his
Son
might
be
the
eldest
among
many
brothers
and
sisters.
\VS{30}And
those
whom
God
destined
for
this
he
also
called;
and
those
whom
he
called
he
also
pronounced
righteous;
and
those
whom
he
pronounced
righteous
he
also
brought
to
glory.
\par }{\PP \VS{31}What
are
we
to
say,
then,
in
the
light
of
all
this?
\par }{\Q If
God
is
on
our
side,
who
can
there
be
against
us?
\par }{\Q \VS{32}God
did
not
withhold
his
own
Son,
but
gave
him
up
on
behalf
of
us
all;
will
he
not,
then,
with
him,
freely
give
us
all
things?
\par }{\Q \VS{33}Who
will
bring
a
charge
against
any
of
God’s
people?
He
who
pronounces
them
righteous
is
God!
\par }{\Q \VS{34}Who
is
there
to
condemn
them?
He
who
died
for
us
is
Christ
Jesus! –
or,
rather,
it
was
he
who
was
raised
from
the
dead,
and
who
is
now
at
God’s
right
hand
and
is
even
pleading
on
our
behalf!
\par }{\Q \VS{35}Who
is
there
to
separate
us
from
the
love
of
the
Christ?
Will
trouble,
or
difficulty,
or
persecution,
or
hunger,
or
nakedness,
or
danger,
or
the
sword?
\par }{\PP \VS{36}Scripture
says – “For
your
sake
we
are
being
killed
all
the
day
long,
We
are
regarded
as
sheep
to
be
slaughtered.”
\VS{37}Yet
amid
all
these
things
we
more
than
conquer
through
him
who
loved
us!
\VS{38}For
I
am
persuaded
that
neither
death,
nor
life,
nor
angels,
nor archangels,
nor
the
present,
nor
the
future,
nor
any
powers,
\VS{39}nor
height,
nor
depth,
nor
any
other
created
thing,
will
be
able
to
separate
us
from
the
love
of
God
revealed
in
Christ
Jesus,
our
Lord!

\par }\Chap{9}{\SH Gentiles and Jews
\par }{\PP \VerseOne{1}I
am
speaking
the
truth
as
one
in
union
with
Christ;
it
is
no
lie;
and
my
conscience,
enlightened
by
the
Holy
Spirit,
\VS{2}bears
me
out
when
I
say
that
there
is
a
great
weight
of
sorrow
on
me
and
that
my
heart
is
never
free
from
pain.
\VS{3}I
could
wish
that
I
were
myself
accursed
and
severed
from
the
Christ,
for
the
sake
of
my
people –
my
own
flesh
and
blood.
\VS{4}For
they
are
Israelites,
and
theirs
are
the
adoption
as
children,
the
visible
presence,
the
covenants,
the
revealed
Law,
the
Temple
worship,
and
the
promises.
\VS{5}They
are
descended
from
the patriarchs,
and,
as
far
as
his
human nature
was
concerned,
from
them
came
the
Christ –
he
who
is supreme
over
all
things,
God
for
ever
blessed.
Amen.
\par }{\PP \VS{6}Not
that
God’s
Word
has
failed.
For
it
is
not
all
who
are
descended
from
Israel
who
are
true
Israelites;
\VS{7}nor,
because
they
are
Abraham’s
descendants,
are
they
all
his
children;
but – “It
is
Isaac’s
children
who
will
be
called
your
descendants.”
\VS{8}This
means
that
it
is
not
the
children
born
in
the
course
of nature
who
are
God’s
children,
but
it
is
the
children
born
in fulfilment
of
the
promise
who
are
to
be
regarded
as
Abraham’s
descendants.
\VS{9}For
these
words
are
the
words
of
a
promise – “About
this
time
I
will
come,
and
Sarah
will
have
a
son.”
\VS{10}Nor
is
that
all.
There
is
also
the
case
of
Rebecca,
when
she
was
about
to
bear
children
to
our
ancestor
Isaac.
\VS{11}For
in
order
that
the
purpose
of
God,
working
through selection,
might
not
fail –
a selection depending,
not
on
obedience,
but
on
his
call – Rebecca
was
told,
before
her
children
were
born
and
before
they
had
done
anything
either
right
or
wrong,
\VS{12}that
the
elder
would
be
a
servant
to
the
younger.
\VS{13}The
words
of
scripture
are – “I
loved
Jacob,
but
I
hated
Esau.”
\par }{\PP \VS{14}What
are
we
to
say,
then?
Is
God
guilty
of
injustice?
Heaven
forbid!
\VS{15}For
his
words
to
Moses
are – “I
will
take
pity
on
whom
I
take
pity,
and
be
merciful
to
whom
I
am
merciful.”
\VS{16}So,
then,
all
depends,
not
on
human
wishes
or
human
efforts,
but
on
God’s
mercy.
\VS{17}In
scripture,
again,
it
is
said
to
Pharaoh – “It
was
for
this
purpose
that
I
raised
you
to
the
throne,
to
show
my
power
by
my
dealings
with
you,
and
to
make
my
name
known
throughout
the
world.”
\VS{18}So,
then,
where
God
wills,
he
takes
pity,
and
where
he
wills,
he
hardens
the
heart.
\VS{19}Perhaps
you
will
say
to
me – “How
can
anyone
still
be blamed?
For
who withstands
his
purpose?”
\VS{20}I
might
rather
ask “Who
are
you
who
are
arguing
with
God?”
Does
a
thing
which
a
person
has moulded
say
to
the
person
who
has moulded
it “Why
did
you
make
me
like
this?”
\VS{21}Has
not
the
potter
absolute
power
over
their
clay,
so
that
out
of
the
same
lump
they
make
one
thing
for
better,
and
another
for
common,
use?
\VS{22}And
what
if
God,
intending
to
reveal
his
displeasure
and
make
his
power
known,
bore
most
patiently
with
the
objects
of
his
displeasure,
though
they
were
fit
only
to
be
destroyed,
\VS{23}so
as
to
make
known
his
surpassing
glory
in dealing
with
the
objects
of
his
mercy,
whom
he
prepared
beforehand
for
glory,
\VS{24}and
whom
he
called –
even
us –
not
only
from
among
the
Jews
but
from
among
the
Gentiles
also!
\VS{25}This,
indeed,
is
what
he
says
in
the
book
of
Hosea – “Those
who
were
not
my
people,
I
will
call
my
people,
and
those
who
were
unloved
I
will
love.
\VS{26}And
in
the
place
where
it
was
said
to
them – ‘You
are
not
my people’,
they
will
be
called
sons
of
the
living
God.”
\VS{27}And
Isaiah
cries
aloud
over
Israel – “Though
the
sons
of
Israel
are
like
the
sand
of
the
sea
in
number,
only
a
remnant
of
them
will
escape!
\VS{28}For
the
Lord
will
execute
his
sentence
on
the
world,
fully
and
without
delay.”
\VS{29}It
is
as
Isaiah foretold – “Had
not
the
Lord
of
Hosts
spared
some
few
of
our
people
to
us,
we
should
have
become
like
Sodom
and
been
made
to
resemble
Gomorrah.”
\par }{\PP \VS{30}What
are
we
to
say,
then?
Why,
that
Gentiles,
who
were
not
in
search
of
righteousness,
secured
it –
a
righteousness
which
was
the
result
of
faith;
\VS{31}while
Israel,
which
was
in
search
of
a
Law
which
would
ensure
righteousness,
failed
to
discover
one.
\VS{32}And
why?
Because
they
looked
to
obedience,
and
not
to
faith,
to
secure
it.
They
stumbled
over
the stumbling-block.
\VS{33}As
scripture
says – “See,
I
place
a stumbling-block
in
Zion –
a
rock
which
will
prove
a hindrance;
and
he
who
believes
in
him
will
have
no
cause
for
shame.”

\par }\Chap{10}{\PP \VerseOne{1}My
friends,
my
heart’s
desire
and
prayer
to
God
for
my
people
is
for
their
salvation.
\VS{2}I
can
testify
that
they
are
zealous
for
the
honour
of
God;
but
they
are
not
guided
by
true
insight,
\VS{3}for,
in
their
ignorance
of
the
divine
righteousness,
and
in
their eagerness
to
set
up
a
righteousness
of
their
own,
they
refused
to
accept
with
submission
the
divine
righteousness.
\VS{4}For
Christ
has
brought
Law
to
an
end,
so
that
righteousness
may
be
obtained
by
everyone
who
believes
in
him.
\VS{5}For
Moses
writes
that,
as
for
the
righteousness
which
results
from
Law,
those
who
practice
it
will
find
life
through
it.
\VS{6}But
the
righteousness
which
results
from
faith
finds
expression
in
these
words: “Do
not
say
to
yourself ‘Who
will
go
up
into
heaven?’ ” (which
means
to
bring
Christ
down)
\VS{7}“or ‘Who
will
go
down
into
the
depths
below?’ ” (which
means
to
bring
Christ
up
from
the
dead).
\VS{8}No,
but
what
does
it
say? “The
message
is
near
you,
on
your
lips
and
in
your
heart” (which
means “The
message
of
faith”
which
we
proclaim).
\VS{9}For,
if
with
your
lips
you
acknowledge
the
truth
of
the
message
that
JESUS
IS
LORD,
and
believe
in
your
heart
that
God
raised
him
from
the
dead,
you
will
be
saved.
\VS{10}For
with
their
hearts
people
believe
and
so
attain
to
righteousness,
while
with
their
lips
they
make
their profession
of
faith
and
so
find
salvation.
\VS{11}As
the
passage
of
scripture
says – “No
one
who
believes
in
him
will
have
any
cause
for
shame.”
\VS{12}For
no
distinction
is
made
between
the
Jew
and
the
Greek,
for
all
have
the
same
Lord,
and
he
is
bountiful
to
all
who
invoke
him.
\VS{13}For
everyone
who invokes
the
name
of
the
Lord
will
be
saved.
\VS{14}But
how,
it
may
be
asked,
are
they
to
invoke
one
in
whom
they
have
not
learned
to
believe?
And
how
are
they
to
believe
in
one
whose
words
they
have
not
heard?
And
how
are
they
to
hear
his
words
unless
someone
proclaims
him?
\VS{15}And
how
is
anyone
to
proclaim
him
unless
they
are
sent
as
his
messengers?
As
scripture
says – “How
beautiful
are
the
feet
of
those
who
bring
good
news!”
\par }{\PP \VS{16}Still,
it
may
be
said,
everyone
did
not
give
heed
to
the
good
news.
No,
for
Isaiah
asks – “Lord,
who
has
believed
our
teaching?”
\VS{17}And
so
we
gather,
faith
is
a
result
of
teaching,
and
the
teaching
comes
in
the
message
of
Christ.
\VS{18}But
I
ask “Is
it possible
that
people
have
never
heard?”
No,
indeed,
for – “Their
voices
spread
through
all
the
earth,
and
their
message
to
the
ends
of
the
world.”
\VS{19}But
again
I
ask “Did
not
the
people
of
Israel
understand?”
First
there
is
Moses,
who
says – “I,
the
Lord,
will
stir
you
to
rivalry
with
a
nation
which
is
no
nation;
against
an undiscerning
nation
I
will
arouse
your
anger.”
\VS{20}And
Isaiah
says
boldly – “I
was
found
by
those
who
were
not
seeking
me;
I
made
myself
known
to
those
who
were
not inquiring
of
me.”
\VS{21}But
of
the
people
of
Israel
he
says – “All
day
long
I
have
stretched
out
my
hands
to
a
people
who
disobey
and contradict.”

\par }\Chap{11}{\PP \VerseOne{1}I
ask,
then, “Has
God
rejected
his
people?”
Heaven
forbid!
For
I
myself
am
an
Israelite,
a
descendant
of
Abraham,
of
the
tribe
of
Benjamin.
\VS{2}God
has
not
rejected
his
people,
whom
he
chose
from
the
first.
Have
you
forgotten
the
words
of
scripture
in
the
story
of
Elijah –
how
he appeals
to
God
against
Israel?
\VS{3}“Lord,
they
have
killed
your
prophets,
they
have
pulled
down
your
altars,
and
I
only
am
left;
and
now
they
are
eager
to
take
my
life.”
\VS{4}But
what
was
the
divine
response? “I
have
kept
for
myself
seven
thousand
who
have
never
bowed
the
knee
to
Baal.”
\VS{5}And
so
in
our
own
time,
too,
there
is
to
be
found
a
remnant
of
our
nation
selected
by
God
in
love.
\VS{6}But
if
in
love,
then
it
is
not
as
a
result
of
obedience.
Otherwise
love
would
cease
to
be
love.
\VS{7}What
follows
from
this?
Why,
that
Israel
as
a
nation
failed
to
secure
what
it
was
seeking,
while
those
whom
God
selected
did
secure
it.
\VS{8}The
rest
grew callous;
as
scripture
says – “God
has
given
them
a deadness
of
mind –
eyes
that
are
not
to
see
and
ears
that
are
not
to
hear –
and
it
is
so
to
this
very
day.”
\VS{9}David,
too,
says – “May
their
feasts
prove
a
snare
and
a
trap
to
them –
a hindrance
and
a
retribution;
\VS{10}may
their
eyes
be
darkened,
so
that
they
cannot
see;
and
do
you
always
make
their
backs
to
bend.”
\VS{11}I
ask
then – “Was
their
stumbling
to
result
in
their
fall?”
Heaven
forbid!
On
the
contrary,
through
their
falling
away
salvation
has
reached
the
Gentiles,
to
stir
the
rivalry
of
Israel.
\VS{12}And,
if
their
falling
away
has
enriched
the
world,
and
their
failure
has
enriched
the
Gentiles,
how
much
more
will
result
from
their
full restoration!
\par }{\PP \VS{13}But
I
am
speaking
to
you
who
were
Gentiles.
\VS{14}Being
myself
an apostle
to
the
Gentiles,
I
exalt
my
office,
in
the
hope
that
I
may
stir
my
countrymen
to
rivalry,
and
so
save
some
of
them.
\VS{15}For,
if
their
being
cast
aside
has
meant
the
reconciliation
of
the
world,
what
will
their reception
mean,
but
life
from
the
dead?
\VS{16}If
the
first
handful
of
dough
is
holy,
so
is
the
whole
mass,
and
if
the
root
is
holy,
so
are
the
branches.
\VS{17}Some,
however,
of
the
branches
were
broken
off,
and
you,
who
were
only
a
wild
olive,
were
grafted
in
among
them,
and
came
to
share
with
them
the
root
which
is
the
source
of
the richness
of
the
cultivated
olive.
\VS{18}Yet
do
not
exult
over
the
other
branches.
But,
if
you
do
exult
over
them,
remember
that
you
do
not
support
the
root,
but
that
the
root
supports
you.
\VS{19}But
branches,
you
will
say,
were
broken
off,
so
that
I
might
be
grafted
in.
\VS{20}True,
it
was
because
of
their
want
of
faith
that
they
were
broken
off,
and
it
is
because
of
your
faith
that
you
are
standing.
Do
not
think
too
highly
of
yourself,
but
beware.
\VS{21}For,
if
God
did
not
spare
the
natural
branches,
neither
will
he
spare
you.
\VS{22}See,
then,
both
the
goodness
and
the
severity
of
God –
his
severity towards
those
who
fell,
and
his
goodness towards
you,
provided
that
you
continue
to confide
in
that
goodness;
otherwise
you,
also,
will
be
cut
off.
\VS{23}And
they,
too,
if
they
do
not
continue
in
their unbelief,
will
be
grafted
in;
for
God
has
it
in
his
power
to
graft
them
in
again.
\VS{24}If
you
were
cut
off
from
your
natural
stock –
a
wild
olive –
and
were
grafted,
contrary
to
the
course
of
nature,
on
a
good
olive,
much
more
will
they –
the
natural
branches –
be
grafted
back
into
their parent
tree.
\par }{\PP \VS{25}My
friends,
so
that
you
don’t
think
too
highly
of
yourselves,
I
want
you
to recognise
the
truth,
hitherto
hidden,
that
the callousness
which
has
come
over
Israel
is
only
partial,
and
will
continue
only
until
the
whole
Gentile
world
has
been
gathered
in.
\VS{26}And
then
all
Israel
will
be
saved.
As
scripture
says – “From
Zion
will
come
the
Deliverer;
he
will
banish
ungodliness
from
Jacob.
\VS{27}And
they
will
see
the fulfilment
of
my
covenant,
when
I
have
taken
away
their
sins.”
\VS{28}From
the
standpoint
of
the
good
news,
the
Jews
are
God’s
enemies
for
your
sake;
but
from
the
standpoint
of
God’s selection,
they
are
dear
to
him
for
the
sake
of
the patriarchs.
\VS{29}For
God
never regrets
his
gifts
or
his
call.
\VS{30}Just
as
you
at
one
time
were
disobedient
to
him,
but
have
now
found
mercy
in
the
day
of
their disobedience;
\VS{31}so,
too,
they
have
now
become
disobedient
in
your
day
of
mercy,
in
order
that
they
also
in
their
turn
may
now
find
mercy.
\VS{32}For
God
has
given
all
alike
over
to disobedience,
that
to
all
alike
he
may
show
mercy.
\VS{33}Oh!
The
unfathomable
wisdom
and
knowledge
of
God!
How
inscrutable
are
his
judgments,
how untraceable
his
ways!
Yes –
\VS{34}ho
has
ever
comprehended
the
mind
of
the
Lord?
Who
has
ever
become
his
counsellor?
\VS{35}Or
who
has
first
given
to
him,
so
that
he
may
claim
a
reward?
\VS{36}For
all
things
are
from
him,
through
him,
and
for
him.
And
to
him
be
all
glory
for
ever
and
ever!
Amen.

\par }\Chap{12}{\SH Advice on Daily Life
\par }{\PP \VerseOne{1}I
entreat
you,
then,
friends,
by
the
mercies
of
God,
to
offer
your
bodies
as
a
living
and
holy
sacrifice,
acceptable
to
God,
for
this
is
your rational
worship.
\VS{2}Do
not conform
to
the
fashion
of
this
world;
but
be
transformed
by
the
complete
change
that
has
come
over
your
minds,
so
that
you
may
discern
what
God’s
will
is –
all
that
is
good,
acceptable,
and
perfect.
\par }{\PP \VS{3}In fulfilment
of
the
charge
with
which
I
have
been
entrusted,
I
tell
every
one
of
you
not
to
think
more
highly
of
themselves
than
they
ought
to
think,
but
to
think
until
they
learn
to
think
soberly –
in
accordance
with
the
measure
of
faith
that
God
has
allotted
to
each.
\VS{4}For,
just
as
in
the
human
body
there
is
a
union
of
many
parts,
and
each
part
has
its
own
function,
\VS{5}so
we,
by
our
union
in
Christ,
many
though
we
are,
form
but
one
body,
and
individually
we
are
related
one
to
another
as
its
parts.
\VS{6}Since
our
gifts
differ
in
accordance
with
the
particular
charge
entrusted
to
us,
if
our
gift
is
to
preach,
let
our
preaching
correspond
to
our
faith;
\VS{7}if
it
is
to
minister
to
others,
let
us
devote
ourselves
to
our
ministry;
the
teacher
to
their
teaching,
\VS{8}the
counselor
to
their
counsel.
Let
the
person
who
gives
in charity
do
so
with
a
generous
heart;
let
the
person
who
is
in
authority
exercise
due
diligence;
let
the
person
who
shows
kindness
do
so
in
a
cheerful
spirit.
\VS{9}Let
your
love
be
sincere.
Hate
the
wrong;
cling
to
the
right.
\VS{10}In
the
love
of
the
community
of
the
Lord’s
followers,
be affectionate
to
one
another;
in
showing
respect,
set
an
example
of deference
to
one
another;
\VS{11}never flagging
in
zeal;
fervent
in
spirit;
serving
the
Master;
\VS{12}rejoicing
in
your
hope;
steadfast
under
persecution;
persevering
in
prayer;
\VS{13}relieving
the
wants
of Christ’s
people;
devoted
to
hospitality.
\VS{14}Bless
your
persecutors –
bless
and
never
curse.
\VS{15}Rejoice
with
those
who
are
rejoicing,
and
weep
with
those
who
are
weeping.
\VS{16}Let
the
same
spirit
of
sympathy animate
you
all,
not
a
spirit
of
pride;
enjoy
the
company
of
ordinary
people.
Do
not
think
too
highly
of
yourselves.
\VS{17}Never
return
injury
for
injury.
Aim
at
doing
what
everyone
will recognise
as
honourable.
\VS{18}If
it
is
possible,
as
far
as
rests
with
you,
live
peaceably
with
everyone.
\VS{19}Never
avenge
yourselves,
dear
friends,
but
make
way
for
the
wrath
of
God;
for
scripture
declares – “ ‘It
is
for
me
to
avenge,
I
will
requite,’
says
the
Lord.”
\VS{20}Rather – “If
your
enemy
is
hungry,
feed
him;
if
he
is
thirsty,
give
him
to
drink.
By
doing
this
you
will
heap
coals
of
fire
on
his
head.”
\VS{21}Never
be
conquered
by
evil,
but
conquer
evil
with
good.

\par }\Chap{13}{\PP \VerseOne{1}Let
everyone
obey
the
supreme
authorities.
For
no
authority
exists
except
by
the
will
of
God,
and
the existing
authorities
have
been
appointed
by
God.
\VS{2}Therefore
the
one
who
sets themself
against
the
authorities
is resisting
God’s
appointment,
and
those
who
resist
will
bring
a
judgment
on
themselves.
\VS{3}A
good
action
has
nothing
to
fear
from
rulers;
a
bad
action
has.
Do
you
want
to
have
no
reason
to
fear
the
authorities?
Then
do
what
is
good,
and
you
will
win
their
praise.
\VS{4}For
they
are
God’s
servants
appointed
for
your
good.
But,
if
you
do
what
is
wrong,
you
may
well
be
afraid;
for
the
sword
they
carry
is
not
without
meaning!
They
are
God’s
servants
to
inflict
his
punishments
on
those
who
do
wrong.
\VS{5}You
are
bound,
therefore,
to
obey,
not
only
through
fear
of
God’s
punishments,
but
also
as
a
matter
of
conscience.
\VS{6}This,
too,
is
the
reason
for
your
paying
taxes;
for
the
officials
are
God’s
officers,
devoting
themselves
to
this
special
work.
\VS{7}In
all
cases
pay
what
is
due
from
you –
tribute
where
tribute
is
due,
taxes
where
taxes
are
due,
respect
where
respect
is
due,
and
honour
where
honour
is
due.
\par }{\PP \VS{8}Owe
nothing
to
anyone
except
love;
for
they
who
love
their
neighbour
have
satisfied
the
Law.
\VS{9}The
commandments, “You
must
not
commit
adultery,
you
must
not
kill,
you
must
not
steal,
you
must
not
covet,”
and
whatever
other
commandment
there
is,
are
all summed
up
in
the
words – “You
must
love
your
neighbour
as
you
love
yourself.”
\VS{10}Love
never
wrongs
a
neighbour.
Therefore
love
fully
satisfies
the
Law.
\VS{11}This
I
say,
because
you
know
the crisis
that
we
have
reached,
for
the
time
has
already
come
for
you
to
rouse
yourselves
from
sleep;
our
salvation
is
nearer
now
than
when
we
accepted
the
faith.
\par }{\PP \VS{12}The
night
is
almost
gone;
the
day
is
near.
Therefore
let
us
be
done
with
the
deeds
of
darkness,
and
arm
ourselves
with
the
weapons
of
light.
\VS{13}Being
in
the
light
of
day,
let
us
live becomingly,
not
in revelry
and
drunkenness,
not
in
lust
and licentiousness,
not
in quarrelling
and
jealousy.
\VS{14}No!
Arm
yourselves
with
the
spirit
of
the
Lord
Jesus
Christ,
and
spend
no
thought
on
your
earthly nature,
to
satisfy
its cravings.

\par }\Chap{14}{\PP \VerseOne{1}As
for
those
whose
faith
is
weak,
always
receive
them
as
friends,
but
not
for
the
purpose
of
passing
judgment
on
their scruples.
\VS{2}One
person’s
faith
permits
them
to
eat
food
of
all
kinds,
while
another
whose
faith
is
weak
eats
only
vegetable
food.
\VS{3}The
person
who
eats
meat
must
not
despise
the
person
who abstains
from
it;
nor
must
the
person
who abstains
from
eating
meat
pass
judgment
on
the
one
who
eats
it,
for
God
himself
has
received
them.
\VS{4}Who
are
you,
that
you
should
pass
judgment
on
the
servant
of
another?
Their
standing
or
falling
concerns
their
own
master.
And
stand
they
will,
for
their
Master
can
enable
them
to
stand.
\VS{5}Again,
one
person
considers
some
days
to
be
more
sacred
than
others,
while
another
considers
all
days
to
be
alike.
Everyone
ought
to
be
fully
convinced
in
their
own
mind.
\VS{6}The
person
who
observes
a
day,
observes
it
to
the
Master’s
honour.
They,
again,
who
eat
meat
eat
it
to
the
Master’s
honour,
for
they
give
thanks
to
God;
while
the
person
who
abstains
from
it
abstains
from
it
to
the
Master’s
honour,
and
also
gives
thanks
to
God.
\VS{7}There
is
not
one
of
us
whose
life
concerns
ourselves
alone,
and
not
one
of
us
whose
death
concerns ourself
alone;
\VS{8}for,
if
we
live,
our
life
is
for
the
Master,
and,
if
we
die,
our
death
is
for
the
Master.
Whether,
then,
we
live
or
die
we
belong
to
the
Master.
\VS{9}The
purpose
for
which
Christ
died
and
came
back
to
life
was
this –
that
he
might
be
Lord
over
both
the
dead
and
the
living.
\VS{10}I
would
ask
the
one “Why
do
you
judge
other
followers
of
the
Lord?”
And
I
would
ask
the
other “Why
do
you
despise
them?”
For
we
will
all
stand
before
the
court
of
God.
\VS{11}For
scripture
says – “ ‘As
surely
as
I
live,’
says
the
Lord, ‘every
knee
will
bend
before
me
and
every
tongue
will
praise
God.’ ”
\VS{12}So,
then,
each
one
of
us
will
have
to
render
account
of
himself
to
God.
\par }{\PP \VS{13}Let
us,
then,
cease
to
judge
one
another.
Rather
let
this
be
your resolve –
never
to
place
a stumbling-block
or
an
obstacle
in
the
way
of
a
fellow follower
of
the
Lord.
\VS{14}Through
my
union
with
the
Lord
Jesus,
I
know
and
am
persuaded
that
nothing
is
defiling
in
itself.
A
thing
is “defiling”
only
to
the
person
who
holds
it
to
be
so.
\VS{15}If,
for
the
sake
of
what
you
eat,
you
wound
your
fellow follower’s
feelings,
your
life
has
ceased
to
be
ruled
by
love.
Do
not,
by
what
you
eat,
ruin
someone
for
whom
Christ
died!
\VS{16}Do
not
let
what
is
right
for
you
become
a
matter
of
reproach.
\VS{17}For
the
kingdom
of
God
does
not
consist
of
eating
and
drinking,
but
of
righteousness
and
peace
and
gladness
through
the
presence
of
the
Holy
Spirit.
\VS{18}The
person
who
serves
the
Christ
in
this
way
pleases
God,
and
wins
the
approval
of
their
fellows.
\VS{19}Therefore
our
efforts
should
be
directed towards
all
that
makes
for
peace
and
the mutual
building
up
of
character.
\VS{20}Do
not
undo
God’s
work
for
the
sake
of
what
you
eat.
Though
everything
is “clean,”
yet,
if
a
person
eats
so
as
to
put
a stumbling-block
in
the
way
of
others,
they
do
wrong.
\VS{21}The
right
course
is
to
abstain
from
meat
or
wine
or,
indeed,
anything
that
is
a stumbling-block
to
your
fellow follower
of
the
Lord.
\VS{22}As
for
yourself –
keep
this
conviction
of
yours
to
yourself,
as
in
the
presence
of
God.
Happy
the
person
who
never
has
to
condemn
themselves
in
regard
to
something
they
think
right!
\VS{23}The
person,
however,
who
has
misgivings
stands
condemned
if
they
still
eat,
because
their
doing
so
is
not
the
result
of
faith.
And
anything
not
done
as
the
result
of
faith
is
a
sin.

\par }\Chap{15}{\PP \VerseOne{1}We,
the
strong,
ought
to
take
on
our
own
shoulders
the weaknesses
of
those
who
are
not
strong,
and
not
merely
to
please
ourselves.
\VS{2}Let
each
of
us
please
our
neighbour
for
our
neighbour’s
good,
to
help
in
the
building
up
of
their
character.
\VS{3}Even
the
Christ
did
not
please
himself!
On
the
contrary,
as
scripture
says
of
him – “The
reproaches
of
those
who
were reproaching
you
fell
upon
me.”
\VS{4}Whatever
was
written
in
the
scriptures
in
days
gone
by
was
written
for
our
instruction,
so
that,
through
patient
endurance,
and
through
the
encouragement
drawn
from
the
scriptures,
we
might
hold
fast
to
our
hope.
\VS{5}And
may
God,
the giver
of
this
patience
and
this
encouragement,
grant
you
to
be
united
in
sympathy
in
Christ,
\VS{6}so
that
with
one
heart
and
one
voice
you
may
praise
the
God
and
Father
of
Jesus
Christ,
our
Lord.
\VS{7}Therefore
always
receive
one
another
as
friends,
just
as
the
Christ
himself
received
us,
to
the
glory
of
God.
\VS{8}For
I
tell
you
that
Christ,
in
vindication
of
God’s truthfulness,
has
become
a
minister
of
the
covenant
of
circumcision,
so
that
he
may
fulfil
the
promises
made
to
our
ancestors,
\VS{9}and
that
the
Gentiles
also
may
praise
God
for
his
mercy.
As
scripture
says – “Therefore
will
I
make acknowledgment
to
you
among
the
Gentiles
and
sing
in
honour
of
your
name.”
\VS{10}And
again
it
says – “Rejoice,
you
Gentiles,
with
God’s
people.”
\VS{11}And
yet
again – “Praise
the
Lord,
all
you
Gentiles,
and
let
all
Peoples
sing
his
praises.”
\VS{12}Again,
Isaiah
says – “There
will
be
a Scion
of
the
house
of
Jesse,
One
who
is
to
arise
to
rule
the
Gentiles;
on
him
will
the
Gentiles
rest
their
hopes.”
\VS{13}May
God,
who
inspires
our
hope,
grant
you
perfect
happiness
and
peace
in
your
faith,
until
you
are
filled
with
this
hope
by
the
power
of
the
Holy
Spirit.
\par }{\PP \VS{14}I
am
persuaded,
my
friends –
yes,
I
Paul,
with
regard
to
you –
that
you
are
yourselves
full
of
kindness,
furnished
with
all Christian
learning,
and
well
able
to
give
advice
to
one
another.
\VS{15}But
in
parts
of
this
letter
I
have
expressed
myself
somewhat
boldly –
by
way
of
refreshing
your memories –
\VS{16}because
of
the
charge
with
which
God
has
entrusted
me,
that
I
should
be
an
assistant
of
Christ
Jesus
to
go
to
the
Gentiles –
that
I
should
act
as
a
priest
of
God’s
good
news,
so
that
the
offering
up
of
the
Gentiles
may
be
an
acceptable
sacrifice,
consecrated
by
the
Holy
Spirit.
\VS{17}It
is,
then,
through
my
union
with
Christ
Jesus
that
I
have
a
proud
confidence
in
my
work
for
God.
\VS{18}For
I
will
not
dare
to
speak
of
anything
but
what
Christ
has
done
through
me
to
win
the
obedience
of
the
Gentiles –
\VS{19}by
my
words
and
actions,
through
the
power
displayed
in
signs
and
marvels,
and
through
the
power
of
the
Holy
Spirit.
And
so,
starting
from
Jerusalem
and
going
as
far
as Illyria,
I
have
told
in
full
the
good
news
of
the
Christ;
\VS{20}yet
always
with
the
ambition
to
tell
the
good
news
where
Christ’s
name
had
not
previously
been
heard,
so
as
to
avoid
building
on
another’s
foundations.
\VS{21}But
as
scripture
says – “They
to
whom
he
had
never
been
proclaimed
will
see;
and
they
who
have
never
heard
will
understand!”
\par }{\SH Conclusion
\par }{\PP \VS{22}That
is
why
I
have
so
often
been
prevented
from
coming
to
you.
\VS{23}But
now
there
are
no
further
openings
for
me
in
these
parts,
and
I
have
for
several
years
been
longing
to
come
to
you
whenever
I
may
be
going
to Spain.
\VS{24}For
my
hope
is
to
visit
you
on
my
journey,
and
then
to
be
sent
on
my
way
by
you,
after
I
have
first
partly
satisfied
myself
by
seeing
something
of
you.
\VS{25}Just
now,
however,
I
am
on
my
way
to
Jerusalem,
to
take
help
to Christ’s
people
there.
\VS{26}For
Macedonia
and
Greece
have
been
glad
to
make
a
collection
for
the
poor
among Christ’s
people
at
Jerusalem.
\VS{27}Yes,
they
were
glad
to
do
so;
and
indeed
it
is
a
duty
which
they
owe
to
them.
For
the
Gentile
converts
who
have
shared
their
spiritual
blessings
are
in
duty
bound
to
minister
to
them
in
the
things
of
this
world.
\VS{28}When
I
have
settled
this
matter,
and
have
secured
for
the
poor
at
Jerusalem
the
enjoyment
of
these
benefits,
I
will
go,
by
way
of
you,
to
Spain.
\VS{29}And
I
know
that,
when
I
come
to
you,
it
will
be
with
a
full
measure
of
blessing
from
Christ.
\par }{\PP \VS{30}I
beg
you,
then,
friends,
by
Jesus
Christ,
our
Lord,
and
by
the
love
inspired
by
the
Spirit,
to
join
me
in
earnest
prayer
to
God
on
my
behalf.
\VS{31}Pray
that
I
may
be
rescued
from
those
in
Judea
who
reject
the
faith,
and
that
the
help
which
I
am
taking
to
Jerusalem
may
prove
acceptable
to Christ’s
people;
\VS{32}so
that,
God
willing,
I
may
be
able
to
come
to
you
with
a
joyful
heart,
and
enjoy
some
rest
among
you.
\VS{33}May
God,
the giver
of
peace,
be
with
you
all.
Amen.

\par }\Chap{16}{\PP \VerseOne{1}I
commend
to
your
care
our
sister,
Phoebe,
who
is
a
minister
of
the
church
at Cenchreae;
\VS{2}and
I
ask
you
to
give
her
a Christian
welcome –
one
worthy
of Christ’s
people –
and
to aid
her
in
any
matter
in
which
she
may
need
your
assistance.
She
has
proved
herself
a staunch
friend
and
protector
and
to
many
others.
\par }{\PP \VS{3}Give
my greeting
to
Prisca
and Aquila,
my
fellow
workers
in
the
cause
of
Christ
Jesus,
\VS{4}who
risked
their
own
lives
to
save
mine.
It
is
not
I
alone
who
thank
them,
but
all
the
churches
among
the
Gentiles
thank
them
also.
\VS{5}Give
my greeting,
also,
to
the
church
that
meets
at
their
house,
as
well
as
to
my
dear
friend
Epaenetus,
one
of
the
first
in Roman
Asia
to
believe
in
Christ;
\VS{6}to
Mary,
who
worked
hard
for
you;
\VS{7}to Andronicus
and
Junia,
fellow
Jews
and
once
my
fellow
prisoners,
who
are
people
of
note
among
the apostles,
and
who
became Christians
before
I
did;
\VS{8}to
my
dear Christian
friend Ampliatus;
\VS{9}to Urban,
our
fellow
worker
in
the
cause
of
Christ,
and
to
my
dear
friend
Stachys;
\VS{10}to
that
tried
and
true Christian Apelles;
to
the
household
of Aristobulus;
\VS{11}to
my
countryman
Herodion;
to
the Christians
in
the
household
of
Narcissus;
\VS{12}to
Tryphaena
and
Tryphosa,
who
have
worked
hard
for
the
Master;
to
my
dear
friend
Persis,
for
she
has
done
much
hard
work
for
the
Master;
\VS{13}to
that
eminent Christian,
Rufus,
and
to
his
mother,
who
has
been
a
mother
to
me
also;
\VS{14}to Asyncritus,
Phlegon,
Hermes,
Patrobas,
Hermas,
and
our
friends
with
them;
\VS{15}also
to
Philologus
and
Julia,
Nereus
and
his
sister,
and
Olympas,
and
to
all Christ’s
people
who
are
with
them.
\VS{16}Greet
one
another
with
a
sacred
kiss.
All
the
churches
of
the
Christ
send
you greetings.
\par }{\PP \VS{17}I
beg
you,
friends,
to
be
on
your
guard
against
people
who,
by disregarding
the
teaching
which
you
received,
cause
divisions
and
create difficulties; dissociate
yourselves
from
them.
\VS{18}For
such
persons
are
not
serving
Christ,
our
Master,
but
are
slaves
to
their
own
appetites;
and,
by
their
smooth
words
and
flattery,
they
deceive
simple-minded
people.
\VS{19}Everyone
has
heard
of
your
ready
obedience.
It
is
true
that
I
am
very
happy
about
you,
but
I
want
you
to
be
well versed
in
all
that
is
good,
and
innocent
of
all
that
is
bad.
\VS{20}And
God,
the giver
of
peace,
will
before
long
crush
Satan
under
your
feet.
\par }{\PP May
the
blessing
of
Jesus,
our
Lord,
be
with
you.
\par }{\PP \VS{21}Timothy,
my
fellow
worker,
sends
you
his greetings,
and
Lucius,
Jason,
and
Sosipater,
my
countrymen,
send
theirs.
\par }{\PP \VS{22}I
Tertius,
who
am
writing
this
letter,
send
you
my Christian greeting.
\par }{\PP \VS{23}My
host
Gaius,
who
extends
his hospitality
to
the
whole
church,
sends
you
his greeting;
and
Erastus,
the
city
treasurer,
and
Quartus,
our
dear
friend,
add
theirs.
\VS{24}\FTNT{*}{{\FR 16:24 }
Some later manuscripts add: The grace of our Lord Jesus Christ be with you all. Amen.}
\par }{\PP \VS{25}Now
to
him
who
is
able
to
strengthen
you,
as
promised
in
the
good
news
entrusted
to
me
and
in
the
proclamation
of
Jesus
Christ,
in
accordance
with
the
revelation
of
that
hidden
purpose,
which
in
past
ages
was
kept
secret
but
now
has
been
revealed
\VS{26}and,
in
obedience
to
the
command
of
the immortal
God,
made
known
through
the writings
of
the
prophets
to
all
nations,
to
secure
submission
to
the
faith –
\VS{27}to
him,
I
say,
the
wise
and
only
God,
be
ascribed,
through
Jesus
Christ,
all
glory
for
ever
and
ever.
Amen.\par }