A Translation of the New Testament from the original Greek Part 22

THE EPISTLE of PAUL the APOSTLE, TO THE ROMANS.

CHAP. I.

PAUL, a servant of Jesus Christ, a called apostle, set apart for the Gospel of G.o.d, (2)(which he had promised before by his prophets in the holy scriptures,) (3)concerning his Son Jesus Christ our Lord; made from the seed of David after the flesh, (4)definitively marked out as the Son of G.o.d by miracle, according to the spirit of holiness, by the resurrection of the dead: (5)through whom we have received grace and apostolic mission among all nations for his name, to bring them to the obedience of faith: (6)among whom are ye also the called of Jesus Christ.

(7)To all that are at Rome, beloved of G.o.d, called saints, grace unto you, and peace from G.o.d our Father, and the Lord Jesus Christ.

(8)First then I give thanks to my G.o.d, through Jesus Christ, for you all, because your faith is proclaimed through the whole world. (9)For G.o.d is my witness, whom I serve with my spirit in the Gospel of his Son, how incessantly I make mention of you, (10)always in my prayers entreating that haply now at last I may have a prosperous journey by the will of G.o.d, to come to you. (11)For I long to see you, that I may impart unto you some spiritual gift, in order that you may be established; (12)and that so I may be comforted together with you, by the mutual faith both of you and of me.

(13)But I would not that ye should be unacquainted, brethren, that oftentimes I have been purposing to come to you (and have been prevented until now), that I might have some fruit among you also, even as among the other Gentile nations. (14)Both to the Greeks and barbarians, both to the wise and the ignorant am I a debtor. (15)So, as far as is in my power, I am desirous to preach the Gospel to you that are at Rome also. (16)For I am not ashamed of the Gospel of Christ: for it is the power of G.o.d for salvation to every one who believeth; to the Jew first, and also to the Greek. (17)For the righteousness of G.o.d by faith is therein revealed for belief; as it is written, "Now the just by faith shall live[49]." (18)For the wrath of G.o.d is revealed from heaven against all impiety and unrighteousness of men, holding back the truth in unrighteousness. (19)Because that which is capable of being known relative to G.o.d, is evident among them; for G.o.d hath manifested it to them. (20)For from the creation of the world his invisible perfections, discoverable in the works that are made, are clearly seen, even his eternal power and deity; so that they are inexcusable: (21)because though they knew _there was_ a G.o.d, they glorified him not as G.o.d, nor gave him thanks, but became triflers in their disputations, and their stupid heart was darkened. (22)Affecting to be sophists, they turned idiots, (23)and changed the glory of the incorruptible G.o.d into the likeness of an image of a corruptible man, and of birds, and of quadrupeds, and of reptiles. (24)Wherefore G.o.d abandoned them, through the l.u.s.ts of their own hearts, unto impurity, to dishonour their own bodies by themselves: (25)who perverted the truth of G.o.d by falsehood, and wors.h.i.+pped and paid divine honours to the thing created instead of the Creator, who is blessed for evermore. Amen.

(26)For this cause G.o.d gave them up to dishonourable pa.s.sions. For even their women did change the natural use into that which was contrary to nature; (27)and likewise the men also, leaving the natural use of the woman, burned in their lewdness one towards another; men with men committing indecency, and receiving in themselves the recompence of their delusion, which was meet. (28)And since they thought not fit to hold the Deity in acknowledgment, G.o.d abandoned them to a reprobate mind, to practise deeds unbecoming; (29)replete with all injustice, wh.o.r.edom, wickedness, covetousness, villany; full of envy, murder, contention, deceit, evil habits; whisperers, (30)backbiters, G.o.d-haters, contumelious, insolent, boasters, inventors of wicked practices, disobedient to parents, (31)unintelligent, unfaithful to engagements, unnatural, implacable, unmerciful: (32)who, though they know the righteous judgment of G.o.d, that they who live in such practices are worthy of death, not only do the same, but also find pleasure in the company of those who live in these practices.

CHAP. II.

THEREFORE thou art inexcusable, O man, even every one that judgeth: for in the very thing wherein thou judgest another, thou condemnest thyself; for thou that judgest art living in the practices of the same things. (2)But we know that the judgment of G.o.d is according to truth, against those who practise such things. (3)For thinkest thou this, O man, that judgest those who do such things, and doest the same, that thou shalt escape the judgment of G.o.d? (4)Or despisest thou the riches of his kindness and patience and long-suffering, ignorant that this goodness of G.o.d is leading thee to repentance? (5)But after thy obdurate and impenitent heart treasurest up for thyself wrath at the day of wrath and revelation of the righteous judgment of G.o.d, (6)who will recompense to every man according to his works; (7)to those who, in the patient practice of good works, seek glory and honour and immortality--eternal life. (8)But to those who are of a contentious spirit, and do not obey the truth, but obey unrighteousness, indignation, and wrath; (9)tribulation and anguish upon every soul of man that doeth wickedness, of the Jew first, and also of the Greek.

(10)But glory and honour and peace be to every man who doeth that which is good, to the Jew first and also to the Greek: (11)for there is no acceptance of persons with G.o.d. (12)For as many as have sinned without the law, shall perish also without the law: and as many as have sinned under the law shall be judged by the law; (13)for the hearers of the law are not righteous before G.o.d, but the doers of the law shall be counted righteous; (14)(for when the Gentiles, who have not the law naturally, do the things of the law, these, though not having the law, are a law unto themselves: (15)which exhibit the practice of the law written on their hearts, their conscience also bearing its testimony, and their mutual reasonings at intervals bringing accusations or forming excuses;) (16)in the day when G.o.d shall judge the hidden things of men, according to my gospel by Jesus Christ.

(17)Lo! thou art named a Jew, and restest on the law, and boastest in G.o.d, (18)and knowest the will of G.o.d, and bringest to the test the things that are different, being instructed out of the law; (19)and hast confidence that thou thyself art a leader of the blind, a light of those who are in darkness, (20)an instructor of the uninformed, a teacher of babes, holding the form of knowledge and of truth in the law. (21)Thou therefore who teachest another, dost thou not teach thyself? thou that proclaimest aloud that a man should not steal, dost thou steal? (22)thou that sayest, Do not commit adultery, dost thou commit adultery? thou that holdest idols in abomination, dost thou commit sacrilege? (23)thou who gloriest in the law, dishonourest thou G.o.d by the transgression of the law? (24)for the name of G.o.d is blasphemed through you among the heathen, as it is written[50]. (25)For circ.u.mcision indeed is advantageous, if thou practise the law: but if thou art a transgressor of the law, thy circ.u.mcision becomes uncirc.u.mcision, (26)If then the uncirc.u.mcision observe the righteous judgments of the law, shall not his uncirc.u.mcision be accounted for circ.u.mcision? (27)And the uncirc.u.mcision by nature which fulfilleth the law shall condemn thee, who through the letter and circ.u.mcision art a transgressor of the law. (28)For not he who is outwardly such, is the Jew; neither is that which is outward in the flesh, circ.u.mcision.

(29)But he is a Jew who is such inwardly; and circ.u.mcision is of the heart, in spirit, not in letter; whose praise is not from men, but from G.o.d.

CHAP. III.

WHAT then is the superiority of the Jew? or what is the advantage of circ.u.mcision? (2)Much in every view: the princ.i.p.al one indeed is, that the oracles of G.o.d were entrusted to them. (3)For what if some were unbelievers? shall their unbelief render the faithfulness of G.o.d ineffectual? (4)G.o.d forbid: but let G.o.d be true, though every man were a liar; as it is written, "That thou mayest be acknowledged just in thy sayings, and overcome when thou art judged[51]."

(5)But if our unrighteousness commend the righteousness of G.o.d, what shall we say? Is not G.o.d unrighteous in inflicting wrath? (I speak humanly).

(6)G.o.d forbid: for how then shall G.o.d judge the world? (7)For if the truth of G.o.d by my lying hath more abundantly contributed to his glory; why am I notwithstanding judged as a sinner? (8)And why not admit, (as we are falsely reported of; and as some affirm we say,) That we should do evil things, that good may come? whose condemnation is just. (9)What then? have we pre-eminence? Not at all: for we have before proved that both the Jews and Greeks are all under sin; (10)as it is written, "There is not a just person, no not one: (11)there is none that understandeth, there is none that seeketh after G.o.d. (12)All are turned aside together, they are become worthless; there is none that doeth good, there is not even one. (13)Their throat is an open sepulchre; with their tongues they have spoken craftily; the poison of asps is under their lips: (14)whose mouth is full of cursing and bitterness: (15)their feet are swift to shed blood: (16)destruction and misery are in their ways. (17)And they have not known the way of peace: (18)there is not the fear of G.o.d before their eyes[52]."

(19)Now we know that whatsoever things the law saith, it speaks to those who are under the law: that every mouth might be sealed up, and all the world become criminal before G.o.d. (20)Wherefore by the works of the law shall no flesh be justified before G.o.d: for by the law is the knowledge of sin. (21)But now distinct from the law the righteousness of G.o.d is manifest, receiving testimony from the law and the prophets; (22)the righteousness of G.o.d indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference: (23)for all have sinned, and come short of the glory of G.o.d; (24)justified freely by his grace through the redemption which is in Christ Jesus: (25)whom G.o.d hath proposed as the propitiatory sacrifice through faith in his blood, in demonstration of his justice for the remission of past sins, through the patience of G.o.d; (26)for a demonstration of his justice at this present time: that he might be just, though justifying him who is of the faith of Jesus.

(27)Where then is boasting? It is excluded. By what law? of works? No: but by the law of faith. (28)We conclude therefore that by faith a man is justified, without works of law. (29)Is he the G.o.d of the Jews only, and is he not also of the Gentiles? Yes, verily, of the Gentiles also: (30)since it is one G.o.d who will justify the circ.u.mcision by faith, and the uncirc.u.mcision through faith.

(31)Do we then abolish the law through faith? G.o.d forbid: but on the contrary, we give the law stability.

CHAP. IV.

WHAT then shall we say that Abraham our father hath obtained by the flesh? (2)For if Abraham was justified by works, he hath cause for glorying; though not before G.o.d. (3)For what doth the scripture say?

Abraham truly believed G.o.d, and it was imputed to him for righteousness[53]. (4)Now to him that worketh, the reward is not brought to account as a favour, but as a debt. (5)But to him who doth not work, but believeth in him who justifieth the unG.o.dly, his faith is reckoned in account for righteousness. (6)As David also describeth the blessedness of that man, to whom G.o.d imputeth righteousness without works, (7)"Blessed are they whose unrighteousnesses are forgiven, and whose sins are covered up. (8)Blessed is the man to whom the Lord will in nowise impute sin[54]." (9)This blessedness then, _is it_ for the circ.u.mcision, or for the uncirc.u.mcision also? for we say that faith was imputed to Abraham for righteousness. (10)How then was it imputed to him? when circ.u.mcised, or while uncirc.u.mcised? Not when circ.u.mcised, but whilst uncirc.u.mcised. (11)And he received the sign of circ.u.mcision, as a seal of the righteousness of the faith which he had when uncirc.u.mcised: that he might be the father of all those who believe, though uncirc.u.mcised; that to them also the righteousness might be imputed: (12)and the father of circ.u.mcision, not to those who are of the circ.u.mcision merely, but who also tread in the steps of the faith of our father Abraham, which he exercised while uncirc.u.mcised. (13)For not by the law _came_ the promise to Abraham and his seed, that he should be heir of the world, but by the righteousness of faith. (14)For if they who are of the law are heirs, faith becomes vain, and the promise is useless: (15)for the law causeth wrath: for where there is no law, neither is there transgression.

(16)Therefore it is by faith, that it might be of grace; in order that the promise might be secured to all the seed; not only to that which is of the law, but to that which is of the faith of Abraham; who is the father of us all, (17)(as it is written "that I have const.i.tuted thee father of many nations[55],") before G.o.d, in whom he trusted, who quickeneth the dead, and calleth things that are not as if existing.

(18)Who contrary to hope, in hope believed, that he should be the father of many nations, according to what was said, "So shall thy seed be[56]." (19)And not being weak in faith, he regarded not his own body now deadened, being about an hundred years old, nor the deadness of Sarah's womb: (20)for he disputed not against the promise of G.o.d with unbelief; but was mighty in faith, giving glory to G.o.d; (21)and enjoyed the fullest a.s.surance, that what he had promised, he was able also to perform. (22)And therefore it was imputed to him for righteousness.

(23)Now it was not written for his sake only, that it was imputed to him; (24)but also for our sakes, to whom it will be imputed, if we believe in him who raised up Jesus our Lord from the dead; (25)who was delivered up for our offences, and was raised again for our justification.

CHAP. V.

BEING justified therefore by faith, we have peace with G.o.d through our Lord Jesus Christ: (2)by whom also we have had an introduction through faith into this grace in which we have stood fast, and are rejoicing in hope of the glory of G.o.d.

(3)And not only so, but we glory also in tribulations: knowing that tribulation produceth patience; (4)and patience, proof; and proof, hope; (5)and hope doth not make us ashamed; because the love of G.o.d is poured out into our hearts by the Holy Ghost which is given to us.

(6)For even then when we were without strength, Christ died in due time for the unG.o.dly. (7)For scarcely for a righteous person will any one die: though for a good man perhaps some one might even dare to die.

(8)But G.o.d commendeth his own love towards us, that, though we were yet sinners, Christ died in our stead. (9)Therefore much more, being justified already by his blood, shall we be saved by him from wrath.

(10)For if, being enemies, we have been reconciled to G.o.d by the death of his son, much more, having been reconciled, shall we be saved by his life.

(11)And not so only, but we exult in G.o.d through our Lord Jesus Christ, through whom already we have received reconciliation. (12)Therefore, as by one man sin entered into the world, and by sin death; even so death pa.s.sed into all men through him, in whom all have sinned. (13)For until the law sin was in the world: but sin is not imputed if there be no law. (14)But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come.

(15)But not as the transgression, so also _is_ the gift. For if by the transgression of one the many became dead, much more the grace of G.o.d, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many. (16)And the gift _is_ not as for one who sinned: for the judgment indeed _came_ by one to condemnation, but the free gift _leads_ to justification from many offences. (17)For if by the offence of one, death reigned by that one; much more they who receive the abundance of grace, and of the gift of righteousness, shall reign in life by one, Christ Jesus. (18)Well then, as by the offence of one, _judgment issued_ against all men unto condemnation; so also by the righteousness of one, _the gift came_ to all men for justification unto life. (19)For as by the disobedience of one man the many were const.i.tuted sinners; so also by the obedience of one shall the many be const.i.tuted righteous. (20)But the law was introduced, that the offence might be more abundant. But where sin had abounded, there hath grace abounded more exceedingly: (21)that as sin had reigned by death, even so might grace reign through righteousness unto life eternal by Jesus Christ our Lord.

CHAP. VI.

THAT then shall we say? Shall we abide in sin, that grace may abound?

(2)G.o.d forbid. We who are dead to sin, how shall we still live therein?

(3)Do ye not know, that as many as have been baptised into Christ Jesus have been baptised into his death? (4)We have been buried therefore with him by baptism into death: that as Christ was raised from the dead by the glory of the Father, so also we should walk in newness of life.

(5)For if we have been planted with him in the likeness of his death, so shall we be also of his resurrection: (6)knowing this, that our old man hath been crucified with him, that the body of sin might be abolished, that we should no longer be slaves to sin. (7)For he that is dead is discharged from sin. (8)But if we have been dead with Christ, we believe that we shall also live with him: (9)knowing that Christ being raised from the dead dieth no more; death over him hath no more dominion. (10)For in that he died, for sin he died once: but in that he liveth, he liveth to G.o.d. (11)So also do ye account yourselves dead indeed to sin, but living unto G.o.d in Christ Jesus our Lord. (12)Let not therefore sin reign in your mortal body, that you should obey it in the pa.s.sions thereof. (13)Neither present your members as weapons of unrighteousness for sin: but present yourselves to G.o.d, as alive from the dead, and your members as weapons of righteousness for G.o.d. (14)For sin shall not hold dominion over you: for ye are not under the law, but under grace. (15)What then? shall we sin, because we are not under the law, but under grace? G.o.d forbid.

(16)Do ye not know, that to whomsoever ye present yourselves servants to obey, ye are his servants to whom ye obey; if of sin unto death, or of obedience, unto righteousness? (17)But thanks be to G.o.d, that though ye were the servants of sin, ye have obeyed from the heart the model of doctrine into which ye were delivered. (18)Emanc.i.p.ated then from sin, ye became servants to righteousness. (19)I speak humanly, because of the infirmity of your flesh: for as ye have presented your members servants to impurity and iniquity for iniquity; so now present your members servants to righteousness for holiness. (20)For when ye were the slaves of sin, ye were free from righteousness. (21)What fruit therefore had ye then in those things at which ye are now confounded?

for the end of those things is death. (22)But now being set at liberty from sin, and become servants to G.o.d, ye have your fruit unto holiness, and at the end life eternal. (23)For the wages of sin is death; but the gift of G.o.d is life eternal in Jesus Christ our Lord.

CHAP. VII.

ARE you unacquainted, brethren, (for I am speaking to those who know the law,) that the law exercises dominion over a person for as long time as he liveth? (2)For the woman who is subject to a husband, is bound by the law to that husband during his life; but if the husband be dead, she is discharged from that husband. (3)She shall therefore certainly be counted an adulteress, if, her husband being alive, she be for another man: but if her husband is dead, she is free from the law; so that she shall be no adulteress, though married to another husband.

(4)Wherefore, my brethren, ye also have become dead to the law through the body of Christ; that ye might be for another, who was raised from the dead, that we might bring forth fruit for G.o.d. (5)For when we were in the flesh, the sinful pa.s.sions excited by the law, wrought powerfully in our members, to bring forth fruit unto death. (6)But now we have been discharged from the law, that being dead by which we were held fast; that we should serve in renovation of spirit, and not in the antiquity of the letter. (7)What then shall we say? Is the law sin? G.o.d forbid. Yea, I had not known sin, but by the law: for I had not even known concupiscence, unless the law had said, Thou shalt not covet.

(8)But sin, seizing the opportunity by the law, wrought in me all concupiscence. For without the law sin is dead. (9)For though I lived without the law formerly; yet when the commandment came, sin revived, but I died. (10)And the commandment, which _was_ for life, the same was found by me for death. (11)For sin, seizing the occasion by the commandment, deceived me, and thereby slew me. (12)So then the law indeed is holy, and the commandment holy, and just, and good.

(13)Did then that which is good become fatal to me? G.o.d forbid. But sin, that it might appear sin by that which was good _in itself_, was the cause of death to me; that sin through the commandment might become transcendantly sinful. (14)For we know that the law is spiritual; but I am fleshly, sold under sin. (15)For that which I am doing I approve not: for not the thing which I wish, that do I practise; but the very thing I hate, that I do. (16)But if what I would not, that I do, I concur with the law that it is excellent. (17)Now then no more I do this, but sin dwelling in me. (18)For I know that there dwelleth not in me (that is, in my flesh) any good thing: for to will is present with me; but how to perform that which is good I find not. (19)For I do not the good which I wish: but the evil which I would not, that I do.

(20)If then I do that which I would not, it is no more I that do it, but sin that dwelleth in me. (21)I find then a law, that, when I wish to do good, evil is presented to me. (22)For I am delighted with the law of G.o.d, as respecting the inward man: (23)but I see another law in my members, militating against the law in my mind, and making me captive to the law of sin which is in my members. (24)O wretched man, I! who shall pluck me from the body of this death? (25)I give thanks to G.o.d through Jesus Christ our Lord. Well then, I myself with my mind am servant to the law of G.o.d; but in my flesh to the law of sin.

CHAP. VIII.

THERE is therefore now no condemnation to those who are in Christ Jesus, who walk not after the flesh, but after the Spirit. (2)For the law of the Spirit of life in Christ Jesus hath liberated me from the law of sin and of death. (3)For that which was impossible by the law, inasmuch as it was impotent through the flesh, G.o.d having sent his own Son in the likeness of sinful flesh, and for sin, condemned sin in that flesh: (4)that the righteousness of the law might be fulfilled by us, who walk not after the flesh, but after the Spirit. (5)For they who are after the flesh, mind the things of the flesh; but they who are after the Spirit, the things of the Spirit. (6)For to be carnally minded is death; but to be spiritually minded is life and peace. (7)Because the propensity of the flesh is inimical against G.o.d: for it is not in subjection to the law of G.o.d, neither indeed can it be. (8)They then who are in the flesh, cannot please G.o.d. (9)But ye are not in the flesh, but in the Spirit, if indeed the Spirit of G.o.d dwelleth in you.

But if any man hath not the Spirit of Christ, he is not his. (10)But if Christ be in you, the body indeed is dead on account of sin; but the Spirit is alive through righteousness. (11)But if the Spirit of him who hath raised up Jesus from the dead dwell in you, he who raised Christ from the dead shall also quicken your mortal bodies by his indwelling Spirit in you. (12)Truly then we are debtors, not to the flesh, to live after the flesh. (13)For if ye live after the flesh, ye are ready to die: but if by the Spirit ye mortify the deeds of the body, ye shall live. (14)For as many as are guided by the Spirit of G.o.d, they are the sons of G.o.d. (15)For ye have not received a spirit of bondage again unto fear; but ye have received a Spirit of adoption, by which we cry, Abba, Father. (16)The same spirit beareth witness with our spirit, that we are the children of G.o.d. (17)But if children, then heirs; heirs indeed of G.o.d, and joint-heirs with Christ; if so be we suffer with him, that we may also together with him be glorified. (18)For I reckon that the sufferings of the present moment are not worthy to be placed against the future glory that shall be revealed to us. (19)For the eager expectation of the creation is waiting for the revelation of the children of G.o.d. (20)For the creation was made subject to vanity, not voluntarily, but by him who made it subject, (21)in hope that the same creation shall be emanc.i.p.ated from the bondage of corruption into the glorious liberty of the children of G.o.d. (22)For we know that the whole creation groaneth together and travaileth in birth to this moment.

(23)And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan in ourselves, expecting the adoption, the redemption of our body. (24)For by hope we have been saved: now hope seen is not hope; for that which any man seeth how doth he yet hope for? (25)But if we hope for what we see not, we with patience expect it. (26)In like manner also the Spirit affords a.s.sistance to our infirmities: for even this, what we should pray for as we ought, we know not: but the same Spirit more abundantly maketh intercession for us with groanings unutterable. (27)Now he that trieth the hearts knoweth what is the mind of the Spirit, for he maketh intercession for the saints according to G.o.d's will. (28)But we know that to those who love G.o.d all things work together for good, even to those who are called according to his purpose. (29)For whom he foreknew, he predestinated also to a conformity with the image of his Son, that he might be the first-begotten among many brethren. (30)But whom he predestinated, those also he called: and whom he called, those also he justified: but whom he justified, those also he glorified.

(31)What then shall we say to these things? If G.o.d be for us, who _shall be_ against us? (32)He who even spared not his own Son, but freely delivered him up for us all, how shall he not also, together with him, freely give us all things? (33)Who shall put in an accusation against the elect of G.o.d? G.o.d? He is their justifier. (34)Who is he that condemneth? Christ? He died, yea, rather, also is risen again, who is even at the right hand of G.o.d, who also maketh intercession for us.

(35)Who shall separate us from the love of Christ? shall distress of circ.u.mstances, or persecution, or famine, or nakedness, or peril, or the sword? (36)As it is written, "That for thy sake we have been put to death the whole day long; we have been reckoned indeed as sheep for slaughter[57]." (37)But in all these things we are more than conquerors through him that loved us. (38)For I am a.s.sured that neither death, nor life, nor angels, nor princ.i.p.alities, nor powers, nor things present, nor those to come, (39)nor exaltation, nor deepest depression, nor any other creature, shall be able to separate us from the love of G.o.d, which is in Christ Jesus our Lord.

CHAP. IX.

I SPEAK the truth in Christ, I lie not, (my conscience also bearing witness to me in the Holy Ghost,) (2)that great is my sorrow and unceasing the anguish in my heart. (3)For could I myself wish that an anathema should be from Christ upon my brethren, my kinsmen according to the flesh? (4)who are Israelites; whose is the adoption, and the glory, and the covenants, and the gift of the law, and the sacred service, and the promises; (5)of whom are the fathers, and from whom as respecting the flesh Christ sprung, who is over all, the blessed G.o.d for evermore. Amen.

(6)Now it is not supposable that the word of G.o.d hath failed. For these are not all Israel, who are of Israel: (7)nor, because they are the seed of Abraham, are they all children: but, in Isaac shall thy seed be called. (8)That is, not the children of the flesh, these are the children of G.o.d: but the children of the promise are accounted for the seed. (9)For the word of promise is this, At that time will I come, and Sarah shall have a son. (10)And not only so; but when Rebecca also had conception by one, even Isaac our father; (11)(though the children were not yet born, nor had done any thing good or evil, that according to the election of G.o.d the purpose might abide, not from works, but from him who called;) (12)it was said unto her, "That the elder shall be servant to the younger[58]." (13)As it is written, "Jacob have I loved, but Esau have I hated[59]." (14)What shall we say therefore? Is there unrighteousness with G.o.d? G.o.d forbid. (15)For he saith to Moses[60], "I will have mercy on whom I will have mercy, and I will have compa.s.sion on whom I will have compa.s.sion." (16)Well then, it is not of him that willeth, nor of him that runneth, but of G.o.d who sheweth mercy.

(17)For the scripture saith[61] to Pharaoh, "That for this very end have I raised thee up, that I might display in thee my power, and that my name may be proclaimed in all the earth." (18)Well then, he hath mercy on whom he will, but whom he will he hardeneth. (19)Wilt thou then say to me, Why yet doth he blame us? Who hath resisted his will?

(20)Nay but, O man, who art thou that disputest against G.o.d? Shall the thing fas.h.i.+oned say to him that fas.h.i.+oned it, Why hast thou made me thus? (21)Hath not the potter power over the clay, from the same ma.s.s to make one vessel for an honourable use, and another for a dishonourable? (22)But what if G.o.d, willing to display his wrath, and to make known what is possible with him, hath borne with much long-suffering the vessels of wrath fitted for perdition: (23)and that he might make known the riches of his glory upon the vessels of mercy which he had before prepared for glory: (24)even us, whom he hath called, not only out of the Jews, but out of the Gentiles? (25)As also he saith in Hosea[62], "I will call her which was not my people, my people; and her which was not beloved, beloved. (26)And it shall be in the place where it was said unto them, ye are not my people; there shall they be called the sons of the living G.o.d." (27)But Isaiah[63]

crieth concerning Israel, "Though the number of the sons of Israel be as the sand of the sea, a remnant shall be saved: (28)for he will finish the account, and cut it short in righteousness: because a concise account will the Lord make on the earth." (29)Even as Isaiah had said before[64], "Except the Lord of Sabaoth had left unto us a seed, we should have become as Sodom, and been made like unto Gomorrha."

(30)What then shall we say? That the Gentiles, who pursued not after righteousness, have attained unto righteousness, even the righteousness which is by faith. (31)But Israel, pursuing after the law of righteousness, hath not come up to the law of righteousness. (32)And why? Because they sought it not by faith, but as by the works of the law. For they stumbled against that stone of stumbling; (33)as it is written, "Behold, I lay in Zion a stone of stumbling, and a rock of offence: and every one that believeth in him shall not be confounded[65]."