25:20. I therefore being in a doubt of this manner of question, asked him whether he would go to Jerusalem and there be judged of these things.
25:21. But Paul, appealing to be reserved unto the hearing of Augustus, I commanded him to be kept, till I might send him to Caesar.
25:22. And Agrippa said to Festus: I would also hear the man, myself. To-morrow, said he, thou shalt hear him.
25:23. And on the next day, when Agrippa and Bernice were come with great pomp and had entered into the hall of audience with the tribunes and principal men of the city, at Festus' commandment, Paul was brought forth.
25:24. And Festus saith: King Agrippa and all ye men who are here present with us, you see this man, about whom all the multitude of the Jews dealt with me at Jerusalem, requesting and crying out that he ought not to live any longer.
25:25. Yet have I found nothing that he hath committed worthy of death. But forasmuch as he himself hath appealed to Augustus, I have determined to send him.
25:26. Of whom I have nothing certain to write to my lord. For which cause, I have brought him forth before you, and especially before thee, O king Agrippa, that, examination being made, I may have what to write.
25:27. For it seemeth to me unreasonable to send a prisoner and not to signify the things laid to his charge.
Acts Chapter 26
Paul gives an account to Agrippa of his life, conversion and calling.
26:1. Then Agrippa said to Paul: Thou art permitted to speak for thyself. Then Paul, stretching forth his hand, began to make his answer.
26:2. I think myself happy, O king Agrippa, that I am to answer for myself this day before thee, touching all the things whereof I am accused by the Jews.
26:3. Especially as thou knowest all, both customs and questions, that are among the Jews. Wherefore I beseech thee to hear me patiently.
26:4. And my life indeed from my youth, which was from the beginning among my own nation in Jerusalem, all the Jews do know:
26:5. Having known me from the beginning (if they will give testimony) that according to the most sure sect of our religion I lived, a Pharisee.
26:6. And now for the hope of the promise that was made by God to the fathers, do I stand subject to judgment:
26:7. Unto which, our twelve tribes, serving night and day, hope to come. For which hope, O king, I am accused by the Jews.
26:8. Why should it be thought a thing incredible that God should raise the dead?
26:9. And I indeed did formerly think that I ought to do many things contrary to the name of Jesus of Nazareth.
26:10. Which also I did at Jerusalem: and many of the saints did I shut up in prison, having received authority of the chief priests. And when they were put to death, I brought the sentence.
26:11. And oftentimes punishing them, in every synagogue, I compelled them to blaspheme: and being yet more mad against them, I persecuted them even unto foreign cities.
26:12. Whereupon, when I was going to Damascus with authority and permission of the chief priest,
26:13. At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them that were in company with me.
26:14. And when we were all fallen down on the ground, I heard a voice speaking to me in the Hebrew tongue: Saul, Saul, why persecutest thou me? It is hard for thee to kick against the good.
26:15. And I said: Who art thou, Lord? And the Lord answered: I am Jesus whom thou persecutest.
26:16. But rise up and stand upon thy feet: for to this end have I appeared to thee, that I may make thee a minister and a witness of those things which thou hast seen and of those things wherein I will appear to thee,
26:17. Delivering thee from the people and from the nations unto which now I send thee:
26:18. To open their eyes, that they may be converted from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a lot among the saints, by the faith that is in me.
26:19. Whereupon, O king Agrippa, I was not incredulous to the heavenly vision.
26:20. But to them first that are at Damascus and at Jerusalem, and unto all the country of Judea, and to the Gentiles did I preach, that they should do penance and turn to God, doing works worthy of penance.
26:21. For this cause, the Jews, when I was in the temple, having apprehended me, went about to kill me.
26:22. But being aided by the help of God, I stand unto this day, witnessing both to small and great, saying no other thing than those which the prophets and Moses did say should come to pass:
26:23. That Christ should suffer and that he should be the first that should rise from the dead and should shew light to the people and to the Gentiles.
26:24. As he spoke these things and made his answer, Festus said with a loud voice: Paul, thou art beside thyself: much learning doth make thee mad.
26:25. And Paul said: I am not mad, most excellent Festus, but I speak words of truth and soberness.
26:26. For the king knoweth of these things, to whom also I speak with confidence. For I am persuaded that none of these things are hidden from him. For neither was any of these things done in a corner.
26:27. Believest thou the prophets, O king Agrippa? I know that thou believest.
26:28. And Agrippa said to Paul: In a little thou persuadest me to become a Christian.
26:29. And Paul said: I would to God that both in a little and in much, not only thou, but also all that hear me this day, should become such as I also am, except these bands.
26:30. And the king rose up, and the governor and Bernice and they that sat with them.
26:31. And when they were gone aside, they spoke among themselves, saying: This man hath done nothing worthy of death or of bands.
26:32. And Agrippa said to Festus: This man might have been set at liberty, if he had not appealed to Caesar.
Acts Chapter 27
Paul is shipped for Rome. His voyage and shipwreck.
27:1. And when it was determined that he should sail into Italy and that Paul, with the other prisoners, should be delivered to a centurion, named Julius, of the band Augusta,
27:2. Going on board a ship of Adrumetum, we launched, meaning to sail by the coasts of Asia, Aristarchus, the Macedonian of Thessalonica, continuing with us.
27:3. And the day following, we came to Sidon. And Julius, treating Paul courteously, permitted him to go to his friends and to take care of himself.
27:4. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.
27:5. And sailing over the sea of Cilicia and Pamphylia, we came to Lystra, which is in Lycia.
27:6. And there, the centurion, finding a ship of Alexandria sailing into Italy, removed us into it.
27:7. And when for many days we had sailed slowly and were scarce come over against Gnidus, the wind not suffering us, we sailed near Crete by Salmone.
27:8. And with much ado sailing by it, we came into a certain place, which is called Good-havens, nigh to which was the city of Thalassa.
27:9. And when much time was spent and when sailing now was dangerous, because the fast was now past, Paul comforted them,
27:10. Saying to them: Ye men, I see that the voyage beginneth to be with injury and much damage, not only of the lading and ship, but also of our lives.
27:11. But the centurion believed the pilot and the master of the ship, more than those things which were said by Paul.
27:12. And whereas it was not a commodious haven to winter in, the greatest part gave counsel to sail thence, if by any means they might reach Phenice, to winter there, which is a haven of Crete, looking towards the southwest and northwest.
27:13. And the south wind gently blowing, thinking that they had obtained their purpose, when they had loosed from Asson, they sailed close by Crete.
27:14. But not long after, there arose against it a tempestuous wind, called Euroaquilo.
27:15. And when the ship was caught and could not bear up against the wind, giving up the ship to the winds, we were driven.
27:16. And running under a certain island that is called Cauda, we had much work to come by the boat.
27:17. Which being taken up, they used helps, undergirding the ship: and fearing lest they should fall into the quicksands, they let down the sail yard and so were driven.
27:18. And we, being mightily tossed with the tempest, the next day they lightened the ship.
27:19. And the third day they cast out with their own hands the tacking of the ship.
27:20. And when neither sun nor stars appeared for many days and no small storms lay on us, all hope of our being saved was now taken away.
27:21. And after they had fasted a long time, Paul standing forth in the midst of them, said: You should indeed, O ye men, have hearkened unto me and not have loosed from Crete and have gained this harm and loss.
27:22. And now I exhort you to be of good cheer. For there shall be no loss of any man's life among you, but only of the ship.
27:23. For an angel of God, whose I am and whom I serve, stood by me this night,
27:24. Saying: Fear not, Paul, thou must be brought before Caesar; and behold, God hath given thee all them that sail with thee.
27:25. Wherefore, sirs, be of good cheer: for I believe God, that it shall so be, as it hath been told me.
27:26. And we must come unto a certain island.
27:27. But after the fourteenth night was come, as we were sailing in Adria, about midnight, the shipmen deemed that they discovered some country.
27:28. Who also sounding, found twenty fathoms: and going on a little further, they found fifteen fathoms.
27:29. Then fearing lest we should fall upon rough places, they cast four anchors out of the stern: and wished for the day.
27:30. But as the shipmen sought to fly out of the ship, having let down the boat into the sea, under colour, as though they would have cast anchors out of the forepart of the ship,
27:31. Paul said to the centurion and to the soldiers: Except these stay in the ship, you cannot be saved.
27:32. Then the soldiers cut off the ropes of the boat and let her fall off.
27:33. And when it began to be light, Paul besought them all to take meat, saying: This day is the fourteenth day that you have waited and continued fasting, taking nothing.
27:34. Wherefore, I pray you to take some meat for your health's sake: for there shall not an hair of the head of any of you perish.
27:35. And when he had said these things, taking bread, he gave thanks to God in the sight of them all. And when he had broken it, he began to eat.
27:36. Then were they all of better cheer: and they also took some meat.
27:37. And we were in all in the ship two hundred threescore and sixteen souls.
27:38. And when they had eaten enough, they lightened the ship, casting the wheat into the sea.
27:39. And when it was day, they knew not the land. But they discovered a certain creek that had a shore, into which they minded, if they could, to thrust in the ship.
27:40. And when they had taken up the anchors, they committed themselves to the sea, loosing withal the rudder bands. And hoisting up the mainsail to the wind, they made towards shore.
27:41. And when we were fallen into a place where two seas met, they run the ship aground. And the forepart indeed, sticking fast, remained unmoveable: but the hinder part was broken with the violence of the sea.
27:42. And the soldiers' counsel was that they should kill the prisoners, lest any of them, swimming out should escape.
27:43. But the centurion, willing to save Paul, forbade it to be done. And he commanded that they who could swim should cast themselves first into the sea and save themselves and get to land.
27:44. And the rest, some they carried on boards and some on those things that belonged to the ship. And so it came to pass that every soul got safe to land.
Acts Chapter 28
Paul, after three months' stay in Melita, continues his voyage and arrives at Rome. His conference there with the Jews.
28:1. And when we had escaped, then we knew that the island was called Melita. But the barbarians shewed us no small courtesy.
28:2. For kindling a fire, they refreshed us all, because of the present rain and of the cold.
28:3. And when Paul had gathered together a bundle of sticks and had laid them on the fire, a viper, coming out of the heat, fastened on his hand.
28:4. And when the barbarians saw the beast hanging on his hand, they said one to another: Undoubtedly this man is a murderer, who, though he hath escaped the sea, yet vengeance doth not suffer him to live.
28:5. And he indeed, shaking off the beast into the fire, suffered no harm.
28:6. But they supposed that he would begin to swell up and that he would suddenly fall down and die. But expecting long and seeing that there came no harm to him, changing their minds, they said that he was a god.
28:7. Now in these places were possessions of the chief man of the island, named Publius: who, receiving us for three days, entertained us courteously.
28:8. And it happened that the father of Publius lay sick of a fever and of a bloody flux. To whom Paul entered in. And when he had prayed and laid his hands on him, he healed him.
28:9. Which being done, all that had diseases in the island came and were healed.
28:10. Who also honoured us with many honours: and when we were to set sail, they laded us with such things as were necessary.
28:11. And after three months, we sailed in a ship of Alexandria, that had wintered in the island, whose sign was the Castors.
28:12. And when we were come to Syracusa, we tarried there three days.
28:13. From thence, compassing by the shore, we came to Rhegium: and after one day, the south wind blowing, we came the second day to Puteoli:
28:14. Where, finding brethren, we were desired to tarry with them seven days. And so we went to Rome.
28:15. And from thence, when the brethren had heard of us, they came to meet us as far as Appii Forum and the Three Taverns. Whom when Paul saw, he gave thanks to God and took courage.
28:16. And when we were come to Rome, Paul was suffered to dwell by himself, with a soldier that kept him.
28:17. And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans.
28:18. Who, when they had examined me, would have released me, for that there was no cause of death in me.
28:19. But the Jews contradicting it, I was constrained to appeal unto Caesar: not that I had anything to accuse my nation of.
28:20. For this cause therefore I desired to see you and to speak to you. Because that for the hope of Israel, I am bound with this chain.
28:21. But they said to him: We neither received letters concerning thee from Judea: neither did any of the brethren that came hither relate or speak any evil of thee.
28:22. But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that it is every where contradicted.
28:23. And when they had appointed him a day, there came very many to him unto his lodgings. To whom he expounded, testifying the kingdom of God and persuading them concerning Jesus, out of the law of Moses and the prophets, from morning until evening.
28:24. And some believed the things that were said: but some believed not.
28:25. And when they agreed not among themselves, they departed, Paul speaking this one word: Well did the Holy Ghost speak to our fathers by Isaias the prophet,
28:26. Saying: Go to this people and say to them: With the ear you shall hear and shall not understand: and seeing you shall see and shall not perceive.
28:27. For the heart of this people is grown gross, and with their ears have they heard heavily and their eyes they have shut, lest perhaps they should see with their eyes and hear with their ears and understand with their heart and should be converted: and I should heal them.
28:28. Be it known therefore to you that this salvation of God is sent to the Gentiles: and they will hear it.
28:29. And when he had said these things, the Jews went out from him, having much reasoning among themselves.
28:30. And he remained two whole years in his own hired lodging: and he received all that came in to him,
28:31. Preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition.
St. Paul wrote this epistle at Corinth, when he was preparing to go to Jerusalem with the charitable contributions collected in Achaia and Macedonia for the relief of the Christians in Judea; which was about twenty-four years after Our Lord's Ascension. It was written in Greek; but at the same time translated into Latin, for the benefit of those who did not understand that language. And though it is not the first of his Epistles in the order of time, yet it is first placed on account of sublimity of the matter contained in it, of the preeminence of the place to which it was sent, and in veneration of the Church.
Romans Chapter 1
He commends the faith of the Romans, whom he longs to see. The philosophy of the heathens, being void of faith and humility, betrayed them into shameful sins.
1:1. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.
1:2. Which he had promised before, by his prophets, in the holy scriptures,
1:3. Concerning his Son, who was made to him of the seed of David, according to the flesh,
1:4. Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:
Predestinated, etc... Christ as man, was predestinated to be the Son of God: and declared to be so (as the apostle here signifies) first, by power, that is, by his working stupendous miracles; secondly, by the spirit of sanctification, that is, by his infinite sanctity; thirdly, by his ressurection, or raising himself from the dead.
1:5. By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:
1:6. Among whom are you also the called of Jesus Christ:
1:7. To all that are at Rome, the beloved of God, called to be saints. Grace to you and peace, from God our Father and from the Lord Jesus Christ.
1:8. First, I give thanks to my God, through Jesus Christ, for you all: because your faith is spoken of in the whole world.
1:9. For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you:
1:10. Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.
1:11. For I long to see you that I may impart unto you some spiritual grace, to strengthen you:
1:12. That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.
1:13. And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.
1:14. To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.
1:15. So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.
1:16. For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.
1:17. For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.
1:18. For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
1:19. Because that which is known of God is manifest in them. For God hath manifested it unto them.
1:20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.
1:21. Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
1:22. For, professing themselves to be wise, they became fools.
1:23. And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
1:24. Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
1:25. Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
1:26. For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
God delivered them up... Not by being author of their sins, but by withdrawing his grace, and so permitting them, in punishment of their pride, to fall into those shameful sins.
1:27. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
1:28. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
1:29. Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
1:30. Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
1:31. Foolish, dissolute: without affection, without fidelity, without mercy.
1:32. Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
Romans Chapter 2
The Jews are censured, who make their boast of the law and keep it not. He declares who are the true Jews.
2:1. Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2:2. For we know that the judgment of God is, according to truth, against them that do such things.
2:3. And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
2:4. Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
2:5. But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
2:6. Who will render to every man according to his works.
2:7. To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
2:8. But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
2:9. Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
2:10. But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
2:11. For there is no respect of persons with God.
2:12. For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
2:13. For not the hearers of the law are just before God: but the doers of the law shall be justified.
2:14. For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
2:15. Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
2:16. In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
2:17. But if thou art called a Jew and restest in the law and makest thy boast of God,
2:18. And knowest his will and approvest the more profitable things, being instructed by the law:
2:19. Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
2:20. An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
2:21. Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
2:22. Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
2:23. Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
2:24. (For the name of God through you is blasphemed among the Gentiles, as it is written.)
2:25. Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
2:26. If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
2:27. And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
2:28. For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
2:29. But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
Romans Chapter 3
The advantages of the Jews. All men are sinners and none can be justified by the works of the law, but only by the grace of Christ.
3:1. What advantage then hath the Jew: or what is the profit of circumcision?
3:2. Much every way. First indeed, because the words of God were committed to them.
3:3. For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
3:4. But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
God only is essentially true. All men in their own capacity are liable to lies and errors: nevertheless God, who is the truth, will make good his promise of keeping his church in all truth. See St. John 16.13.
3:5. But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
3:6. (I speak according to man.) God forbid! Otherwise how shall God judge this world?
3:7. For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
3:8. And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
3:9. What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
3:10. As it is written: There is not any man just.
There is not any man just, viz... by virtue either of the law of nature, or of the law of Moses; but only by faith and grace.
3:11. There is none that understandeth: there is none that seeketh after God.
3:12. All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
3:13. Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
3:14. Whose mouth is full of cursing and bitterness:
3:15. Their feet swift to shed blood:
3:16. Destruction and misery in their ways:
3:17. And the way of peace they have not known.
3:18. There is no fear of God before their eyes.
3:19. Now we know that what things soever the law speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
3:20. Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
3:21. But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
3:22. Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
3:23. For all have sinned and do need the glory of God.
3:24. Being justified freely by his grace, through the redemption that is in Christ Jesus,
3:25. Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
3:26. Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ.
3:27. Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
3:28. For we account a man to be justified by faith, without the works of the law.
By faith, etc... The faith, to which the apostle here attributes man's justification, is not a presumptuous assurance of our being justified; but a firm and lively belief of all that God has revealed or promised. Heb. 11. A faith working through charity in Jesus Christ. Gal. 5.6. In short, a faith which takes in hope, love, repentance, and the use of the sacraments. And the works which he here excludes, are only the works of the law: that is, such as are done by the law of nature, or that of Moses, antecedent to the faith of Christ: but by no means, such as follow faith, and proceed from it.
3:29. Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
3:30. For it is one God that justifieth circumcision by faith and uncircumcision through faith.
3:31. Do we then, destroy the law through faith? God forbid! But we establish the law.
Romans Chapter 4
Abraham was not justified by works done, as of himself, but by grace and by faith. And that before he was circumcised. Gentiles, by faith, are his children.
4:1. What shall we say then that Abraham hath found, who is our father according to the flesh?
4:2. For if Abraham were justified by works, he hath whereof to glory, but not before God.
By works... Done by his own strength, without the grace of God, and faith in him. Not before God... Whatever glory or applause such works might procure from men, they would be of no value in the sight of God.
4:3. For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
Reputed, etc... By God, who reputeth nothing otherwise than it is. However, we may gather from this word, that when we are justified, our justification proceedeth from God's free grace and bounty; and not from any efficacy which any act of ours could have of its own nature, abstracting from God's grace.
4:4. Now to him that worketh, the reward is not reckoned according to grace but according to debt.
To him that worketh... Vis., as of his own fund, or by his own strength. Such a man, says the apostle, challenges his reward as a debt due to his own performances; whereas he who worketh not, that is, who presumeth not upon any works done by his own strength, but seeketh justice through faith and grace, is freely justified by God's grace.
4:5. But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
4:6. As David also termeth the blessedness of a man to whom God reputeth justice without works:
4:7. Blessed are they whose iniquities are forgiven: and whose sins are covered.
Blessed are they whose iniquities are forgiven, and whose sins are covered... That is, blessed are those who, by doing penance, have obtained pardon and remission of their sins, and also are covered; that is, newly clothed with the habit of grace, and vested with the stole of charity.
4:8. Blessed is the man to whom the Lord hath not imputed sin.
Blessed is the man to whom the Lord hath not imputed sin... That is, blessed is the man who hath retained his baptismal innocence, that no grievous sin can be imputed to him. And, likewise, blessed is the man, who after fall into sin, hath done penance and leads a virtuous life, by frequenting the sacraments necessary for obtaining the grace to prevent a relapse, that sin is no more imputed to him.
4:9. This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
In the circumcision, etc... That is, is it only for the Jews that are circumcised? No, says the apostle, but also for the uncircumcised Gentiles: who, by faith and grace, may come to justice; as Abraham did before he was circumcised.
4:10. How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
4:11. And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
4:12. And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
4:13. For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
4:14. For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
Be heirs... That is, if they alone, who follow the ceremonies of thelaw, be heirs of the blessings promised to Abraham; then that faith which was so much praised in him, will be found to be of little value. And the very promise will be made void, by which he was promised to be the father, not of the Jews only, but of all nations of believers.
4:15. For the law worketh wrath. For where there is no law, neither is there transgression.
The law worketh wrath... The law, abstracting from faith and grace, worketh wrath occasionally, by being an occasion of many transgressions, which provoke God's wrath.
4:16. Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
4:17. (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
4:18. Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
4:19. And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
4:20. In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
4:21. Most fully knowing that whatsoever he has promised, he is able also to perform.
4:22. And therefore it was reputed to him unto justice.
4:23. Now it is not written only for him that it was reputed to him unto justice,
4:24. But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
4:25. Who was delivered up for our sins and rose again for our justification.
Romans Chapter 5
The grounds we have for hope in Christ. Sin and death came by Adam, grace and life by Christ.
5:1. Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
5:2. By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
5:3. And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
5:4. And patience trial; and trial hope;
5:5. And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
5:6. For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
5:7. For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
5:8. But God commendeth his charity towards us: because when as yet we were sinners according to the time.
5:9. Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
5:10. For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
5:11. And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
5:12. Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
By one man... Adam, from whom we all contracted original sin.
5:13. For until the law sin was in the world: but sin was not imputed, when the law was not.
Not imputed... That is, men knew not, or made no account of sin, neither was it imputed to them, in the manner it was afterwards, when they transgressed the known written law of God.
5:14. But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
5:15. But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
5:16. And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
5:17. For if by one man's offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
5:18. Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
5:19. For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
5:20. Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
That sin might abound... Not as if the law were given on purpose for sin to abound: but that it so happened through man's perversity, taking occasion of sinning more, from the prohibition of sin.
5:21. That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
Romans Chapter 6
The Christian must die to sin and live to God.
6:1. What shall we say, then? Shall we continue in sin, that grace may abound?
6:2. God forbid! For we that are dead to sin, how shall we live any longer therein?
6:3. Know you not that all we who are baptized in Christ Jesus are baptized in his death?
6:4. For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
6:5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6:6. Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
Old man--body of sin... Our corrupt state, subject to sin and concupiscence, coming to us from Adam, is called our old man, as our state, reformed in and by Christ, is called the new man. And the vices and sins, which then ruled in us are named the body of sin.
6:7. For he that is dead is justified from sin.
6:8. Now, if we be dead with Christ, we believe that we shall live also together with Christ.
6:9. Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
6:10. For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
6:11. So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
6:12. Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
6:13. Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
6:14. For sin shall not have dominion over you: for you are not under the law, but under grace.
6:15. What then? Shall we sin, because we are not under the law, but under grace? God forbid!
6:16. Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
6:17. But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
6:18. Being then freed from sin, we have been made servants of justice.
6:19. I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
6:20. For when you were the servants of sin, you were free men to justice.
6:21. What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
6:22. But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
6:23. For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
Romans Chapter 7
We are released by Christ from the law and from the guilt of sin, though the inclination to it still tempts us.
7:1. Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
As long as it liveth... or, as long as he liveth.
7:2. For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
7:3. Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
7:4. Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
7:5. For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
7:6. But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7:7. What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
7:8. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
Sin taking occasion... Sin, or concupiscence, which is called sin, because it is from sin, and leads to sin, which was asleep before, was weakened by the prohibition: the law not being the cause thereof, nor properly giving occasion to it: but occasion being taken by our corrupt nature to resist the commandment laid upon us.
7:9. And I lived some time without the law. But when the commandment came, sin revived,
7:10. And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
7:11. For sin, taking occasion by the commandment, seduced me: and by it killed me.
7:12. Wherefore the law indeed is holy: and the commandment holy and just and good.
7:13. Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
That it may appear sin, or that sin may appear, viz... To be the monster it is, which is even capable to take occasion from that which is good, to work death.
7:14. For we know that the law is spiritual. But I am carnal, sold under sin.
7:15. For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
I do not that good which I will, etc... The apostle here describes the disorderly motions of passion and concupiscence; which oftentimes in us get the start of reason: and by means of which even good men suffer in the inferior appetite what their will abhors: and are much hindered in the accomplishment of the desires of their spirit and mind. But these evil motions, (though they are called the law of sin, because they come from original sin, and violently tempt and incline to sin,) as long as the will does not consent to them, are not sins, because they are not voluntary.
7:16. If then I do that which I will not, I consent to the law, that it is good.
7:17. Now then it is no more I that do it: but sin that dwelleth in me.
7:18. For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
7:19. For the good which I will, I do not: but the evil which I will not, that I do.
7:20. Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
7:21. I find then a law, that when I have a will to do good, evil is present with me.
7:22. For I am delighted with the law of God, according to the inward man:
7:23. But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
7:24. Unhappy man that I am, who shall deliver me from the body of this death?
7:25. The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
Romans Chapter 8
There is no condemnation to them that, being justified by Christ, walk not according to the flesh, but according to the spirit. Their strong hope and love of God.
8:1. There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
8:2. For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
8:3. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
8:4. That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
8:5. For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
8:6. For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
8:7. Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8:8. And they who are in the flesh cannot please God.
8:9. But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
8:10. And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
8:11. And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
8:12. Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
8:13. For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
8:14. For whosoever are led by the Spirit of God, they are the sons of God.
8:15. For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
8:16. For the Spirit himself giveth testimony to our spirit that we are the sons of God.
The Spirit himself, etc... By the inward motions of divine love, and the peace of conscience, which the children of God experience, they have a kind of testimony of God's favour; by which they are much strengthened in their hope of their justification and salvation; but yet not so as to pretend to an absolute assurance: which is not usually granted in this mortal life: during which we are taught to work out our salvation with fear and trembling. Phil. 2.12. And that he that thinketh himself to stand, must take heed lest he fall. 1 Cor. 10.12. See also, Rom. 11.20, 21, 22.
8:17. And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
8:18. For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
8:19. For the expectation of the creature waiteth for the revelation of the sons of God.
The expectation of the creature, etc... He speaks of the corporeal creation, made for the use and service of man; and, by occasion of his sin, made subject to vanity, that is, to a perpetual instability, tending to corruption and other defects; so that by a figure of speech it is here said to groan and be in labour, and to long for its deliverance, which is then to come, when sin shall reign no more; and God shall raise the bodies and unite them to their souls never more to separate, and to be in everlasting happiness in heaven.
8:20. For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.