The Geneva Bible 1587 Edition
one of the most historically significant translations of the Bible into the English language,
preceding the King James translation by 51 years.
E. C. Marsh
P.O. Box 342
Saint Ansgar, IA 50472
1 Paul, The first part of the epistle contains a most profitable preface down to verse six. a Paul, exhorting the Romans to give diligent heed to him, in that he shows that he comes not in his own name, but as God's messenger to the Gentiles, entreats them with the weightiest matter that exists, promised long ago by God, by many good witnesses, and now at length indeed performed. Minister, for this word «servant» is not taken in this place as set against the word «freeman», but rather refers to and declares his ministry and office. servant of Jesus Christ, called [to be] an Whereas he said before in a general term that he was a minister, now he comes to a more special name, and says that he is an apostle, and that he did not take this office upon himself by his own doing, but that he was called by God, and therefore in this letter of his to the Romans he is doing nothing but his duty. apostle, Appointed by God to preach the gospel. separated unto the gospel of God,
2 (Which he had promised afore by his Prophetes in the holy Scriptures)
3 By declaring the sum of the doctrine of the Gospel, he stirs up the Romans to consider well the matter about which he is entreating them: so then he shows that Christ (who is the very substance and sum of the gospel) is the only Son of God the Father, who with regard to his humanity is born of the seed of David, but with regard to his divine and spiritual nature, by which he sanctified himself, is begotten of the Father from everlasting, as also manifestly appears by his mighty resurrection. Concerning his This is a plain testimony of the person of Christ, that he is but one, and also a testimony of his two natures, and their properties. Son Jesus Christ our Lord, which was Who received flesh from the virgin who was David's daughter. made of the seed of David As he is man: for this word «flesh», by the figure of speech synecdoche, is taken for man. according to the flesh;
4 And Shown and made manifest. declared [to be] the Son of God with The divine and mighty power is set against the weakness of the flesh, for it overcame death. power, according to the spirit of holiness, by the resurrection from the dead:
5 Of whom. By whom we have received This marvellous, liberal, and gracious gift, which is given to me, the least of all the saints, to preach, etc.; see (Eph_3:8). grace and apostleship, for That men through faith might obey God. obedience to the faith For his name's sake. among all nations, for his name:
6 Among whom are ye also the Who through God's goodness belong to Christ. called of Jesus Christ:
7 To all that be in Rome, beloved of God, called [to be] saints: God's free good will: by «peace» the Hebrews mean a prosperous success in all things. Grace to you and peace from God our Father, and the Lord Jesus Christ.
8 He obtains their favourable patience, in that he points out what it is that they can be praised for, and his true apostolic good will toward them, confirmed by taking God himself as witness. First, I thank my God through Jesus Christ for you all, that your faith is Because your faith is such that it is spoken well of in all churches. spoken of throughout the In all churches. whole world.
9 For God is my witness, whom I serve with my Very willingly and with all my heart. spirit in the In preaching his Son. gospel of his Son, that without ceasing I make mention of you always in my prayers;
10 Alwayes in my prayers, beseeching that by some meanes, one time or other I might haue a prosperous iourney by the will of God, to come vnto you.
11 For I long to see you, that I might bestowe among you some spirituall gift, that you might be strengthened:
12 That is, that Though Paul was ever so excellent, yet in teaching the church, he might be instructed by it. I may be comforted together with you by the mutual faith both of you and me.
13 Now my brethren, I would that ye should not be ignorant, how that I haue oftentimes purposed to come vnto you (but haue bene let hitherto) that I might haue some fruite also among you, as I haue among the other Gentiles.
14 I am detter both to the Grecians, and to the Barbarians, both to the wise men and vnto the vnwise.
15 So, as much as in me is, I am ready to preach the gospel to you that are at He means all those who dwell at Rome, though some of them were not Romans; see the end of the epistle. Rome also.
16 For I am not ashamed of the gospel of Christ: This is the second part of the epistle, until the beginning of chapter nine. Now the whole end and purpose of the discussion is this: that is to say, to show that there is but one way to attain unto salvation (which is displayed to us by God in the gospel, and that equally to every nation), and this way is Jesus Christ apprehended by faith. for it is the God's mighty and effectual instrument to save men by. power of God unto salvation to every one that believeth; to the Jew first, and also to the When this word «Greek» is contrasted with the word «Jew», then it signifies a Gentile. Greek.
17 The confirmation of the former proposition: we are taught in the gospel that we are instituted before God by faith, which increases daily, and therefore also saved. For therein is the righteousness of God revealed from From faith, which increases daily. faith to faith: The proof of the first as well as of the second proposition, out of Habakkuk, who attributes and gives to faith both justice and life before God. as it is written, The just shall live by faith.
18 Another confirmation of the principal question: all men being considered in themselves, or without Christ, are guilty both of ungodliness and also unrighteousness, and therefore are subject on condemnation: therefore they need to seek righteousness in someone else. For the wrath of God is revealed from heaven against Against all types of ungodliness. all ungodliness and unrighteousness of men, who hold the By «truth» Paul means all the light that is left in man since his fall, not as though they being led by this were able to come into favour with God, but that their own reason might condemn them of wickedness both against God and man. truth in unrighteousness;
19 By their ungodliness he proves that although all men have a most clear and evident mirror in which to behold the everlasting and almighty nature of God, even in his creatures, yet they have fallen away from those principles to most foolish and stupid ideas of their own brains, in their worship of God and of what God requires of them. Because that which may be known of God is manifest in In their hearts. them; for God hath shewed [it] unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being You do not see God, and yet you acknowledge him as God by his works; Cicero. understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:
21 Because that, when they knew God, they They did not honour him with that honour and service which was appropriate for his everlasting power and Godhead. glorified [him] not as God, neither were thankful; but became As if he said, became so corrupt in themselves. vain in their imaginations, and their foolish heart was darkened.
22 Or, thought themselves. Professing themselves to be wise, they became fools,
23 And changed the glory of the For the true God they substituted another. uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
24 The unrighteousness of men he sets forth first in this, that following their lusts, even against nature, they defiled themselves one with another, by the just judgment of God. Wherefore The contempt of religion is the source of all evil. God also As a just judge. gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
25 Which turned the trueth of God vnto a lie, and worshipped and serued the creature, forsaking the Creator, which is blessed for euer, Amen.
26 For this cause God gaue them vp vnto vile affections: for euen their women did change the naturall vse into that which is against nature.
27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that An appropriate reward and that which they deserved. recompence of their error which was meet.
28 He proves the unrighteousness of man by referring to many types of wickedness, from which (if not from all, yet at the least from many of them) no man is altogether free. And even as they did not like to retain God in [their] knowledge, God gave them over to a To a corrupt and perverse mind, by which it comes to pass that the conscience, having been removed by them, and they having almost no more remorse for sin, run headlong into all types of evil. reprobate mind, to do those things which are not convenient;
29 Being full of all vnrighteousnesse, fornication, wickednes, couetousnes, maliciousnes, full of enuie, of murther, of debate, of deceit, taking all things in the euill part, whisperers,
30 Backbiters, haters of God, doers of wrong, proude, boasters, inuenters of euil things, disobedient to parents,
31 Without understanding, Not caring if they keep their covenants and bargains. covenantbreakers, without natural affection, implacable, unmerciful:
32 Who knowing the By the «judgment of God» he means that which the philosophers called the «law of nature», and the lawyers themselves termed the «law of nations». judgment of God, that they which commit such things are worthy of death, not only do the same, but Are companions and partakers with them in their wickedness, and beside that, commend those who do wrong. have pleasure in them that do them.Presented by The Common Man's Prospective. Copyright© 1999-2012 Ernest C. Marsh