and told them, “Men, I can see that this voyage is headed toward damage and heavy loss, not only of the cargo and the ship but also of our lives.”

And as the harbor was not fit to winter in, the majority favored the plan to set sail from there and see if they could reach Phoenix and winter there, this being a harbor in Crete facing west-southwest and west-north-west.

When the south wind began to blow gently, they raised anchor, thinking this was the opportunity they had hoped for, [then] sailed close to the coastline of [southern] Crete.

Not long after this, a hurricane-force wind called the northeaster blew down from the island.

After hoisting it up, they used ropes and tackle and girded the ship. Then, fearing they would run aground on the Syrtis, they lowered the drift-anchor, and in this way they were driven along.

On the third day, they handed [the rest of] the ship's gear to each other, and threw it overboard [Note: This was perhaps furniture, rigging, sails, baggage, etc.].

But, when they had been, long without food, then, Paul, standing in the midst of them, said - Ye ought, indeed, Sir! yielding to me, not to have sailed away from Crete, to get this damage and loss. --

For there stood by me this night, belonging unto the God whose I am, unto whom also I am doing divine service, a messenger,

take courage then, my friends, for I have this confidence in God, that what has been told me, shall be effected,

upon this Paul said to the centurion and his men, "except the crew stay aboard, you can't be safe:"

And, until day was about to dawn, Paul continued to beseech one and all to take some food, saying - This day is, the fourteenth day, that, suspense, fasting, ye are completing, - having helped yourselves, to nothing.

Wherefore, I beseech you to take some food, - for, this, lays a foundation for your safety; for, of no one of you, shall a hair of the head perish.

having said this, he took bread, and gave thanks to God, the whole company present: then he broke it and began to eat,

This raised the spirits of all of them, and they took something to eat.

When daylight came, they tried in vain to recognise the coast. But an inlet with a sandy beach attracted their attention, and now their object was, if possible, to run the ship aground in this inlet.

but the colonel wanted to save Paul, and so he prevented them from carrying out this plan, and ordered all who could swim to jump overboard first and get to land, and the rest to follow,

The rest were to follow, some on planks and some on debris from the ship. In this way, everyone safely reached the shore.

And, when the natives saw the brute hanging out from his hand, they began to say, one to another - Doubtless, this man is, a murderer, whom, though brought safely through out of the sea, Justice, hath not suffered, to live.

But the natives expected him to swell up [from snake bite] or fall dead suddenly, but after expecting this for a long time and not seeing any harm come to him, they changed their minds and said he was a god.

Now in the parts adjacent to this place was the seat of the chief man of the island, whose name was Publius, who took us into his house, and entertained us three days courteously.

And, when this happened, the rest also, even they in the island who were sick, were coming in and getting cured;

After three months we set sail on a ship that had spent the winter on the island [of Melita]. This ship had originated from Alexandria and was designated as "Twin Brothers" [Note: The ship may have been named this because of its prow containing the figures of the mythical twin gods of sailors, Castor and Pollux].

where we found brothers, [and] were implored to stay with them seven days. And in this way we came to Rome.

And from this place, the brethren, having heard of us, came out as far as Appii Forum and the Three Taverns, to meet us. When Paul saw the brethren, he thanked God, and took courage.

But when the Jews objected to this, I was compelled to appeal [my case] to Caesar, even though I had done nothing against my country.

For this cause, therefore, have I called for you, to see and to speak with you; for, on account of the hope of Israel, this chain, have I about me!

But we deem it well, that, from thee, we should hear what are thine opinions; for, indeed, concerning this sect, it is, known to us, that, everywhere, is it spoken against.

And they went away, for there was a division among them after Paul had said this one thing: Well did the Holy Spirit say by the prophet Isaiah to your fathers,

saying - Go thy way unto this people, and say - Ye shall, surely hear, and yet will in nowise understand. And, surely see, and yet will in nowise perceive;

For the heart of this people, hath become dense, and, with their ears, heavily, have they heard, and, their eyes, have they closed, - lest once they should see with their eyes, and, with their ears, should hear, and, with their hearts, should understand, and return, - when I would certainly heal them.

Be it, known unto you, therefore, that, unto the nations, hath been sent forth this salvation of God: they, will also hear.

[ having said this, the Jews went out, warmly debating it among themselves.]

After this, Paul staid two whole years in a house he had hired, and gave access to all that visited him,

[This letter is from] Paul, a slave of Jesus Christ, [who was] called to be an apostle, [and] set apart for [preaching] the Gospel of God.

God had promised this good news a long time ago through His prophets [and had it written] in the holy Scriptures [i.e., the Old Testament].

this gospel is concerning his Son, Jesus Christ our Lord, who was born of David's posterity in respect of his bodily nature,

He was appointed to be the Son of God with power through the Spirit of holiness [Note: This could refer to the Holy Spirit] when He was raised from the dead.

and you also are among those who are called of Jesus Christ to belong to Him;

to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ.

but this is the consolation among you through faith in one another, both of you and me.

And I would not ye should be ignorant, brethren, that many times I proposed to come to you, (and I was hindered till this time,) that I might have some fruit also in you, and in the rest of the nations.

For in this is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

because what can be known of God is clear to their inner moral sense; for in this way God Himself has shown it to them.

And for this reason God gave them up in the lusts of their hearts to uncleanness, to degrade their bodies among themselves,

For this cause, God gave them up unto dishonourable passions; for, even their females, exchanged away the natural use into that which is against nature, -

And men did the same thing, leaving the natural function [i.e., of sex] with women, and burning in their desire for each other. Men committed indecent [sexual] acts with other men [i.e., homosexuality], and [so] brought on themselves the penalty they deserved for this perversion.

They know God's decree that those who act in this way deserve to die, yet they not only do it, but applaud any who do.

So, whoever you are, you people do not have any excuse for judging people [Note: At this point Paul begins addressing the Jews. See verse 17]. For in a matter where you judge someone else [to be wrong] you [actually] condemn yourselves, because you are practicing the same things [you condemn them for doing].

Now we know that God's judgment against those who act like this is based on truth.

And reckonest thou this, O man - who dost judge them who such things do practise, and yet art doing the same, that, thou, shalt escape the sentence of God?

Or despisest thou the riches of his kindness and patience and long-suffering, ignorant that this goodness of God is leading thee to repentance?

For God pays no attention to this world's distinctions.

They show that the work of the law is written on their hearts. Their consciences confirm this. Their competing thoughts will either accuse or excuse them

This will be done on the day when God judges the secrets of men's [hearts] through Christ Jesus, according to [the teaching of] my Gospel.

since you teach other people [all of this], why do you not teach yourselves [these things]? You preach that a person should not steal, [but] do you steal?

You say that a person should not commit adultery [i.e., sexual unfaithfulness to their mate], [but] do you commit adultery? You [claim to] hate idols, [but] do you rob [their] temples? [Note: It is difficult to determine how the Jews were doing this. Perhaps they were guilty of the "spirit" of idolatry by devoting their efforts and affections to material things instead of to God].

For, “the name of God is blasphemed among the Gentiles because of you,” just as it is written [in Scripture].

The real Jew is the man who is a Jew on the inside, and real circumcision is heart-circumcision, a spiritual, not a literal, affair. This man's praise originates, not with men, but with God.

Much in every way. This to begin with ??Jews were entrusted with the scriptures of God.

What does this mean? Are we Jews at a disadvantage? Not at all. We have already charged Jews and Greeks all alike with being under the control of sin.

Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles].

This is because no human being can be considered right with God by [obeying] the requirements of a law. [Note: It is difficult to determine the exact sense in which "law" is used in these verses. It may be law generally, or the law of Moses specifically. See Bruce, pages 52-58]. For the knowledge of what sin is comes from the law of Moses.

But now [i.e., under the Gospel age], a way of being considered right with God apart from [any] law has been made known. [The writings of] the law [i.e., the Pentateuch] and the prophets bear witness to this.

and this righteousness of God is by faith in Jesus Christ unto all and upon all believers; for there is no difference;

For God showed him publicly dying as a sacrifice of reconciliation to be taken advantage of through faith. This was to vindicate his own justice (for in his forbearance, God passed over men's former sins)??26 to vindicate his justice at the present time, and show that he is upright himself, and that he makes those who have faith in Jesus upright also.

To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

For this reason, then, a man may get righteousness by faith without the works of the law.

Is this using faith to overthrow law? Far from it. This confirms the Law.

How then can we assert, "that Abraham our father obtained this from circumcision?"

for if Abraham were justified by works, he hath something to boast of; but this he hath not before God:

For what says the Scripture? "And Abraham believed God, and this was placed to his credit as righteousness."

In this way David also tells of the blessedness of the man to whose credit God places righteousness, apart from his actions.

This happiness, then, is it for the circumcision, or for the uncircumcision? for we say - His faith was reckoned unto Abraham as righteousness:

What then were the circumstances under which this took place? Was it after he had been circumcised, or before?

And he received the sign of circumcision as a seal of the righteousness that he had by faith while still uncircumcised. This was to make him the father of all who believe but are not circumcised, so that righteousness may be credited to them also.

For this cause, it is by faith, in order that it may be by way of favour, so that the promise is firm unto all the seed, - not unto that by the law only, but unto that also which is such by the faith of Abraham; who is father of us all, -

just as it is written [Gen. 17:5], "I [i.e., God] have made you [i.e., Abraham] forefather of many nations." He received this promise in the presence of God, in whom he believed, and who gives life [back] to dead people and who refers to things [promised] as though they were [already] fulfilled.

Abraham hoped for what he believed [God had promised], even when there seemed little hope [of it happening], so this made him forefather of many nations, according to the words spoken to him [Gen. 15:5], "Your descendants will be many."

This is why "it was credited to him as righteousness."

now this saying, "that it was accounted to him," was not written for his sake alone,

[This] Jesus was delivered up [to die] for our sins and was raised [from the dead] to make us right with God.

Through whom also we have had, our introduction, by our faithinto this favour wherein we stand; and let us boast in hope of the glory of God.

And not only [this], but we also boast in our afflictions, [because we] know that affliction produces patient endurance,

and endurance, proven character (spiritual maturity); and proven character, hope and confident assurance [of eternal salvation].

This hope will not disappoint us, because God’s love has been poured out in our hearts through the Holy Spirit who was given to us.

But God makes known his love to us in this, that while we were yet sinners, Christ died for us:

And not only [this], but also [we are] boasting in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; -

the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind.

So then, just as [God's] judgment came, condemning all people [to physical death] because of one sin [i.e., Adam's]; even so the free gift of being made right with God and [resulting in] life may be received by all people because of one man's [i.e., Christ's] act of righteousness. [Note: This "life" may refer to spiritual life now, or to being made alive in the resurrection, which would reverse the curse of physical death caused by Adam's sin].

For just as by that man's disobedience the whole race of men were constituted sinners, so by this One's obedience the whole race of men may be brought into right standing with God.

This was so that just as sin ruled [over mankind], causing [physical] death, even so God's unearned favor would rule [over mankind], providing [them with] righteousness, and leading to never ending life through Jesus Christ our Lord.

Now what are we to infer from this? That we are to 'remain on in sin, so that there may be all the more grace'?

We then by this baptism into his death were buried with him; that as Christ was raised from the dead by the glorious power of the Father, so we also might walk in newness of life.

Of this taking note - that, our old man, was crucified together with him in order that the sinful body might be made powerless, that we should, no longer, be in servitude to sin;

Now if we have died with Christ [i.e., to the practice of sin], we believe we will also live with Him. [Note: This "living" probably refers to our spiritual relationship with Him during our Christian life].

For this cause do not let sin be ruling in your body which is under the power of death, so that you give way to its desires;

What, then, does this mean? Should we go on sinning because we are not under Law but under grace? Of course not!

(I use this human analogy to bring the truth home to your weak nature.) As you once dedicated your members to the service of vice and lawlessness, so now dedicate them to the service of righteousness that means consecration.

Or, do you not know, brothers, (I am talking to people who know how law works) that the law has authority over a person only as long as he lives? [Note: It is not clear whether this refers to Roman law or the law of Moses].