Of whom I have no certain thing to write to my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that after examination had, I may have somewhat to write.

Who knew me from the beginning, (if they would testify) that after the strictest sect of our religion, I lived a Pharisee.

Why should it be thought a thing incredible with you, that God should raise the dead?

I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.

To open their eyes, and to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and inheritance among them who are sanctified by faith that is in me.

But showed first to them of Damascus, and at Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

That Christ should suffer, and that he should be the first that should rise from the dead, and should show light to the people, and to the Gentiles.

For the king knoweth of these things, before whom also I speak freely. For I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.

King Agrippa, believest thou the prophets? I know that thou believest.

And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

And when he had thus spoken, the king rose, and the governor, and Bernice, and they that sat with them:

And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners to one named Julius, a centurion of Augustus' band.

And said to them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.

And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete.

And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.

Saying, Fear not, Paul; thou must be brought before Cesar: and lo, God hath given thee all them that sail with thee.

Wherefore, sirs, be of good cheer: for I believe God, that it will be even as it was told to me.

When the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen suspected that they drew near to some country:

And while the day was coming on, Paul besought them all to take food, saying, This day is the fourteenth day that ye have tarried, and continued fasting, having taken nothing.

But the centurion, willing to save Paul, kept them from their purpose, and commanded that they who could swim, should cast themselves first into the sea, and get to land:

And the rest, some on boards, and some on broken pieces of the ship: And so it came to pass, that they all escaped safe to land.

And when they had escaped, then they knew that the isle was called Melita.

Yet they looked when he would have swelled, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.

And it came to pass that the father of Publius lay sick with a fever, and a bloody-flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.

And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself, with a soldier that kept him.

And it came to pass, that after three days, Paul called together the chief of the Jews. And when they were assembled, he said to them, Men, brethren, though I have committed nothing against the people, or customs of our fathers, yet I was delivered prisoner from Jerusalem into the hands of the Romans.

But when the Jews spoke against it, I was constrained to appeal to Cesar; not that I had aught to accuse my nation of.

For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

And they said to him, We have neither received letters from Judea concerning thee, neither have any of the brethren that came shown or spoken any harm of thee.

But we desire to hear from thee, what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

Be it known therefore to you, that the salvation of God is sent to the Gentiles, and they will hear it.

And Paul dwelt two whole years in his own hired house, and received all that came in to him,

To all that are in Rome, beloved of God, called to be saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ.

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers,

For I long to see you, that I may impart to you some spiritual gift, to the end ye may be established;

That is, that I may be comforted together with you, by the mutual faith both of you and me.

Now I would not have you ignorant, brethren, that I have often purposed to come to you (but have been hitherto hindered) that I might have some fruit among you also, even as among other Gentiles.

So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

For I am not ashamed of the gospel of Christ: for it is the power of God to salvation to every one that believeth; to the Jew first, and also to the Greek.

Because that which may be known of God, is manifest in them; for God hath shown it to them.

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened.

For this cause God gave them up to vile affections. For even their women did change the natural use into that which is against nature:

And likewise also the men, leaving the natural use of the woman, burned in their lust one towards another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet.

Who, knowing the judgment of God, that they who commit such things are worthy of death; not only do the same, but have pleasure in them that do them.

Therefore thou art inexcusable, O man, whoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things.

But we are sure that the judgment of God is according to truth, against them who commit such things.

And thinkest thou this, O man, that judgest them who do such things, and doest the same, that thou shalt escape the judgment of God?

Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance?

But to them that are contentious, and do not obey the truth, but obey unrighteousness; indignation and wrath:

Tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile;

And knowest his will, and approvest the things that are more excellent, being instructed out of the law,

And art confident that thou thyself art a guide of the blind, a light of them who are in darkness,

Thou therefore who teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

Thou that makest thy boast of the law, through breaking the law dishonorest thou God?

For he is not a Jew, who is one outwardly; neither is that circumcision, which is outward in the flesh:

But he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not from men, but from God.

Much every way: chiefly, because that to them were committed the oracles of God.

By no means: verily let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mayest overcome when thou art judged.

And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just.

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

There is none that understandeth, there is none that seeketh God.

They are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one.

Now we know that whatever things the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

Even the righteousness of God, which is by faith of Jesus Christ to all, and upon all them that believe; for there is no difference:

Being justified freely by his grace, through the redemption that is in Jesus Christ:

Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

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

Therefore we conclude, that a man is justified by faith without the deeds of the law.

What shall we then say that Abraham our father, as pertaining to the flesh, hath found?

Now to him that worketh, is the reward not reckoned of grace, but of debt.

But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.

And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised: that he might be the father of all them that believe, though they are not circumcised, that righteousness might be imputed to them also;

And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised.

For the promise that he should be the heir of the world was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

Therefore it is of faith, that it might be by grace; to the end the promise might be sure 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;

Who against hope believed with hope, that he should become the father of many nations; according to that which was spoken, So shall thy seed be.

And being fully persuaded, that what he had promised, he was able also to perform.

Now it was not written for his sake alone, that it was imputed to him;

But for us also, to whom it will be imputed, if we believe on him that raised Jesus our Lord from the dead,

And not only so, but we glory in tribulations also; knowing that tribulation worketh patience;

But God commendeth his love towards us, in that while we were yet sinners, Christ died for us.

Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.

Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation, but the free gift is of many offenses to justification.

Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:

That as sin hath reigned to death, even so might grace reign through righteousness to eternal life, by Jesus Christ our Lord.

What shall we say then? Shall we continue in sin, that grace may abound?

By no means: how shall we, that are dead to sin, live any longer therein?

Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death?

Therefore we are buried with him by baptism into death: that as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.

Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, that henceforth we should not serve sin.

For he that is dead is freed from sin.

Now if we are dead with Christ, we believe that we shall also live with him:

Knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over him.

For in that he died, he died to sin once: but in that he liveth, he liveth to God.