^13:1Let every person be subject to the governing authorities. For there is no authority except by God’s appointment,¹ and the authorities that exist have been instituted by God. ^13:2So the person who resists such authority² resists the ordinance of God, and those who resist will incur judgment ^13:3(for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, ^13:4for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer. ^13:5Therefore it is necessary to be in subjection, not only because of the wrath of the authorities³ but also because of your conscience.⁴^13:6For this reason you also pay taxes, for the authorities⁵ are God’s servants devoted to governing.⁶^13:7Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Exhortation to Love Neighbors

^13:8Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. ^13:9For the commandments,⁷ “Do not commit adultery, do not murder, do not steal, do not covet,”⁸ (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”⁹^13:10Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Motivation to Godly Conduct

^13:11And do this¹⁰ because we know¹¹ the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers. ^13:12The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light. ^13:13Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy. ^13:14Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires.¹²

Exhortation to Mutual Forbearance

^14:1Now receive the one who is weak in the faith, and do not have disputes over differing opinions.¹^14:2One person believes in eating everything, but the weak person eats only vegetables. ^14:3The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. ^14:4Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord² is able to make him stand.

^14:5One person regards one day holier than other days, and another regards them all alike.³ Each must be fully convinced in his own mind. ^14:6The one who observes the day does it for the Lord. The⁴ one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. ^14:7For none of us lives for himself and none dies for himself. ^14:8If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. ^14:9For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

^14:10But you who eat vegetables only—why do you judge your brother or sister?⁵ And you who eat everything—why do you despise your brother or sister?⁶ For we will all stand before the judgment seat⁷ of God. ^14:11For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.”⁸^14:12Therefore, each of us will give an account of himself to God.⁹

Exhortation for the Strong not to Destroy the Weak

^14:13Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister.¹⁰^14:14I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. ^14:15For if your brother or sister¹¹ is distressed because of what you eat,¹² you are no longer walking in love.¹³ Do not destroy by your food someone for whom Christ died. ^14:16Therefore do not let what you consider good¹⁴ be spoken of as evil. ^14:17For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. ^14:18For the one who serves Christ in this way is pleasing to God and approved by people.¹⁵

^14:19So then, let us pursue what makes for peace and for building up one another. ^14:20Do not destroy the work of God for the sake of food. For although all things are clean,¹⁶ it is wrong to cause anyone to stumble by what you eat. ^14:21It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.¹⁷^14:22The faith¹⁸ you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. ^14:23But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin.¹⁹

Exhortation for the Strong to Help the Weak

^15:1But we who are strong ought to bear with the failings of the weak, and not just please ourselves.¹^15:2Let each of us please his neighbor for his good to build him up. ^15:3For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.”²^15:4For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope. ^15:5Now may the God of endurance and comfort give you unity with one another³ in accordance with Christ Jesus, ^15:6so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Exhortation to Mutual Acceptance

^15:7Receive one another, then, just as Christ also received you, to God’s glory. ^15:8For I tell you that Christ has become a servant of the circumcised⁴ on behalf of God’s truth to confirm the promises made to the fathers,⁵^15:9and thus the Gentiles glorify God for his mercy.⁶ As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.”⁷^15:10And again it says: “Rejoice, O Gentiles, with his people.”⁸^15:11And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.”⁹^15:12And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.”¹⁰^15:13Now may the God of hope fill you with all joy and peace as you believe in him,¹¹ so that you may abound in hope by the power of the Holy Spirit.

Paul’s Motivation for Writing the Letter

^15:14But I myself am fully convinced about you, my brothers and sisters,¹² that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. ^15:15But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God ^15:16to be a minister of Christ Jesus to the Gentiles. I serve¹³ the gospel of God¹⁴ like a priest, so that the Gentiles may become an acceptable offering,¹⁵ sanctified by the Holy Spirit.

^15:17So I boast¹⁶ in Christ Jesus about the things that pertain to God. ^15:18For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience¹⁷ of the Gentiles, by word and deed, ^15:19in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. ^15:20And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, ^15:21but as it is written: “Those who were not told about him will see, and those who have not heard will understand.”¹⁸

Paul’s Intention of Visiting the Romans

^15:22This is the reason I was often hindered from coming to you. ^15:23But now there is nothing more to keep me¹⁹ in these regions, and I have for many years desired²⁰ to come to you ^15:24when I go to Spain. For I hope to visit you when I pass through and that you will help me²¹ on my journey there, after I have enjoyed your company for a while.

^15:25But now I go to Jerusalem to minister to the saints. ^15:26For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. ^15:27For they were pleased to do this, and indeed they are indebted to the Jerusalem saints.²² For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. ^15:28Therefore after I have completed this and have safely delivered this bounty to them,²³ I will set out for Spain by way of you, ^15:29and I know that when I come to you I will come in the fullness of Christ’s blessing.

^15:30Now I urge you, brothers and sisters,²⁴ through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. ^15:31Pray²⁵ that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, ^15:32so that by God’s will I may come to you with joy and be refreshed in your company. ^15:33Now may the God of peace be with all of you. Amen.²⁶

Read in Logos

Footnotes

1 Grk “by God.”
2 Grk “the authority,” referring to the authority just described.
3 Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.
4 Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.
5 Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.
6 Grk “devoted to this very thing.”
7 Grk “For the …” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue ( ).
8 A quotation from Exod 20:13–15, 17; Deut 5:17–19, 21.
9 A quotation from Lev 19:18.
10 Grk “and this,” probably referring to the command to love (13:8–10); hence, “do” is implied from the previous verses.
11 The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
12 Grk “make no provision for the flesh unto desires.”
1 Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
2 Most , especially Western and Byzantine (D F G 048 33 1739 1881 𝔐 latt), read θεός (theos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important (𝔓46 א A B C P Ψ co), and θεός looks to be an assimilation to θεός in v. 3.
3 Grk “For one judges day from day, and one judges all days.”
4 Here καί (kai) has not been translated because of differences between Greek and English style.
5 Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2–3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
6 Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2–3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
7 The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
8 A quotation from Isa 45:23.
9 The words “to God” are absent from some (B F G 6 630 1739 1881 ) but are found in א A C D Ψ 0209 33 𝔐 lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. places the words in brackets, indicating doubt as to their authenticity. Or “each of us is accountable to God.”
10 Grk “brother.”
11 Grk “brother.”
12 Grk “on account of food.”
13 Grk “according to love.”
14 Grk “do not let your good.”
15 Grk “by men”; but ἄνθρωπος (anthrōpos) is generic here (“people”) since the contrast in context is between God and humanity.
16 Here clean refers to food being ceremonially clean.
17 A large number of , some of them quite important (𝔓46vid א2 B D F G Ψ 0209 33 1881 𝔐 lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian (א* A C 048 81 945 1506 1739 bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11–13. The shorter reading is therefore preferred.
18 Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν (hēn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 𝔐 lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. places the word in brackets, indicating some doubt as to its authenticity.
19 Some insert 16:25–27 at this point. See the note at for more information.
1 Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”
2 A quotation from Ps 69:9.
3 Grk “grant you to think the same among one another.”
4 Grk “of the circumcision”; that is, the Jews.
5 Or “to the patriarchs.”
6 There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises … and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision … and that the Gentiles glorify God.” The second rendering is preferred.
7 A quotation from Ps 18:49.
8 A quotation from Deut 32:43.
9 A quotation from Ps 117:1.
10 A quotation from Isa 11:10.
11 Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).
12 Grk “brothers.” See note on the phrase “brothers and sisters” in .
13 Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
14 The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ; M. Zerwick, , §§36–39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
15 Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [ 38], 2:). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”
16 After οὖν (oun), several important Alexandrian and Western (B C D F G 81 365 ) have τήν (tēn). The article is lacking in א A Ψ 33 1739 1881 𝔐 however. 𝔓46 supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchēsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). puts the article in brackets, indicating some doubt as to its authenticity. Grk “Therefore I have a boast.”
17 Grk “unto obedience.”
18 A quotation from Isa 52:15.
19 Grk “now no longer having a place … I have.”
20 Grk “but having a desire … for many years.”
21 Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.
22 Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.
23 Grk “have sealed this fruit to them.”
24 Grk “brothers.” See note on the phrase “brothers and sisters” in .
25 Verses 30–31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.
26 Some lack the word “Amen” here, one of them (𝔓46) also inserting 16:25–27 at this point. See the note at for more information.