The M+G+R Foundation
Epistle of Saint Paul to the
Romans
Biblical Verses Omitted From Roman Catholic Mass Readings
Chapter 1 verses 8-15, 26-32 have
been omitted from the Mass readings.
[8] First I give thanks to my God, through Jesus Christ, for you all, because your faith is spoken
of in the whole world. [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; [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. [11] For I long to see you, that I may impart unto you some spiritual grace, to strengthen
you: [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. [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. [14] To the Greeks and to the barbarians, to the wise and
to the unwise, I am a debtor; [15] So (as much as is in me) I am ready to preach the gospel to you
also that are at Rome.
[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. [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.
[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; [29] Being filled with all iniquity, malice,
fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers,
[30] Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things,
disobedient to parents, [31] Foolish, dissolute, without affection, without fidelity, without
mercy. [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.
Chapter 2 verses 12-29 have been omitted from the Mass readings.
[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. [13] For not the hearers of the law are just before
God, but the doers of the law shall be justified. [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: [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,
[16] In the day when God shall judge the secrets of men by Jesus Christ, according to my
gospel.
[17] But if thou art called a Jew and restest in the law, and makest thy boast of God, [18] And knowest his will, and approvest the more profitable things, being instructed by the law, [19] Art confident that thou thyself art a guide of the blind, a light of them that are in darkness, [20] An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law. [21] Thou therefore that teachest another, teachest not thyself: thou that preachest that men should not steal, stealest: [22] Thou that sayest, men should not commit adultery, committest adultery: thou that abhorrest idols, committest sacrilege: [23] Thou that makest thy boast of the law, by transgression of the law dishonourest God. [24] (For the name of God through you is blasphemed among the Gentiles, as it is written.)
[25] Circumcision profiteth indeed, if thou keep the law; but if thou be a transgressor of the law, thy circumcision is made uncircumcision. [26] If, then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision? [27] And shall not that which by nature is uncircumcision, if it fulfill the law, judge thee, who by the letter and circumcision art a transgressor of the law? [28] For it is not he is a Jew, who is so outwardly; nor is that circumcision which is outwardly in the flesh: [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.
[17] But if thou art called a Jew and restest in the law, and makest thy boast of God, [18] And knowest his will, and approvest the more profitable things, being instructed by the law, [19] Art confident that thou thyself art a guide of the blind, a light of them that are in darkness, [20] An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law. [21] Thou therefore that teachest another, teachest not thyself: thou that preachest that men should not steal, stealest: [22] Thou that sayest, men should not commit adultery, committest adultery: thou that abhorrest idols, committest sacrilege: [23] Thou that makest thy boast of the law, by transgression of the law dishonourest God. [24] (For the name of God through you is blasphemed among the Gentiles, as it is written.)
[25] Circumcision profiteth indeed, if thou keep the law; but if thou be a transgressor of the law, thy circumcision is made uncircumcision. [26] If, then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision? [27] And shall not that which by nature is uncircumcision, if it fulfill the law, judge thee, who by the letter and circumcision art a transgressor of the law? [28] For it is not he is a Jew, who is so outwardly; nor is that circumcision which is outwardly in the flesh: [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.
Chapter 3 verses 1-20, 30b-31 have been omitted from the Mass readings.
[1] What advantage then hath the Jew, or what is the profit of circumcision? [2] Much every way.
First indeed, because the words of God were committed to them. [3] For what if some of them have
not believed? shall their unbelief make the faith of God without effect? God forbid. [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. [5] But if our injustice commend the justice of
God, what shall we say? Is God unjust, who executeth wrath? [6] (I speak according to man.) God
forbid: otherwise how shall God judge this world? [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? [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.
[9] What then? Do we excel them? No, not so. For we have charged both Jews, and Greeks, that they are all under sin. [10] As it is written: There is not any man just. [11] There is none that understandeth, there is none that seeketh after God. [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. [13] Their throat is an open sepulchre; with their tongues they have dealt deceitfully. The venom of asps is under their lips. [14] Whose mouth is full of cursing and bitterness: [15] Their feet swift to shed blood: [16] Destruction and misery in their ways: [17] And the way of peace they have not known: [18] There is no fear of God before their eyes.
[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. [20] Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
[9] What then? Do we excel them? No, not so. For we have charged both Jews, and Greeks, that they are all under sin. [10] As it is written: There is not any man just. [11] There is none that understandeth, there is none that seeketh after God. [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. [13] Their throat is an open sepulchre; with their tongues they have dealt deceitfully. The venom of asps is under their lips. [14] Whose mouth is full of cursing and bitterness: [15] Their feet swift to shed blood: [16] Destruction and misery in their ways: [17] And the way of peace they have not known: [18] There is no fear of God before their eyes.
[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. [20] Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
[30] ....For it is one God, that justifieth circumcision by faith, and uncircumcision through
faith. [31] Do we, then, destroy the law through faith? God forbid: but we establish the law.
Chapter 4 verses 9-12, 14-15 have been omitted from the Mass readings.
[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. [10] How then was it reputed? When he
was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. [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: [12] And 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 faithful,
that is in the uncircumcision of our father Abraham.
[14] For if they who are of the law be heirs, faith is made void, the promise is made of no
effect. [15] For the law worketh wrath. For where there is no law, neither is there
transgression.
Chapter 5 is covered in full in the Mass Readings at some time during the three year cycle of readings.
Chapter 6 verses 1-2 have been omitted from the Mass readings.
[1] What shall we say, then? shall we continue in sin, that grace may abound? [2] God forbid. For
we that are dead to sin, how shall we live any longer therein?
Chapter 7 verses 1-17, 25b have been omitted from the Mass readings.
[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? [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.
[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.
[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. [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. [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] 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. [8] But sin taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. [9] And I lived some time without the law. But when the commandment came, sin revived, [10] And I died. And the commandment that was ordained to life, the same was found to be unto death to me. [11] For sin, taking occasion by the commandment, seduced me, and by it killed me. [12] Wherefore the law indeed is holy, and the commandment holy, and just, and good.
[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. [14] For we know that the law is spiritual; but I am carnal, sold under sin. [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. [16] If then I do that which I will not, I consent to the law, that it is good. [17] Now then it is no more I that do it, but sin that dwelleth in me.
[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. [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. [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] 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. [8] But sin taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. [9] And I lived some time without the law. But when the commandment came, sin revived, [10] And I died. And the commandment that was ordained to life, the same was found to be unto death to me. [11] For sin, taking occasion by the commandment, seduced me, and by it killed me. [12] Wherefore the law indeed is holy, and the commandment holy, and just, and good.
[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. [14] For we know that the law is spiritual; but I am carnal, sold under sin. [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. [16] If then I do that which I will not, I consent to the law, that it is good. [17] Now then it is no more I that do it, but sin that dwelleth in me.
[25]...Therefore, I myself, with the mind serve the law of God; but with the flesh, the law of
sin.
Chapter 8 is covered in full in the Mass Readings at some time during the three year cycle of readings.
Chapter 9 verses 6-33 have been omitted from the Mass readings.
[6] Not as though the word of God hath miscarried. For all are not Israelites that are of Israel:
[7] Neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be
called: [8] That is to say, not they that are the children of the flesh, are the children of God;
but they, that are the children of the promise, are accounted for the seed. [9] For this is the
word of promise: According to this time will I come; and Sara shall have a son. [10] And not only
she. But when Rebecca also had conceived at once, of Isaac our father. [11] For when the children
were not yet born, nor had done any good or evil (that the purpose of God, according to election,
might stand,) [12] Not of works, but of him that calleth, it was said to her: The elder shall
serve the younger. [13] As it is written: Jacob I have loved, but Esau I have hated.
[14] What shall we say then? Is there injustice with God? God forbid. [15] For he saith to Moses: I will have mercy on whom I will have mercy; and I will shew mercy to whom I will shew mercy. [16] So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. [17] For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee, and that my name may be declared throughout all the earth. [18] Therefore he hath mercy on whom he will; and whom he will, he hardeneth.
[19] Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will? [20] O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus? [21] Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour? [22] What if God, willing to shew his wrath, and to make his power known, endured with much patience vessels of wrath, fitted for destruction, [23] That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory? [24] Even us, whom also he hath called, nor only of the Jews, but also of the Gentiles.
[25] As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy, one that hath obtained mercy. [26] And it shall be, in the place where it was said unto them, You are not my people; there they shall be called the sons of the living God. [27] And Isaias crieth out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved. [28] For he shall finish his word, and cut it short in justice; because a short word shall the Lord make upon the earth. [29] And as Isaias foretold: Unless the Lord of Sabaoth had left us a seed, we had been made as Sodom, and we had been like unto Gomorrha.
[30] What then shall we say? That the Gentiles, who followed not after justice, have attained to justice, even the justice that is of faith. [31] But Israel, by following after the law of justice, is not come unto the law of justice. [32] Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone. [33] As it is written: Behold I lay in Sion a stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.
[14] What shall we say then? Is there injustice with God? God forbid. [15] For he saith to Moses: I will have mercy on whom I will have mercy; and I will shew mercy to whom I will shew mercy. [16] So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. [17] For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee, and that my name may be declared throughout all the earth. [18] Therefore he hath mercy on whom he will; and whom he will, he hardeneth.
[19] Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will? [20] O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus? [21] Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour? [22] What if God, willing to shew his wrath, and to make his power known, endured with much patience vessels of wrath, fitted for destruction, [23] That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory? [24] Even us, whom also he hath called, nor only of the Jews, but also of the Gentiles.
[25] As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy, one that hath obtained mercy. [26] And it shall be, in the place where it was said unto them, You are not my people; there they shall be called the sons of the living God. [27] And Isaias crieth out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved. [28] For he shall finish his word, and cut it short in justice; because a short word shall the Lord make upon the earth. [29] And as Isaias foretold: Unless the Lord of Sabaoth had left us a seed, we had been made as Sodom, and we had been like unto Gomorrha.
[30] What then shall we say? That the Gentiles, who followed not after justice, have attained to justice, even the justice that is of faith. [31] But Israel, by following after the law of justice, is not come unto the law of justice. [32] Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone. [33] As it is written: Behold I lay in Sion a stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.
Chapter 10 verses 1-7, 19-21 have been
omitted from the Mass readings.
[1] Brethren, the will of my heart, indeed, and my prayer to God, is for them unto salvation. [2]
For I bear them witness, that they have a zeal of God, but not according to knowledge. [3] For
they, not knowing the justice of God, and seeking to establish their own, have not submitted
themselves to the justice of God. [4] For the end of the law is Christ, unto justice to every one
that believeth.
[5] For Moses wrote, that the justice which is of the law, the man that shall do it, shall live by
it. [6] But the justice which is of faith, speaketh thus: Say not in thy heart, Who shall ascend
into heaven? that is, to bring Christ down; [7] Or who shall descend into the deep? that is, to
bring up Christ again from the dead.
[19] But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that
which is not a nation; by a foolish nation I will anger you. [20] But Isaias is bold, and saith: I
was found by them that did not seek me: I appeared openly to them that asked not after me. [21]
But to Israel he saith: All the day long have I spread my hands to a people that believeth not,
and contradicteth me.
Chapter 11 verses 2b-10, 16-24 have been omitted from the Mass readings.
[2]...Know you not what the scripture saith of Elias; how he calleth on God against Israel? [3]
Lord, they have slain thy prophets, they have dug down thy altars; and I am left alone, and they
seek my life. [4] But what saith the divine answer to him? I have left me seven thousand men, that
have not bowed their knees to Baal. [5] Even so then at this present time also, there is a remnant
saved according to the election of grace [6] And if by grace, it is not now by works:
otherwise grace is no more grace. [7] What then? That which Israel sought, he hath not obtained:
but the election hath obtained it; and the rest have been blinded. [8] As it is written: God hath
given them the spirit of insensibility; eyes that they should not see; and ears that they should
not hear, until this present day. [9] And David saith: Let their table be made a snare, and a
trap, and a stumbling block, and a recompense unto them. [10] Let their eyes be darkened, that
they may not see: and bow down their back always.
[16] For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the
branches.
[17] And if some of the branches be broken, and thou, being a wild olive, art ingrafted in them,
and art made partaker of the root, and of the fatness of the olive tree, [18] Boast not against
the branches. But if thou boast, thou bearest not the root, but the root thee. [19] Thou wilt say
then: The branches were broken off, that I might be grafted in. [20] Well: because of unbelief
they were broken off. But thou standest by faith: be not highminded, but fear. [21] For if God
hath not spared the natural branches, fear lest perhaps he also spare not thee. [22] See then the
goodness and the severity of God: towards them indeed that are fallen, the severity; but towards
thee, the goodness of God, if thou abide in goodness, otherwise thou also shalt be cut off. [23]
And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft
them in again. [24] For if thou wert cut out of the wild olive tree, which is natural to thee;
and, contrary to nature, were grafted into the good olive tree; how much more shall they that are
the natural branches, be grafted into their own olive tree?
Chapter 12 verses 16c-21 have been omitted from the Mass readings.
[16]...Be not wise in your own conceits. [17] To no man rendering evil for evil. Providing good
things, not only in the sight of God, but also in the sight of all men. [18] If it be possible, as
much as is in you, have peace with all men. [19] Revenge not yourselves, my dearly beloved; but
give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord. [20] But
if thy enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou
shalt heap coals of fire upon his head. [21] Be not overcome by evil, but overcome evil by
good.
Chapter 13 verses 1-7 have been omitted from the Mass readings.
[1] Let every soul be subject to higher powers: for there is no power but from God: and those that
are, are ordained of God. [2] Therefore he that resisteth the power, resisteth the ordinance of
God. And they that resist, purchase to themselves damnation. [3] For princes are not a terror to
the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good:
and thou shalt have praise from the same. [4] For he is God's minister to thee, for good. But if
thou do that which is evil, fear: for he beareth not the sword in vain. For he is God's minister:
an avenger to execute wrath upon him that doth evil. [5] Wherefore be subject of necessity, not
only for wrath, but also for conscience' sake. [6] For therefore also you pay tribute. For they
are the ministers of God, serving unto this purpose. [7] Render therefore to all men their dues.
Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom
honour.
Chapter 14 verses 1-6, 13-23 have been
omitted from the Mass readings.
[1] Now him that is weak in faith, take unto you: not in disputes about thoughts. [2] For one
believeth that he may eat all things: but he that is weak, let him eat herbs. [3] Let not him that
eateth, despise him that eateth not: and he that eateth not, let him not judge him that eateth.
For God hath taken him to him. [4] Who art thou that judgest another man's servant? To his own
lord he standeth or falleth. And he shall stand: for God is able to make him stand. [5] For one
judgeth between day and day: and another judgeth every day: let every man abound in his own
sense. [6] He that regardeth the day, regardeth
it unto the Lord. And he that eateth, eateth to the Lord: for he giveth thanks to God. And he that
eateth not, to the Lord he eateth not, and giveth thanks to God.
[13] Let us not therefore judge one another any more. But judge this rather, that you put not a
stumblingblock or a scandal in your brother's way. [14] I know, and am confident in the Lord
Jesus, that nothing is unclean of itself; but to him that esteemeth any thing to be unclean, to
him it is unclean. [15] For if, because of thy meat, thy brother be grieved, thou walkest not now
according to charity. Destroy not him with thy meat, for whom Christ died. [16] Let not then our
good be evil spoken of. [17] For the kingdom of God is not meat and drink; but justice, and peace,
and joy in the Holy Ghost. [18] For he that in this serveth Christ, pleaseth God, and is approved
of men. [19] Therefore let us follow after the things that are of peace; and keep the things that
are of edification one towards another. [20] Destroy not the work of God for meat. All things
indeed are clean: but it is evil for that man who eateth with offence. [21] It is good not to eat
flesh, and not to drink wine, nor any thing whereby thy brother is offended, or scandalized, or
made weak. [22] Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not
himself in that which he alloweth. [23] But he that discerneth, if he eat, is condemned; because
not of faith. For all that is not of faith is sin.
Chapter 15 verses 1-3, 10-13, 22-33 have been omitted from the Mass readings.
[1] Now we that are stronger, ought to bear the infirmities of the weak, and not to please
ourselves. [2] Let every one of you please his neighbour unto good, to edification. [3] For Christ
did not please himself, but as it is written: The reproaches of them that reproached thee, fell
upon me.
[10] And again he saith: Rejoice, ye Gentiles, with his people. [11] And again: Praise the Lord,
all ye Gentiles; and magnify him, all ye people. [12] And again Isaias saith: There shall be a
root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
[13] Now the God of hope fill you with all joy and peace in believing; that you may abound in
hope, and in the power of the Holy Ghost.
[22] For which cause also I was hindered very much from coming to you, and have been kept away
till now. [23] But now having no more place in these countries, and having a great desire these
many years past to come unto you, [24] When I shall begin to take my journey into Spain, I hope
that as I pass, I shall see you, and be brought on my way thither by you, if first, in part, I
shall have enjoyed you: [25] But now I shall go to Jerusalem, to minister unto the saints. [26]
For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints
that are in Jerusalem. [27] For it hath pleased them; and they are their debtors. For if the
Gentiles have been made partakers of their spiritual things, they ought also in carnal things to
minister to them. [28] When therefore I shall have accomplished this, and consigned to them this
fruit, I will come by you into Spain. [29] And I know, that when I come to you, I shall come in
the abundance of the blessing of the gospel of Christ.
[30] I beseech you therefore, brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God, [31] That I may be delivered from the unbelievers that are in Judea, and that the oblation of my service may be acceptable in Jerusalem to the saints. [32] That I may come to you with joy, by the will of God, and may be refreshed with you. [33] Now the God of peace be with you all. Amen.
[30] I beseech you therefore, brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God, [31] That I may be delivered from the unbelievers that are in Judea, and that the oblation of my service may be acceptable in Jerusalem to the saints. [32] That I may come to you with joy, by the will of God, and may be refreshed with you. [33] Now the God of peace be with you all. Amen.
Chapter 16 verses 1-2, 10-15, 17-21 have been omitted from the Mass readings
[1] And I commend to you Phebe, our sister, who is in the ministry of the church, that is in
Cenchrae: [2] That you receive her in the Lord as becometh saints; and that you assist her in
whatsoever business she shall have need of you. For she also hath assisted many, and myself
also.
[10] Salute Apelles, approved in Christ. [11] Salute them that are of Aristobulus' household.
Salute Herodian, my kinsman. Salute them that are of Narcissus' household, who are in the Lord.
[12] Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who
hath much laboured in the Lord. [13] Salute Rufus, elect in the Lord, and his mother and mine.
[14] Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren that are with them.
[15] Salute Philologus and Julia, Nereus and his sister, and Olympias; and all the saints that are
with them.
[17] Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the
doctrine which you have learned, and avoid them. [18] For they that are such, serve not Christ our
Lord, but their own belly; and by pleasing speeches and good words, seduce the hearts of the
innocent. [19] For your obedience is published in every place. I rejoice therefore in you. But I
would have you to be wise in good, and simple in evil. [20] And the God of peace crush Satan under
your feet speedily. The grace of our Lord Jesus Christ be with you.
[21] Timothy, my fellow labourer, saluteth you, and Lucius, and Jason, and Sosipater, my kinsmen.
[21] Timothy, my fellow labourer, saluteth you, and Lucius, and Jason, and Sosipater, my kinsmen.
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