Study Desk

And when we were escaped, then we knew that the island was called Melita. And the barbarians showed us no common kindness: for they kindled a fire, and received us all, because of the present rain, and because of the cold. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out by reason of the heat, and fastened on his hand. And when the barbarians saw the venomous creature hanging from his hand, they said one to another, No doubt this man is a murderer, whom, though he hath escaped from the sea, yet Justice hath not suffered to live. Howbeit he shook off the creature into the fire, and took no harm. But they expected that he would have swollen, or fallen down dead suddenly: but when they were long in expectation and beheld nothing amiss came to him, they changed their minds, and said that he was a god. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius; who received us, and entertained us three days courteously. And it was so, that the father of Publius lay sick of fever and dysentery: unto whom Paul entered in, and prayed, and laying his hands on him healed him. And when this was done, the rest also that had diseases in the island came, and were cured: who also honored us with many honors; and when we sailed, they put on board such things as we needed. And after three months we set sail in a ship of Alexandria which had wintered in the island, whose sign was The Twin Brothers. And touching at Syracuse, we tarried there three days. And from thence we made a circuit, and arrived at Rhegium: and after one day a south wind sprang up, and on the second day we came to Puteoli; where we found brethren, and were entreated to tarry with them seven days: and so we came to Rome. And from thence the brethren, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns; whom when Paul saw, he thanked God, and took courage. And when we entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him. And it came to pass, that after three days he called together those that were the chief of the Jews: and when they were come together, he said unto them, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hands of the Romans: who, when they had examined me, desired to set me at liberty, because there was no cause of death in me. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had aught whereof to accuse my nation. For this cause therefore did I entreat you to see and to speak with me: for because of the hope of Israel I am bound with this chain. And they said unto him, We neither received letters from Judaea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee. But we desire to hear of thee what thou thinkest: for as concerning this sect, it is known to us that everywhere it is spoken against. And when they had appointed him a day, they came to him into his lodging in great number; to whom he expounded the matter, testifying the kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning till evening. And some believed the things which were spoken, and some disbelieved. And when they agreed not among themselves, they departed after that Paul had spoken one word, Well spake the Holy Spirit through Isaiah the prophet unto your fathers, saying, Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people's heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them. Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear.

For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.

because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened.

who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.

but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;

but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation,

but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek:

for not the hearers of the law are just before God, but the doers of the law shall be justified;

But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God,

For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision.

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

God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.

But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)

But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?

But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;

Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.

For if Abraham was justified by works, he hath whereof to glory; but not toward God.

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

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

How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision: