but as regards the holiness of His Spirit was decisively proved by His Resurrection to be the Son of God--I mean concerning Jesus Christ our Lord,

For when they had come to know God, they did not give Him glory as God nor render Him thanks, but they became absorbed in useless discussions, and their senseless minds were darkened.

This then is the reason why God gave them up to vile passions. For not only did the women among them exchange the natural use of their bodies for one which is contrary to nature, but the men also,

In short, though knowing full well the sentence which God pronounces against actions such as theirs, as things which deserve death, they not only practise them, but even encourage and applaud others who do them.

It is not those that merely hear the Law read who are righteous in the sight of God, but it is those that obey the Law who will be pronounced righteous.

Circumcision does indeed profit, if you obey the Law; but if you are a Law-breaker, the fact that you have been circumcised counts for nothing.

But the true Jew is one inwardly, and true circumcision is heart-circumcision--not literal, but spiritual; and such people receive praise not from men, but from God.

But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment?

But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God.

But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it--

Where then is there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of faith.

For if he was held to be righteous on the ground of his actions, he has something to boast of; but not in the presence of God.

But in the case of a man who works, pay is not reckoned a favour but a debt;

whereas in the case of a man who pleads no actions of his own, but simply believes in Him who declares the ungodly free from guilt, his faith is placed to his credit as righteousness.

and the forefather of the circumcised, namely of those who not merely are circumcised, but also walk in the steps of the faith which our forefather Abraham had while he was as yet uncircumcised.

Again, the promise that he should inherit the world did not come to Abraham or his posterity conditioned by Law, but by faith-righteousness.

For the Law inflicts punishment; but where no Law exists, there can be no violation of Law.

so that the promise should be made sure to all Abraham's true descendants; not merely to those who are righteous through the Law, but to those who are righteous through a faith like that of Abraham. Thus in the sight of God in whom he believed, who gives life to the dead and makes reference to things that do not exist, as though they did, Abraham is the forefather of all of us. As it is written, "I have appointed you to be the forefather of many nations."

Nor did he in unbelief stagger at God's promise, but became mighty in faith, giving glory to God,

But God gives proof of His love to us in Christ's dying for us while we were still sinners.

And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now obtained that reconciliation.

But God's free gift immeasurably outweighs the transgression. For if through the transgression of the one individual the mass of mankind have died, infinitely greater is the generosity with which God's grace, and the gift given in His grace which found expression in the one man Jesus Christ, have been bestowed on the mass of mankind.

Now Law was brought in later on, so that transgression might increase. But where sin increased, grace has overflowed;

But, seeing that we have died with Christ, we believe that we shall also live with Him;

Death has no longer any power over Him. For by the death which He died He became, once for all, dead in relation to sin; but by the life which He now lives He is alive in relation to God.

In the same way you also must regard yourselves as dead in relation to sin, but as alive in relation to God, because you are in Christ Jesus.

For Sin shall not be lord over you, since you are subjects not of Law, but of grace.

Are we therefore to sin because we are no longer under the authority of Law, but under grace? No, indeed!

But thanks be to God that though you were once in thraldom to Sin, you have now yielded a hearty obedience to that system of truth in which you have been instructed.

But now that you have been set free from the tyranny of Sin, and have become the bondservants of God, you have your reward in being made holy, and you have the Life of the Ages as the final result.

For the wages paid by Sin are death; but God's free gift is the Life of the Ages bestowed upon us in Christ Jesus our Lord.

A wife, for instance, whose husband is living is bound to him by the Law; but if her husband dies the law that bound her to him has now no hold over her.

This accounts for the fact that if during her husband's life she lives with another man, she will be stigmatized as an adulteress; but that if her husband is dead she is no longer under the old prohibition, and even though she marries again, she is not an adulteress.

But seeing that we have died to that which once held us in bondage, the Law has now no hold over us, so that we render a service which, instead of being old and formal, is new and spiritual.

Once, apart from Law, I was alive, but when the Commandment came, sin sprang into life, and I died;

Did then a thing which is good become death to me? No, indeed, but sin did; so that through its bringing about death by means of what was good, it might be seen in its true light as sin, in order that by means of the Commandment the unspeakable sinfulness of sin might be plainly shown.

For we know that the Law is a spiritual thing; but I am unspiritual--the slave, bought and sold, of sin.

For what I do, I do not recognize as my own action. What I desire to do is not what I do, but what I am averse to is what I do.

But if I do that which I do not desire to do, I admit the excellence of the Law,

and now it is no longer I that do these things, but the sin which has its home within me does them.

For what I do is not the good thing that I desire to do; but the evil thing that I desire not to do, is what I constantly do.

But if I do that which I desire not to do, it can no longer be said that it is I who do it, but the sin which has its home within me does it.

but I discover within me a different Law at war with the Law of my understanding, and leading me captive to the Law which is everywhere at work in my body--the Law of sin.

in order that in our case the requirements of the Law might be fully met. For our lives are regulated not by our earthly, but by our spiritual natures.

Because for the mind to be given up to earthly things means death; but for it to be given up to spiritual things means Life and peace.

You, however, are not devoted to earthly, but to spiritual things, if the Spirit of God is really dwelling in you; whereas if any man has not the Spirit of Christ, such a one does not belong to Him.

But if Christ is in you, though your body must die because of sin, yet your spirit has Life because of righteousness.

For if you so live, death is near; but if, through being under the sway of the spirit, you are putting your old bodily habits to death, you will live.

You have not for the second time acquired the consciousness of being--a consciousness which fills you with terror. But you have acquired a deep inward conviction of having been adopted as sons--a conviction which prompts us to cry aloud, "Abba! our Father!"

For the Creation fell into subjection to failure and unreality (not of its own choice, but by the will of Him who so subjected it)

It is *in hope* that we have been saved. But an object of hope is such no longer when it is present to view; for when a man has a thing before his eyes, how can he be said to hope for it?

But if we hope for something which we do not see, then we eagerly and patiently wait for it.

In the same way the Spirit also helps us in our weakness; for we do not know what prayers to offer nor in what way to offer them. But the Spirit Himself pleads for us in yearnings that can find no words,

He who did not withhold even His own Son, but gave Him up for all of us, will He not also with Him freely give us all things?

nor because they are Abraham's true children. But the promise was "Through Isaac shall your posterity be reckoned."

In other words, it is not the children by natural descent who count as God's children, but the children made such by the promise are regarded as Abraham's posterity.

and even then, though they were not then born and had not done anything either good or evil, yet in order that God's electing purpose might not be frustrated, based, as it was, not on their actions but on the will of Him who called them, she was told,

This agrees with the other Scripture which says, "Jacob I have loved, but Esau I have hated."

No, indeed; the solution is found in His words to Moses, "Wherever I show mercy it shall be nothing but mercy, and wherever I show compassion it shall be simply compassion."

And from this we learn that everything is dependent not on man's will or endeavour, but upon God who has mercy. For the Scripture said to Pharaoh,

Nay, but who are you, a mere man, that you should cavil against GOD? Shall the thing moulded say to him who moulded it, "Why have you made me thus?"

even towards us whom He has called not only from among the Jews but also from among the Gentiles?

And why? Because they were pursuing a righteousness which should arise not from faith, but from what they regarded as merit. They stuck their foot against the stone which lay in their way;

For I bear witness that they possess an enthusiasm for God, but it is an unenlightened enthusiasm.

But the righteousness which is based on faith speaks in a different tone. "Say not in your heart," it declares, "'Who shall ascend to Heaven?'" --that is, to bring Christ down;

But what does it say? "The Message is close to you, in your mouth and in your heart;" that is, the Message which we are publishing about the faith--

But how are they to call on One in whom they have not believed? And how are they to believe in One whose voice they have never heard? And how are they to hear without a preacher?

But, some will say, they have not all hearkened to the Good News. No, for Isaiah asks, "Lord, who has believed the Message they have heard from us?"

But, I ask, have they not heard? Yes, indeed: "To the whole world the preachers' voices have sounded forth, and their words to the remotest parts of the earth."

But again, did Israel fail to understand? Listen to Moses first. He says, "I will fire you with jealousy against a nation which is no nation, and with fury against a nation devoid of understanding."

But what did God say to him in reply? "I have reserved for Myself 7,000 men who have never bent the knee to Baal."

But if it is in His grace that He has selected them, then His choice is no longer determined by human actions. Otherwise grace would be grace no longer.

How then does the matter stand? It stands thus. That which Israel are in earnest pursuit of, they have not obtained; but God's chosen servants have obtained it, and the rest have become hardened.

I ask, however, "Have they stumbled so as to be finally ruined?" No, indeed; but by their lapse salvation has come to the Gentiles in order to arouse the jealousy of the descendants of Israel;

But to you Gentiles I say that, since I am an Apostle specially sent to the Gentiles, I take pride in my ministry,

For if their having been cast aside has carried with it the reconciliation of the world, what will their being accepted again be but Life out of death?

And if some of the branches have been pruned away, and you, although you were but a wild olive, have been grafted in among them and have become a sharer with others in the rich sap of the root of the olive tree,

Notice therefore God's kindness and God's severity. On those who have fallen His severity has descended, but upon you His kindness has come, provided that you do not cease to respond to that kindness. Otherwise you will be cut off also.

In relation to the Good News, the Jews are God's enemies for your sakes; but in relation to God's choice they are dearly loved for the sake of their forefathers.

but just as you were formerly disobedient to Him, but now have received mercy at a time when they are disobedient,

And do not follow the customs of the present age, but be transformed by the entire renewal of your minds, so that you may learn by experience what God's will is--that will which is good and beautiful and perfect.

For through the authority graciously given to me I warn every individual among you not to value himself unduly, but to cultivate sobriety of judgement in accordance with the amount of faith which God has allotted to each one.

But since we have special gifts which differ in accordance with the diversified work graciously entrusted to us, if it is prophecy, let the prophet speak in exact proportion to his faith;

Have full sympathy with one another. Do not give your mind to high things, but let humble ways content you. Do not be wise in your own conceits.

Do not be revengeful, my dear friends, but give way before anger; for it is written, "'Revenge belongs to Me: I will pay back,' says the Lord."

Do not be overcome by evil, but overcome the evil with goodness.

For judges and magistrates are to be feared not by right-doers but by wrong-doers. You desire--do you not? --to have no reason to fear your ruler. Well, do the thing that is right, and then he will commend you.

For he is God's servant for your benefit. But if you do what is wrong, be afraid. He does not wear the sword to no purpose: he is God's servant--an administrator to inflict punishment upon evil-doers.

We must obey therefore, not only in order to escape punishment, but also for conscience' sake.

I now pass to another subject. Receive as a friend a man whose faith is weak, but not for the purpose of deciding mere matters of opinion.

One man's faith allows him to eat anything, while a man of weaker faith eats nothing but vegetables.

Who are you that you should find fault with the servant of another? Whether he stands or falls is a matter which concerns his own master. But stand he will; for the Master can give him power to stand.

But you, why do you find fault with your brother? Or you, why do you look down upon your brother? We shall all stand before God to be judged;

Therefore let us no longer judge one another; but, instead of that, you should come to this judgement--that we must not put a stumbling-block in our brother's path, nor anything to trip him up.

As one who lives in union with the Lord Jesus, I know and am certain that in its own nature no food is 'impure'; but if people regard any food as impure, to them it is.

For the Kingdom of God does not consist of eating and drinking, but of right conduct, peace and joy, through the Holy Spirit;

Do not for food's sake be throwing down God's work. All food is pure; but a man is in the wrong if his food is a snare to others.

But he who has misgivings and yet eats meat is condemned already, because his conduct is not based on faith; for all conduct not based on faith is sinful.

But as to you, brethren, I am convinced-- yes, I Paul am convinced--that, even apart from my teaching, you are already full of goodness of heart, and enriched with complete Christian knowledge, and are also competent to instruct one another.

But I write to you the more boldly--partly as reminding you of what you already know--because of the authority graciously entrusted to me by God,