concerning his Son, who was born of the seed of David according to the flesh,

who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,

through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake;

among whom you are also called to belong to Jesus Christ;

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

For God is my witness, whom I serve in my spirit in the Good News of his Son, how unceasingly I make mention of you always in my prayers,

So, as much as is in me, I am eager to preach the Good News to you also who are in Rome.

For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,

who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.

who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.

Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.

We know that the judgment of God is according to truth against those who practice such things.

Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God?

who "will pay back to everyone according to their works:"

to those who by patience in well-doing seek for glory, honor, and incorruptibility, eternal life;

but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation,

oppression and anguish, on every soul of man who works evil, to the Jew first, and also to the Greek.

But glory, honor, and peace go to every man who works good, to the Jew first, and also to the Greek.

For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified

(for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves,

and are confident that you yourself are a guide of the blind, a light to those who are in darkness,

You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal?

You who say a man shouldn't commit adultery. Do you commit adultery? You who abhor idols, do you rob temples?

You who glory in the law, through your disobedience of the law do you dishonor God?

Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law?

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 not in the letter; whose praise is not from men, but from God.

But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.

Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned.

There is no one who understands. There is no one who seeks after God.

They have all turned aside. They have together become unprofitable. There is no one who does good, no, not, so much as one."

Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.

even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,

whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance;

to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.

since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.

Now to him who works, the reward is not counted as grace, but as something owed.

But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.

Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,

Blessed is the man whom the Lord will by no means charge with sin."

He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them.

He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.

For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.

For this cause it is of faith, that it may be according to grace, to the end that the promise may 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.

As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.

Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be."

but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead,

who was delivered up for our trespasses, and was raised for our justification.

through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.

and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us.

Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come.

The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification.

For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ.

May it never be! We who died to sin, how could we live in it any longer?

Or don't you know that all we who were baptized into Christ Jesus were baptized into his death?

For he who has died has been freed from sin.

Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness?

Or don't you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives?

Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God.

What a wretched man I am! Who will deliver me out of the body of this death?

There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit.

that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit.

Those who are in the flesh can't please God.

But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"

For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope

Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body.

For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees?

He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God.

We know that all things work together for good for those who love God, to those who are called according to his purpose.

For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.

Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.

What then shall we say about these things? If God is for us, who can be against us?

He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things?

Who could bring a charge against God's chosen ones? It is God who justifies.

Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.

Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword?

No, in all these things, we are more than conquerors through him who loved us.

who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;

of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.

That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed.

For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,

For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."

So then it is not of him who wills, nor of him who runs, but of God who has mercy.

So then, he has mercy on whom he desires, and he hardens whom he desires.

You will say then to me, "Why does he still find fault? For who withstands his will?"

But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"

us, whom he also called, not from the Jews only, but also from the Gentiles?

As he says also in Hosea, "I will call them 'my people,' which were not my people; and her 'beloved,' who was not beloved."

Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;

What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith;

even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed."

For Christ is the fulfillment of the law for righteousness to everyone who believes.

For Moses writes about the righteousness of the law, "The one who does them will live by them."

But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down);

or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)"

For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him.