For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband.

So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

For while we were living according to our human nature, sinful passions were at work in our bodies by means of the Law, to bear fruit resulting in death.

But now we have been released from the Law and its penalty, having died [through Christ] to that by which we were held captive, so that we serve [God] in the newness of the Spirit and not in the oldness of the letter [of the Law].

What will we say then? The law is sin? May it not happen! Yet I did not know sin except through law. For likewise I would not have known lust, if the law did not say, Thou shall not covet.

But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

There was a time when I myself, unconscious of Law, was alive; but when the Commandment was brought home to me, sin sprang into life, while I died!

For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

But if what I do not will, this I practise, I consent to the law that it is right.

For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

For I do not practise the good that I will; but the evil I do not will, that I do.

But if what I do not will, this I practise, it is no longer I that do it, but the sin that dwells in me.

I find then the law upon me who will to practise what is right, that with me evil is there.

For in my inmost self all my sympathy is with the Law of God;

but all through my body I see another principle in conflict with the law of my reason, which makes me a prisoner to that law of sin that runs through my body.

Wretched and miserable man that I am! Who will [rescue me and] set me free from this body of death [this corrupt, mortal existence]?

Thanks be to God [for my deliverance] through Jesus Christ our Lord! So then, on the one hand I myself with my mind serve the law of God, but on the other, with my flesh [my human nature, my worldliness, my sinful capacity—I serve] the law of sin.

For this cause those who are in Christ Jesus will not be judged as sinners.

For what the Law could not do [that is, overcome sin and remove its penalty, its power] being weakened by the flesh [man’s nature without the Holy Spirit], God did: He sent His own Son in the likeness of sinful man as an offering for sin. And He condemned sin in the flesh [subdued it and overcame it in the person of His own Son],

They who follow their earthly nature are earthly-minded, while they who follow the Spirit are spiritually minded.

Now the mind of the flesh is death [both now and forever—because it pursues sin]; but the mind of the Spirit is life and peace [the spiritual well-being that comes from walking with God—both now and forever];

And if the Spirit of Him who raised Jesus from the dead lives in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit, who lives in you.

Well then, my brothers, we owe a duty ??but it is not to the flesh! It is not to live by the flesh!

for if you are living according to the [impulses of the] flesh, you are going to die. But if [you are living] by the [power of the Holy] Spirit you are habitually putting to death the sinful deeds of the body, you will [really] live forever.

For all who are allowing themselves to be led by the Spirit of God are sons of God.

And if we are children, we have a right to a part in the heritage; a part in the things of God, together with Christ; so that if we have a part in his pain, we will in the same way have a part in his glory.

For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us.

For [even the whole] creation [all nature] waits eagerly for the children of God to be revealed.

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

that the creation itself will also be freed from its bondage to decay [and gain entrance] into the glorious freedom of the children of God.

For we know that the whole creation groaneth and travaileth in pain together until now.

And not only this, but we too, who have the first fruits of the Spirit [a joyful indication of the blessings to come], even we groan inwardly, as we wait eagerly for [the sign of] our adoption as sons—the redemption and transformation of our body [at the resurrection].

But if we have hope for that which we see not, then we will be able to go on waiting for it.

The spirit likewise softens our afflictions: for being at a loss to apply for the most proper relief; the spirit it self affects us with those pious ejaculations, which we can't well express.

And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

For [that class of] persons whom God knew beforehand He also predetermined to become conformed to the [spiritual] likeness of His Son, so that He could be the firstborn One among [His] many brothers [i.e., so He could be the preeminent example to all His followers. See Heb. 2:11].

What then shall we say to all these things? If God is for us, who can be [successful] against us?

He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Who will bring any charge against God’s elect (His chosen ones)? It is God who justifies us [declaring us blameless and putting us in a right relationship with Himself].

Who is the one who condemns us? Christ Jesus is the One who died [to pay our penalty], and more than that, who was raised [from the dead], and who is at the right hand of God interceding [with the Father] for us.

Who will separate us from the love of Christ? [Will] affliction or distress or persecution or hunger or lack of sufficient clothing or danger or the sword?

As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

Nay, in all these things we are more than conquerors through him that loved us.

nor height, nor depth, nor any other created thing, will be able to separate us from the [unlimited] love of God, which is in Christ Jesus our Lord.

Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

For this is the word of promise, At this time will I come, and Sara shall have a son.

Nor is that all: later on there was Rebecca too. She was soon to bear two children to her husband, our forefather Isaac--

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,

not by works but by the one who calls--it was said to her, "The older will serve the younger,"

What will we say then? Is there injustice from God? May it not happen!

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

So then God’s choice is not dependent on human will, nor on human effort [the totality of human striving], but on God who shows mercy [to whomever He chooses—it is His sovereign gift].

For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

On the contrary, who are you, O man, who answers [arrogantly] back to God and dares to defy Him? Will the thing which is formed say to him who formed it, “Why have you made me like this?”

And what if God, while choosing to make manifest the terrors of His anger and to show what is possible with Him, has yet borne with long-forbearing patience with the subjects of His anger who stand ready for destruction,

What if he means to show the wealth that lies in his glory for the objects of his mercy, whom he has made ready beforehand to receive glory ??24 that is, for us whom he has called from among the Gentiles as well as the Jews?

including us, whom he also called, not only from the Jews but from the gentiles as well?

As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

And it will be in the place where it was said to them, 'You [are] not my people,' there they will be called 'sons of the living God.'"

And Isaiah calls out concerning Israel: “Though the number of the sons of Israel be like the sand of the sea, it is only the remnant [a small believing minority] that will be saved [from God’s judgment];

For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

What will we say then? That the Gentiles who did not pursue righteousness, attained righteousness, even the righteousness from faith.

while the descendants of Israel, who were in pursuit of a Law that could give righteousness, have not arrived at one.

Why? Because they did not [attempt to do it] by faith [in Him], but by trying to fulfill all the requirements [of the law]. So, they stumbled over "the stumbling stone," [i.e., the Jews refused to become obedient to Christ. See I Pet. 2:6-8].

As it is written and forever remains written,

“Behold I am laying in Zion a Stone of stumbling and a Rock of offense;
And he who believes in Him [whoever adheres to, trusts in, and relies on Him] will not be disappointed [in his expectations].”

Brothers and sisters, my heart’s desire and my prayer to God for Israel is for their salvation.

For they are ignorant of the righteousness that comes from God while they try to establish their own, and they have not submitted to God's means to attain righteousness.

For Christ is the end of the law to justify all that believe.

For Moses writes that the man who practices the righteousness which is based on law [with all its intricate demands] shall live by it.

But the righteousness based on faith [which produces a right relationship with Him] says the following: “Do not 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 [as if we had to be saved by our own efforts, doing the impossible].”

because if you acknowledge and confess with your mouth that Jesus is Lord [recognizing His power, authority, and majesty as God], and believe in your heart that God raised Him from the dead, you will be saved.

For with their hearts men believe and so attain to righteousness, while with their lips they make their Profession of Faith and so find Salvation.

For the Scripture says, “Whoever believes in Him [whoever adheres to, trusts in, and relies on Him] will not be disappointed [in his expectations].”

For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

For “whoever calls on the name of the Lord [in prayer] will be saved.”

How then will they call upon [him] in whom they have not believed? And how will they believe [in him] about whom they have not heard? And how will they hear about [him] without one who preaches [to them]?

And how will they preach, unless they are sent? Just as it is written, "How timely [are] the feet of those who bring good news of good things."

But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

but all do not obey the gospel. for Esaias saith, "Lord, who hath believed our report?"

But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

And Isaiah is even bold enough to say, "I was found by those who did not seek me; I became well known to those who did not ask for me."

But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

You will say then, hath God discarded his people? by no means. for I my self am an Israelite, of the posterity of Abraham, of the tribe of Benjamin.

But what say to him the intimations of divine will I have left to myself seven thousand men, who bent not the knee to Baal.

Well, at the present day there is also a remnant, selected by grace.

and if by grace, it is not at all by works: since in that case grace is no more grace.

What then? Israel failed to obtain what it was seeking [that is, God’s favor by obedience to the Law], but the elect [those chosen few] obtained it, while the rest of them became hardened and callously indifferent;

Let their eyes be darkened, that they may not see, and bow down their back alway.

You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation.

Now if Israel’s transgression means riches for the world [at large] and their failure means riches for the Gentiles, how much more will their fulfillment and reinstatement be!

Now I am talking to you Gentiles, [and] since I am an apostle to the Gentiles, I will make the most of my ministry [to you],

For if their [present] rejection [of salvation] is for the reconciliation of the world [to God], what will their acceptance [of salvation] be but [nothing less than] life from the dead?

If the first portion [of dough offered as the first fruits] is holy, so is the whole batch; and if the root (Abraham, the patriarchs) is holy, so are the branches (the Israelites).