on that day when, as my gospel proclaims, God will judge the secrets [all the hidden thoughts and concealed sins] of men through Christ Jesus.

And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

an informer of them which lack discretion, a teacher of the unlearned, which hast the example of that which ought to be known, and of the truth in the law.

Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

Why, it is owing to you that the name of God is maligned among the Gentiles, as scripture says!

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.

So, if an uncircumcised person [i.e., a Gentile] obeys [the rest of] the requirements of the law, will not the fact that he is not circumcised be considered [by God] as though he were?

and that which is uncircumcision by nature, perfecting the law, will judge you, who through the letter and circumcision are a transgressor of the law.

For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

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

Much every way: chiefly, because that unto them were committed the oracles of God.

And if some have no faith, will that make the faith of God without effect?

God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

But if our unrighteousness demonstrates the righteousness of God, what shall we say? God is not wrong to inflict His wrath [on us], is He? (I am speaking in purely human terms.)

No indeed; for in that case how shall He judge all mankind?)

And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

As has been written, That there is no just one, not one:

There is none that understandeth, there is none that seeketh after God.

They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

Now we know that whatsoever the law saith,

Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin.

Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets.

Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

There is no difference: For all have sinned, and lack the praise that is of valour before God:

Being justified freely by his grace through the redemption that is in Christ Jesus:

Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

What, then, is there to boast about? That has been eliminated. On what principle? On that of actions? No, but on the principle of faith.

Therefore we conclude that a man is justified by faith without the deeds of the law.

Or can it be that God is the God only of the Jews? Is not he also the God of the Gentiles?

if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

Do we, then, through faith make the law of no effect? in no way: but we make it clear that the law is important.

What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

For if Abraham was justified [that is, acquitted from the guilt of his sins] by works [those things he did that were good], he has something to boast about, but not before God.

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

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

As David says that there is a blessing on the man to whose account God puts righteousness without works, saying,

That person whose sin will not be held against him by the Lord is [truly] blessed."

Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

For if they that are of the law are heirs, faith is made void, and the promise is made of none effect:

Therefore it is of faith, that it might be by grace; to the end the promise might 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, A father of many nations have I made thee) before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were.

Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.

His faith did not weaken when he thought about his own body (which was already as good as dead now that he was about a hundred years old) or about Sarah's inability to have children,

Yet he looked for the promise of God [to be fulfilled] and did not waver, doubting [that it would happen], but his faith strengthened him. He honored God

And being fully persuaded that, what he had promised, he was able also to perform.

Therefore his faith was credited to him as righteousness (right standing with God).

Now it was not written for his sake alone, that it was imputed to him;

But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

Who was put to death for our evil-doing, and came to life again so that we might have righteousness.

Therefore, since we have been justified [that is, acquitted of sin, declared blameless before God] by faith, [let us grasp the fact that] we have peace with God [and the joy of reconciliation with Him] through our Lord Jesus Christ (the Messiah, the Anointed).

through whom also, as the result of faith, we have obtained an introduction into that state of favour with God in which we stand, and we exult in hope of some day sharing in God's glory.

And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

For we know that trouble develops endurance, and endurance strength of character, and strength of character hope,

and the hope doth not make ashamed, because the love of God hath been poured forth in our hearts through the Holy Spirit that hath been given to us.

Seeing that, Christ, we being weak as yet, seasonably, in behalf of such as were ungodly, died.

Why, it is scarcely conceivable that any one would die for a simply just man, although for a good and lovable man perhaps some one, here and there, will have the courage even to lay down his life.

But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

Therefore, since we have now been justified [declared free of the guilt of sin] by His blood, [how much more certain is it that] we will be saved from the wrath of God through Him.

For if while we were enemies we were reconciled to God through the death of His Son, it is much more certain, having been reconciled, that we will be saved [from the consequences of sin] by His life [that is, we will be saved because Christ lives today].

And not only that, but we are making our boast in God, through our Lord Jesus Christ, through whom now we have received the reconciliation.

Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

But the free gift [of God] is not like the trespass [because the gift of grace overwhelms the fall of man]. For if many died by one man’s trespass [Adam’s sin], much more [abundantly] did God’s grace and the gift [that comes] by the grace of the one Man, Jesus Christ, overflow to [benefit] the many.

And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ.

It follows then that just as the result of a single transgression is a condemnation which extends to the whole race, so also the result of a single decree of righteousness is a life-giving acquittal which extends to the whole race.

For just as that one man's disobedience made the mass of mankind sinners, so this one's obedience will make the mass of them upright.

Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

What shall we say then? Shall we continue in sin, that grace may abound?

God forbid. How shall we, that are dead to sin, live any longer therein?

Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

For, if we have come to be grown together in the likeness of his death, certainly, in that of his resurrection also, shall we be.

Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

For he that is dead is freed from sin.

Now if we be dead with Christ, we believe that we shall also live with him:

Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

Likewise, imagine ye also, that ye are dead concerning sin: but are alive unto God through Jesus Christ our Lord.

Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

I am speaking in simple terms because of the frailty of your human nature. Just as you once offered the parts of your body as slaves to impurity and to greater and greater disobedience, so now, in the same way, you must offer the parts of your body as slaves to righteousness that leads to sanctification.

What fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death.

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.

Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?

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.

Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.