Much more then, being now justified by his blood, shall we be saved from the wrath of God through him.

For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

And the free giving has not the same effect as the sin of one: for the effect of one man's sin was punishment by the decision of God, but the free giving had power to give righteousness to wrongdoers in great number.

For if by the trespass of the one (Adam), death reigned through the one (Adam), much more surely will those who receive the abundance of grace and the free gift of righteousness reign in [eternal] life through the One, Jesus Christ.

So then as through one trespass [Adam’s sin] there resulted condemnation for all men, even so through one act of righteousness there resulted justification of life to all men.

For just as through one man’s disobedience [his failure to hear, his carelessness] the many were made sinners, so through the obedience of the one Man the many will be made righteous and acceptable to God and brought into right standing with Him.

But the Law came to increase and expand [the awareness of] the trespass [by defining and unmasking sin]. But where sin increased, [God’s remarkable, gracious gift of] grace [His unmerited favor] has surpassed it and increased all the more,

so that, as sin reigned in death, so also grace would reign through righteousness which brings eternal life through Jesus Christ our Lord.

What shall we say [to all this]? Should we continue in sin and practice sin as a habit so that [God’s gift of] grace may increase and overflow?

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

For if we have become one with Him [permanently united] in the likeness of His death, we will also certainly be [one with Him and share fully] in the likeness of His resurrection.

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

Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

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.

For sin will no longer be a master over you, since you are not under Law [as slaves], but under [unmerited] grace [as recipients of God’s favor and mercy].

What then? shall we sin, because we are not under the law, but under grace? God forbid.

Do you not know that when you continually offer yourselves to someone to do his will, you are the slaves of the one whom you obey, either [slaves] of sin, which leads to death, or of obedience, which leads to righteousness (right standing with God)?

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.

Now, having got your freedom from sin, ye have become bondmen to righteousness.

So what benefit did you get at that time from the things of which you are now ashamed? [None!] For the outcome of those things is death!

But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

So if, while the husband is living, she is joined to another man, she will get the name of one who is untrue to her husband: but if the husband is dead, she is free from the law, so that she is not untrue, even if she takes 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.

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 shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

But sin, finding an opportunity through the commandment [to express itself] produced in me every kind of coveting and selfish desire. For without the Law sin is dead [the recognition of sin is inactive].

For by means of God's commandment [against sinning], sin found an opportunity to deceive me and [even] kill me [spiritually].

Wherefore the law is holy, and the commandment holy, and just, and good.

Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

If then I do that which I would not, I consent unto the law that it is good.

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 the good that I would I do not: but the evil which I would not, that I do.

I find then a law, that, when I would do good, evil is present with me.

For I delight in the law of God after the inward man:

I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

So then they that are in the flesh cannot please God.

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

And if Christ lives in your hearts, even though the body is [doomed to] death because of [Adam's ?] sin; yet the spirit is [destined to] live [forever] because of being [made] right with God. [Note: Some take "spirit" here to be "Spirit" and make it "The Holy Spirit gives you life." See next verse].

But if the Spirit of God, who raised up Jesus from the dead, lives in your hearts, [then] that One [i.e., God] who raised up Christ Jesus from the dead, will restore life to your mortal bodies also, through [the power of] God's Spirit who lives in your hearts.

For as many as are led by the Spirit of God, they are the sons of God.

For you did not get the spirit of servants again to put you in fear, but the spirit of sons was given to you, by which we say, Abba, Father.

The Spirit itself beareth witness with our spirit, that we are the children of God:

And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

For the creation was subjected to futility -- not willingly but because of God who subjected it -- in hope

Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

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].

And in the same way the Spirit is a help to our feeble hearts: for we are not able to make prayer to God in the right way; but the Spirit puts our desires into words which are not in our power to say;

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].

And [that class of] persons whom God [so] predetermined, He also called [through the Gospel. See II Thess. 2:14]. And those He called, He also made right with Himself. And those He made right with Himself, He also [determined to be] honored [i.e., in the future life].

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

God did not withhold His own Son [from dying], but offered Him up for all of us. [Since He did that], will He not, along with Jesus, freely give us everything [else] also?

Who shall lay any thing to the charge of God's elect? It is God that justifieth.

Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Who shall separate us from the love of God? Shall tribulation? Or anguish? Or persecution, other hunger? Other nakedness? Other peril? Other sword?

Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

For [if it were possible] I would wish that I myself were accursed, [separated, banished] from Christ for the sake [of the salvation] of my brothers, my natural kinsmen,

Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

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 are all [Jewish] people children [of God], [simply] because they are Abraham's descendants. But [Gen. 21:12 says], "It is through Isaac that you [i.e., Abraham] will have descendants."

That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

For this is the word of God's undertaking, At this time will I come, and Sarah will have a son.

And not only this, but Rebecca also being with child by one, by our father Isaac??11 for the children not yet being born, nor having done any thing good or evil, that the purpose of God according to election might continue, not of works but of him that calls,??12 it was said to her that the older shall serve the younger;

(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

For even before the twins were born, and therefore had not done anything good or bad, Rebecca was told [Gen. 25:23], "The older one [i.e., Esau] will serve the younger one [i.e., Jacob]." This was so that God's purpose of choosing and calling [whomever He wanted to] might prevail, instead of [it depending on] what a person did.

Just as it is written [Mal. 1:2-3], "I [i.e., God] loved Jacob, but hated Esau."

What shall we say then? Is there unrighteousness with God? God forbid.

God says to Moses, I will have mercy on whom I choose to have mercy, I will have compassion on whom I choose to have compassion.

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Therefore, God has mercy on whomever he chooses, and he hardens the heart of whomever he chooses.

"Why then does God still find fault?" you will ask; "for who is resisting His will?"

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

God said this also, in Hosea [2:23], "I [i.e., God] will call those people mine who were not [previously] my people. And [I will call] her 'dearly loved' who was not [previously] loved."

And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

And Isaiah says about Israel, Even if the number of the children of Israel is as the sand of the sea, only a small part will get salvation:

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

Even as Isaiah says in an earlier place, "Were it not that the Lord, the God of Hosts, had left us some few descendants, we should have become like Sodom, and have come to resemble Gomorrah."

What shall we say then? That Gentiles, who did not pursue righteousness [who did not seek salvation and a right relationship with God, nevertheless] obtained righteousness, that is, the righteousness which is produced by faith;

whereas Israel, [though always] pursuing the law of righteousness, did not succeed in fulfilling the law.

Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

For I bear them record that they have a zeal of God, but not according to knowledge.

For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

For Christ is the end of the law [it leads to Him and its purpose is fulfilled in Him], for [granting] righteousness to everyone who believes [in Him as Savior].

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;

"And [do not ask yourself], 'Who will go down into the deep hole?'" (in order to bring Christ up from the dead). [Note: This "deep hole" probably refers to the unseen place of departed spirits, or possibly the grave. Being made right with God does not require something as difficult as bringing Christ down from heaven or up from the dead (which God had already done), but is within easy reach of everyone].

But what does it say? “The word is near you, in your mouth and in your heart”—that is, the word [the message, the basis] of faith which we preach—

That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

For with the heart a person believes [in Christ as Savior] resulting in his justification [that is, being made righteous—being freed of the guilt of sin and made acceptable to God]; and with the mouth he acknowledges and confesses [his faith openly], resulting in and confirming [his] salvation.

And the Jew is not different from the Greek: for there is the same Lord of all, who is good to all who have hope in his name:

Because, Whoever will give worship to the name of the Lord will get salvation.