this gospel is concerning his Son, Jesus Christ our Lord, who was born of David's posterity in respect of his bodily nature,

but was by his resurrection from the dead instated as Son of God, with power, in respect of his spirit of holiness.

It is through him, even Jesus Christ our Lord, that I received grace and apostleship to promote obedience to the faith among all the Gentiles, for his name's sake;

First I thank my God, through Jesus Christ, for all of you, because your faith is being proclaimed throughout all the world.

God is my witness, to whom I render holy service in my spirit in the gospel of his Son, how unceasingly I am ever making mention of you in my prayers,

that is, that I with you may be encouraged by you, each of us by the other's faith, yours and mine.

I want you to know, brothers, that many a time I have planned to come to you??hough until now I have been hindered??o as to have some harvest-fruit among you also, even as I have among the rest of the Gentiles.

So much as in me is, I am ready to preach the gospel to you also who are in Rome.

FOR I AM PROUD OF THE GOSPEL. IT IS GOD'S SAVING POWER FOR EVERY ONE WHO BELIEVES. FOR THE JEW FIRST, AND ALSO FOR THE GENTILE.

FOR IN IT IS BEING REVEALED A RIGHTEOUSNESS WHICH PROCEEDS FROM GOD, FROM FAITH UNTO FAITH; AS IT IS WRITTEN.

For God's wrath is ever being revealed from heaven against all ungodliness and unrighteousness of men who smother the truth by their unrighteousness.

This is so because that which may be known of God is manifest among them; for God has made it manifest to them.

For although they knew God, yet they did not glorify him as God, nor give him thanks; but became vain in their reasoning, and their senseless minds were darkened.

While they professed to be wise, they became fools,

because they exchanged the truth of God for an untruth, and worshiped and served the creature, rather than the Creator who is blessed forever. Amen.

That is why God has given them up to passions of dishonor; for on the one hand their women actually changed the natural function of sex into that which is against nature;

and on the other hand their men likewise abandoned the natural use of women, and were ablaze with passion for one another; men with men practising shameless acts and receiving in their own person that recompense of their wrong-doing which necessarily followed.

And just as they refused to continue to retain God in their knowledge, so did God cast them out to an outcast mind, to do those things which were indecent.

"We know that God's judgment against those who practise such vices is in accord with the truth," you say?

Or do you despise the riches of his kindness and forbearance and long patience? Do you not know that the kindness of God is leading you to repentance?

In your hardness and impenitence of heart you are treasuring up for yourself wrath on the Day of Wrath, when the righteous judgment of God is revealed.

For there is no partiality with God.

For it is not the hearers of law who are righteous in the eyes of God; nay, it is the doers of law who will be accounted righteous.

For they show that the work of the Law is written in their hearts, while their conscience bears them witness, as their reasonings accuse, or it may be defend, them,

For the name of God is continually blasphemed among the Gentiles because of you, even as the Scripture itself says.

Circumcision does indeed profit, if you are obedient to the Law; but if you habitually break the Law, your circumcision is become uncircumcision.

For the real Jew is not the man who is one outwardly, and the real circumcision is not outward in the flesh;

but the real Jew is one inwardly, and real circumcision is heart??ircumcision, spiritual, not literal, praised not by men, but by God.

What special privilege, then, has the Jew? Or what is the use of circumcision?

By no means! Be sure that God is ever true, though all mankind prove false. As it is written, That thou mayest be found just in thine argument, And gain thy cause when thou contendest.

But if our unrighteousness thus brings out God's righteousness, what shall we say? Is God unrighteous?? speak after the manner of men??hen he inflicts his anger on us?

Be it far from us; for in that case how could God judge the world?

But if by a falsehood of mine the truthfulness of God has been made to redound to his glory, why am I still tried as a sinner?

And why not say (as I myself am slanderously reported to say), "Let us do evil that good may come out of it"? Such arguments are rightly condemned.

As it is written. There is none righteous, no, not one;

There is none that understands, none that seeks for God!

All have swerved from the right path; Every one of them has become corrupt. There is none that practices good, no, not one.

Their throat is an open grave; With their tongues they have used deceit. The venom of asps is under their lips.

Their mouth is full of cursing and bitterness.

Reverence for God is not before their eyes.

I mean a righteousness coming from God through faith in Jesus Christ, for all who believe. For there is no distinction between Jew and Gentile,

but they are now being justified by his free grace through the deliverance that is in Christ Jesus.

For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness,

Then what becomes of boasting? It is shut out. What sort of law forbids it? A law of works? No, but a law of faith.

For I conclude that a man is justified by faith, altogether apart from the deeds of the Law.

Is God then the God of the Jews alone, and not of the Gentiles also? He is God of the Gentiles also,

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

For what does Scripture say? And Abraham believed God, and it was set down to his account as righteousness.

Now if a man earn his pay by his work, it is not counted to him as a favor, but it is paid him as a debt;

Just as David also speaks of the blessedness of the man to whom God imputes righteousness apart from actions.

Blessed he says are they whose iniquities have been forgiven, And whose sins have been covered.

Blessed is the man to whom the Lord will not impute sin.

Is this blessing, then, for the circumcised alone? or for the uncircumcised also? Abraham's faith, I say, was imputed to him for righteousness.

and he received circumcision as a sign, a seal of the faith-righteousness which he had while he was in uncircumcision; in order that he might be the father of all who believe, even though they are uncircumcised; so that righteousness might be imputed to them.

He is the father of circumcision to those who are not merely circumcised, but who also walk in the steps of that faith of our father Abraham which he held while he was as yet uncircumcised.

For if those who are righteous through law are heirs, faith is empty and the promise becomes void.

For law works wrath; but where there is no law, neither is there transgression.

This is why righteousness is of faith, that it may be a free gift; so that the promise stands firm to all Abraham's posterity; not to his children of his faith. For in the sight of the God in whom he believed, who gives life to the dead, and calls into being that which is not, Abraham is the father of us all both Jews and Gentiles,

as it is written, I have made you a father of many nations.

Though he was about a hundred years old, his faith did not fail him when he regarded his own body, now as good as dead. and remembered Sarah's barrenness.

Now these words were not written simply for his sake, but for us as well.

For it will be "reckoned for righteousness." to us also, who believe on him that raised from the dead our Lord Jesus;

Since we stand justified as the result of faith, let us continue to enjoy the peace we have with God through our Lord Jesus Christ.

and fortitude character, and character, hope??5 a hope which never disappoints us. For through the Holy Spirit who has given to us, the "brimming river of the love of God" has overflowed in our hearts.

But God gives proof of his love to us by the fact that while we were still sinners, Christ died for us.

Nevertheless, from Adam to Moses death reigned as king, even over those who had not sinned after the likeness of Adam's transgression. Now Adam is a type of Him who was to come.

But the free gift is not like the transgression; for if through the transgression of that one man the rest on men died, much more did the grace of God and the gift given in his grace in the one Man, Jesus Christ, overflow unto the rest of men.

And it is not with the free gift as it was through the one that sinned; for the judgment came from one transgression unto condemnation; but the free gift came from many transgressions unto acquittal.

For if through the transgression of the one, death reigned as king through the one, much more shall those who receive the overflowing grace and gift of righteousness reign as kings in life through One, through Jesus Christ.

It follows then, as through the transgression of one man came condemnation unto all men, even so through the act of righteousness of One came acquittal and life to all men.

For just as through the disobedience of one man the rest were made sinners; even so by the obedience of One shall all the rest be made righteous.

in order that as sin has ruled as king in death, so also grace might rule as king in righteousness which issues in eternal life, through Jesus Christ our Lord,??urs!

For do you not know that all of us who have been baptized into Jesus Christ, have been baptized into his death?

We have been buried together with him, then, through baptism into his death, in order that just as Christ was raised from the dead through the glory of the Father, so also we should live in a newness of life.

For this we know, that our old self was crucified with Christ, in order that the slave of sin might be destroyed; so that we should no longer be in slavery to sin??7 for he who is dead is set free from sin.

For the death that he died, he died unto sin once for all; but the life that he lives he is living unto God.

Therefore let not sin rule as king in your mortal body, compelling you to obey its lusts.

Do not continue to present any part of your body to sin to be used as a weapon of unrighteousness. On the contrary, be presenting yourselves to God, as alive from the dead, and the various parts of your bodies to be used as weapons of righteousness.

Do you not know that when you surrender yourselves as slaves to any one to obey him, you are his slaves whom you obey; whether it be sin, whose end is death, or obedience, whose end is righteousness?

and being set free from sin, you became the slaves of righteousness??19 I speak in these homely figures because of the weakness of your fleshly nature??ust as you once surrendered your faculties into slavery to impurity and to all lawlessness, so now you must surrender your faculties into slavery to righteousness, unto deeds of holiness.

What harvest-fruit then had you at that time in the things of which you are now ashamed? For the end of those things is death.

But now that you have been set free from sin and become slaves of God, the harvest-fruit which you are reaping tends to produce holiness, and it ends is life eternal.

FOR THE POOR WAGES OF SIN IS DEATH, BUT THE FREE GIFT OF GOD IS ETERNAL LIFE IN CHRIST JESUS, OUR MASTER.

For a married woman who has a husband is bound by law to her husband during his lifetime; but if her husband dies, she is released from the law of her husband.

So then, if during her husband lifetime, she unites herself with another man, she will be counted an adulteress; but if her husband dies, she is free from the Law, so that she is no adulteress, even if she unites herself with another man.

For while we were unspiritual, the sinful passions, aroused by the Law, were ever active in every part of our bodies, leading us to bear fruit unto death.

What shall we say then? Is the Law sin? Certainly not. On the contrary I should not have become acquainted with sin had it not been for the Law; for except the Law had repeatedly said, "Thou shalt not lust," I should never have known the sin of lust.

But when sin had gained a vantage-ground, by means of the commandment, it stirred up within me all manner of lust; for where there is no law, sin is dead.

So then the Law is holy, and the commandment is holy and righteous and good.

Did then that which was good become for me death? Never! but sin did; that it might be manifest as sin, by that the unutterable malignity of sin might become plain through the commandment.

For we know that the Law is spiritual; but as for me, I am a creature of flesh, bought and sold under the dominion of sin.

For what I perform I know not; what I practise is not what I intend to do, but what I detest, that I habitually do.

If then I habitually do what I do not intend to do, I am consenting to the Law, that it is right.

And now it is longer I myself who do the deed, but it is sin which has its home in me.

For I know that in me, that is in my flesh, no good thing has its home; for while to will is present with me, to carry out that which is right is not.

But if I do the very thing I do not intend to do, it is no more I who practise it, but sin which has its home in me.

I find, then, this law, that when I intend to do good, evil is ever present with me.

but I find a different law in my bodily faculties, waging war with the law of my will, and taking me prisoner to that law of sin which is in my bodily faculties.

Oh, thank God! it is through Jesus Christ our Lord. So then I myself in my will am in thralldom to the law of God; yet in my animal nature I am in thralldom to the law of sin.

Thus there is now no condemnation to those who are in Christ Jesus;