For in it there is the revelation of the righteousness of God from faith to faith: as it is said in the holy Writings, The man who does righteousness will be living by his faith.

Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

affliction and distress for every human being who does evil, first to the Jew, and also to the Greek;

but glory, honor, and peace for everyone who does what is good, first to the Jew, and also to the Greek.

because God does not show partiality.

For merely hearing the law read does not make men upright with God, but men who practice the law will be recognized as upright.

well then, you who teach others, do you not teach yourself? You who preach against stealing, do you steal [in ways that are discrete, but just as sinful]?

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 what advantage does the Jew have? Or what is the benefit of circumcision?

But what if some [of the Jews] were unfaithful? Does their lack of faith nullify the faithfulness of God? Certainly not!

Now if our wrongdoing serves to emphasize more clearly that God does what is right, what should we say about that? Is God being unjust for sending [His] wrath [on the world]? (I am raising a human objection).

What does this mean? Are we Jews at a disadvantage? Not at all. We have already charged Jews and Greeks all alike with being under the control of sin.

As it is said in the holy Writings, There is not one who does righteousness;

All have turned away;
all alike have become useless.
There is no one who does what is good,
not even one.

Then what becomes of our boasting? It is shut out. On what principle? What a man does? No, but whether a man has faith.

Does God belong to the Jews alone? Does he not belong to the heathen too? Of course he belongs to the heathen too;

What then shall we say that Abraham, our forefather humanly speaking, has found? [Has he obtained a favored standing?]

For what does the Scripture say?

Abraham believed God,
and it was credited to him for righteousness.

Now, the reward is credited to him who does works, not as of grace but as a debt.

But to the one who does not work, but believes on Him who declares the ungodly to be righteous, his faith is credited for righteousness.

So David, too, describes the happiness of the man to whom God credits right standing with Himself, without the things he does having anything to do with it:

Happy the man whose sin the Lord does not charge against him!"

Does this blessedness then rest on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.

as the Scripture says, "I have made you the father of many nations." The promise is guaranteed in the very sight of God in whom he had faith, who can bring the dead to life and call into being what does not exist.

This hope will not disappoint us, because God’s love has been poured out in our hearts through the Holy Spirit who was given to us.

For rarely does one die for the righteous. Yet perhaps for a good person someone might dare to die.

the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind.

We know that Christ was raised from the dead, never to die again, because death does not have control over Him any longer.

What, then, does this mean? Should we go on sinning because we are not under Law but under grace? Of course not!

and now it is no longer I that do these things, but the sin which has its home within me does them.

For I know that good does not live in me, that is, in my flesh. For the willing is present in me, but the doing [of] the good [is] not.

But if I do that which I desire not to do, it can no longer be said that it is I who do it, but the sin which has its home within me does it.

For the mind-set of the flesh is hostile to God because it does not submit itself to God’s law, for it is unable to do so.

You, however, are not in the flesh, but in the Spirit, since the Spirit of God lives in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.

For we have been saved in hope; but hope seen is not hope; for what any one sees, why does he also hope?

but if we hope for what is yet to come, our patience does necessarily intervene.

Who [i.e., what] can separate us from Christ's love [for us]? [i.e., what unfortunate circumstance of life might suggest that Christ does not love us?] Would [it be] trouble? Or distress? Or persecution? Or inadequate food? Or inadequate clothing? Or danger? Or [even] death?

No, [suffering any one of these things is not proof that Christ does not love us], for in spite of all these things we have a decisive victory [over life's difficulties] through [the care shown us by] Christ who loved us.

It is not, of course, as if God's word had failed! Far from it! 'Israel' does not mean everyone who belongs to Israel;

and though the children were still unborn and had done nothing either good or bad (to confirm the divine purpose in election which depends upon the call of God, not on anything man does),

So then it does not depend on human will or effort but on God who shows mercy.

You will say to me, therefore, “Why then does He still find fault? For who can resist His will?”

But who indeed are you -- a mere human being -- to talk back to God? Does what is molded say to the molder, "Why have you made me like this?"

Or does the potter not have authority over the clay, to make from the same lump a vessel that [is] for {honorable use} and [one] that [is] for {ordinary use}?

To what conclusion does this bring us? Why, that the Gentiles, who were not in pursuit of righteousness, have overtaken it--a righteousness, however, which arises from faith;

For Moses writes about the righteousness that is from the law: The one who does these things will live by them.

"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].

On the contrary, what does it say? The message is near you, in your mouth and in your heart. This is the message of faith that we proclaim:

But I say, Whether does not Israel know? Moses first says, I will provoke you to jealousy with that which is no nation, and with a nation void of understanding I will anger you.

But what does the divine response say to him? "I have left for myself seven thousand people who have not bent the knee to Baal."

What, then, does this mean? It means that Israel failed to obtain what it was seeking, but the selected group obtained it while the rest were hardened.

For God does not change His mind about the gifts He gives and the people He calls [to Him].

or he who exhorts, in the exhortation; he who gives, in simplicity; he who leads, in diligence; he who does mercy, in cheerfulness.

For civil authorities are not a terror to the man who does right, but they are to the man who does wrong. Do you want to have no dread of the civil authorities? Then practice doing right and you will be commended for it.

For government is God’s servant for your good. But if you do wrong, be afraid, because it does not carry the sword for no reason. For government is God’s servant, an avenger that brings wrath on the one who does wrong.

But if you do what is wrong, you should be afraid, for it is not without reason that they bear the sword. Indeed, they are God's servants to administer punishment to anyone who does wrong. Therefore, it is necessary for you to be acquiescent to the authorities, not only for the sake of God's punishment, but also for the sake of your own conscience.

Love does no wrong to his neighbour, so love makes the law complete.

Let not him who takes food have a low opinion of him who does not: and let not him who does not take food be a judge of him who does; for he has God's approval.

He who keeps the day, keeps it to the Lord; and he who takes food, takes it as to the Lord, for he gives praise to God; and he who does not take food, to the Lord he takes it not, and gives praise to God.

But why doest thou then judge thy brother? Other why dost thou despise thy brother? We shall all be brought before the judgment seat of Christ.

for the gospel dispensation does not consist in meats and drinks, but in piety and peace, and spiritual joy.

Do not undo God's work for the sake of what you eat. Though everything is 'clean,' yet, if a man eats so as to put a stumbling- block in the way of others, he does wrong.

Do you have a conviction? Keep it to yourself before God. The man who does not condemn himself by what he approves is blessed.

But he who is in doubt is judged if he takes food, because he does it not in faith; and whatever is not of faith is sin.

Gaius, with whom I am living, whose house is open to all the church, sends his love, so does Erastus, the manager of the accounts of the town, and Quartus, the brother.