the gospel concerning his Son, who was born of the seed of David as to the flesh,

and shown with power to be the Son of God as to his spirit of holiness, by the resurrection of the dead, Jesus Christ our Lord;

In the first place, I thank my God through Jesus Christ for all of you, that your faith is spoken of throughout the whole world.

For God is my witness, whom I serve with my spirit in the gospel of his Son, how constantly I make mention of you, always in my prayers

that is, that I may be edified among you, and you also, through each others faith, both yours and mine.

But I would not have you ignorant, brethren, that I often purposed to come to you, though I have been hindered hitherto, that I might have some fruit of my labors among you also, as among the other gentiles.

I am debtor both to Greeks and barbarians, both to the wise and the unwise.

For I am not ashamed of the gospel; for to every believer, to the Jew first and also to the Greek, it is the power of God unto salvation.

For therein is revealed the righteousness which is of God from faith to faith; as it is written, "But the righteous shall live by faith."

For the wrath of God is revealed from heaven against all impiety and unrighteousness of men, who keep down the truth in unrighteousness.

Because that which may be known of God is manifest within them; for God made it manifest to them.

Because though they knew God, they did not glorify him as God, nor were they thankful to him; but became perverse in their reasonings, and their senseless minds were darkened;

professing to be wise, they became fools,

because they changed the true God for false gods, and adored and worshipped created things rather than the Creator, who is blessed for ever. Amen.

and in like manner the men also, neglecting the natural use of the female, burned with lust for one another, men with men practising that which is shameful, and receiving in themselves the due recompense of their error.

And as they did not choose to retain God in their knowledge, God gave them up to a reprobate mind, to do things which are shameful;

But we know that the judgment of God is according to truth against those who practise such things.

Or dost thou despise the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God is leading thee to repentance?

Tribulation and distress will be upon every soul of man whose works are evil, of the Jew first, and also of the Greek;

but glory, honor, and peace, to every one whoso works are good, to the Jew first, and also to the Greek.

For there is no respect of persons with God.

For as many as have sinned without a law, will also perish without a law; and as many as have sinned under a law, will be judged by a law,

for it is not the hearers of a law who are righteous before God, but the doers of a law will be accounted righteous;

for when the gentiles, who have no law, do by nature what is required by the Law, these, having no law, are a law to themselves;

since they show that what the Law requireth is written in their hearts, their conscience bearing witness, and their thoughts in turn accusing or defending them;

For, as it is written, "the name of God is on your account blasphemed among the gentiles."

For circumcision is indeed a benefit to thee, if thou keep the Law; but if thou art a breaker of the Law, thy circumcision hath become uncircumcision.

If then he who is uncircumcised keep the precepts of the Law, shall not he though uncircumcised be regarded as circumcised?

For he is not a Jew, who is one outwardly, nor is that circumcision, which is outward, in the flesh;

but he is a Jew who is one inwardly; and circumcision is of the heart, spiritual, not literal, whose praise is not of men, but of God.

What then is the advantage of the Jew? or what the benefit of circumcision?

Far be it! yea, let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned."

But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.)

For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner?

And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just.

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

there is none that hath understanding, there is none that diligently seeketh God;

they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one.

Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips.

Their mouth is full of cursing and bitterness.

There is no fear of God before their eyes."

Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin.

But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony,

even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction.

being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus,

whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times;

in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith.

Where then is the boasting? It is excluded. By what law? of works? Nay; but by the law of faith.

We conclude therefore, that a man is accepted as righteous through faith, without the works of the Law.

Or is God [the God] of Jews alone? Is he not also the God of gentiles? Yea, of gentiles also.

Seeing there is but one God, who will accept the circumcised as righteous by faith, and the uncircumcised through faith.

What advantage then shall we say that Abraham our father had as to the flesh?

For if Abraham was accepted as righteous through works, he hath ground of boasting. But he hath no ground of boasting before God.

For what saith the scripture? "Abraham had faith in God, and it was accounted unto him as righteousness."

Now to him that performeth works, the reward is not accounted a matter of grace, but of debt;

but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness;

as David also speaketh of the blessedness of the man whom God accepteth as righteous without works:

"Blessed are they whose iniquities are forgiven, and whose sins are covered.

Blessed is the man whom the Lord shall not charge with sin."

Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness.

And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also;

For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect.

For the Law is the cause of wrath; for where there is no law there is no transgression.

Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all

(as it is written, "I have made thee a father of many nations") in the sight of that God whom he believed, who giveth life to the dead, and calleth the things that are not, as though they were.

being fully convinced, that what he hath promised, he is able also to perform.

who was delivered up on account of our trespasses, and raised from the dead that we might be accepted as righteous.

Therefore being accepted as righteous through faith, we have peace with God through our Lord Jesus Christ;

and hope will not disappoint us; because the love of God hath been shed abroad in our hearts by the Holy Spirit which hath been given to us.

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

Much more then, being now accepted as righteous through his blood, we shall be saved through him from the [coming] wrath.

So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned

(for all the time before the Law sin was in the world; but sin is not set to ones account when there is no law.

Yet death reigned from Adam to Moses, even over those who had not sinned in the manner in which Adam transgressed; who is a type of him who was to come.

But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many.

And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences.

As then through one trespass all men have come under condemnation, so through one act of righteousness all obtain the gift of righteousness unto life.

For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous.

that as sin reigned in death, so grace might reign through righteousness to everlasting life, through Jesus Christ our Lord.

What shall we say then? Let us continue in sin, that grace may abound still more?

Are ye ignorant, that all of us who were baptized into Jesus Christ, were baptized into his death?

We then by this baptism into his death were buried with him; that as Christ was raised from the dead by the glorious power of the Father, so we also might walk in newness of life.

Thus do ye too consider yourselves as dead to sin, but alive to God, through Jesus Christ.

nor yield up your members to sin as instruments of unrighteousness; but yield up yourselves to God, as being alive from the dead, and your members to God as instruments of righteousness.

Know ye not, that whomever ye choose to obey as a master, his bondmen ye are, whether of sin whose fruit is death, or of obedience whose fruit is righteousness?

I speak in a way common among men on account of the weakness of your flesh. For as ye once yielded your members as slaves to impurity and to iniquity, in order to commit iniquity, so now yield your members as bondmen to righteousness in order to become holy.

What fruit then had ye at that time from those things of which ye are now ashamed? For the end of those things is death.

But now having been delivered from the slavery of sin, and having become the bondservants of God, ye have holiness as the fruit, and everlasting life as the end.

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

Know ye not, brethren, (for I am speaking to those who are acquainted with the Law,) that the Law hath dominion over a man only as long as he liveth?

For the married woman is bound by law to her husband while he liveth; but if the husband die, she is released from the law which bound her to him.

So then, if while her husband is living she connect herself with another man, she will be called an adulteress; but if her husband die, she is no longer bound by that law, so that she will not be an adulteress, though she connect herself with another man.

What then shall we say? Is the Law sin? God forbid! But I should not have known sin, except by the Law; for I should not have known sinful desire, unless the Law had said, "Thou shalt not covet."

But sin, seizing the opportunity, wrought in me by means of the commandment all manner of sinful desire; for without the Law sin is dead.

and the very commandment whose design was life, I found to issue in death.

So that the Law is holy, and the commandment holy, and right, and good.

Did then that which is good become death to me? Far be it! but sin; that it might become manifest as sin, causing death to me by means of that which is good; that sin by means of the commandment might become exceedingly sinful.

For we know that the Law is spiritual; but I am unspiritual, a slave sold to sin.

But if I do what I would not, I assent to the Law that it is good.

Now, however, it is no longer I that do it, but sin that dwelleth in me.