PAUL, a servant of Jesus Christ, a called apostle, set apart for the Gospel of God,

definitively marked out as the Son of God by miracle, according to the spirit of holiness, by the resurrection of the dead:

To all that are at Rome, beloved of God, called saints, grace unto you, and peace from God our Father, and the Lord Jesus Christ.

First then I give thanks to my God, through Jesus Christ, for you all, because your faith is proclaimed through the whole world.

For God is my witness, whom I serve with my spirit in the Gospel of his Son, how incessantly I make mention of you,

always in my prayers entreating that haply now at last I may have a prosperous journey by the will of God, to come to you.

For I am not ashamed of the Gospel of Christ: for it is the power of God for salvation to every one who believeth; to the Jew first, and also to the Greek.

For the righteousness of God by faith is therein revealed for belief; as it is written, "Now the just by faith shall live."

For the wrath of God is revealed from heaven against all impiety and unrighteousness of men, holding back the truth in unrighteousness.

Because that which is capable of being known relative to God, is evident among them; for God hath manifested it to them.

because though they knew [there was] a God, they glorified him not as God, nor gave him thanks, but became triflers in their disputations, and their stupid heart was darkened.

and changed the glory of the incorruptible God into the likeness of an image of a corruptible man, and of birds, and of quadrupeds, and of reptiles.

Wherefore God abandoned them, through the lusts of their own hearts, unto impurity, to dishonour their own bodies by themselves:

who perverted the truth of God by falsehood, and worshipped and paid divine honours to the thing created instead of the Creator, who is blessed for evermore. Amen.

For this cause God gave them up to dishonourable passions. For even their women did change the natural use into that which was contrary to nature;

And since they thought not fit to hold the Deity in acknowledgment, God abandoned them to a reprobate mind, to practise deeds unbecoming;

backbiters, God-haters, contumelious, insolent, boasters, inventors of wicked practices, disobedient to parents,

who, though they know the righteous judgment of God, that they who live in such practices are worthy of death, not only do the same, but also find pleasure in the company of those who live in these practices.

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

For thinkest thou this, O man, that judgest those who do such things, and doest the same, that thou shalt escape the judgment of God?

Or despisest thou the riches of his kindness and patience and long-suffering, ignorant that this goodness of God is leading thee to repentance?

But after thy obdurate and impenitent heart treasurest up for thyself wrath at the day of wrath and revelation of the righteous judgment of God,

to those who, in the patient practice of good works, seek glory and honour and immortality??ternal life.

But glory and honour and peace be to every man who doeth that which is good, to the Jew first and also to the Greek:

for there is no acceptance of persons with God.

for the hearers of the law are not righteous before God, but the doers of the law shall be counted righteous;

in the day when God shall judge the hidden things of men, according to my gospel by Jesus Christ.

Lo! thou art named a Jew, and restest on the law, and boastest in God,

and knowest the will of God, and bringest to the test the things that are different, being instructed out of the law;

thou who gloriest in the law, dishonourest thou God by the transgression of the law?

for the name of God is blasphemed through you among the heathen, as it is written.

But he is a Jew who is such inwardly; and circumcision is of the heart, in spirit, not in letter; whose praise is not from men, but from God.

Much in every view: the principal one indeed is, that the oracles of God were entrusted to them.

For what if some were unbelievers? shall their unbelief render the faithfulness of God ineffectual?

God forbid: but let God be true, though every man were a liar; as it is written, "That thou mayest be acknowledged just in thy sayings, and overcome when thou art judged."

But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unrighteous in inflicting wrath? (I speak humanly).

God forbid: for how then shall God judge the world?

For if the truth of God by my lying hath more abundantly contributed to his glory; why am I notwithstanding judged as a sinner?

And why not admit, (as we are falsely reported of; and as some affirm we say,) That we should do evil things, that good may come? whose condemnation is just.

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

All are turned aside together, they are become worthless; there is none that doeth good, there is not even one.

there is not the fear of God before their eyes."

Now we know that whatsoever things the law saith, it speaks to those who are under the law: that every mouth might be sealed up, and all the world become criminal before God.

Wherefore by the works of the law shall no flesh be justified before God: for by the law is the knowledge of sin.

But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets;

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

for all have sinned, and come short of the glory of God;

whom God hath proposed as the propitiatory sacrifice through faith in his blood, in demonstration of his justice for the remission of past sins, through the patience of God;

Is he the God of the Jews only, and is he not also of the Gentiles? Yes, verily, of the Gentiles also:

since it is one God who will justify the circumcision by faith, and the uncircumcision through faith.

Do we then abolish the law through faith? God forbid: but on the contrary, we give the law stability.

For if Abraham was justified by works, he hath cause for glorying; though not before God.

For what doth the scripture say? Abraham truly believed God, and it was imputed to him for righteousness.

As David also describeth the blessedness of that man, to whom God imputeth righteousness without works,

(as it is written "that I have constituted thee father of many nations,") before God, in whom he trusted, who quickeneth the dead, and calleth things that are not as if existing.

for he disputed not against the promise of God with unbelief; but was mighty in faith, giving glory to God;

BEING justified therefore by faith, we have peace with God through our Lord Jesus Christ:

by whom also we have had an introduction through faith into this grace in which we have stood fast, and are rejoicing in hope of the glory of God.

and hope doth not make us ashamed; because the love of God is poured out into our hearts by the Holy Ghost which is given to us.

For scarcely for a righteous person will any one die: though for a good man perhaps some one might even dare to die.

But God commendeth his own love towards us, that, though we were yet sinners, Christ died in our stead.

For if, being enemies, we have been reconciled to God by the death of his son, much more, having been reconciled, shall we be saved by his life.

And not so only, but we exult in God through our Lord Jesus Christ, through whom already we have received reconciliation.

But not as the transgression, so also [is] the gift. For if by the transgression of one the many became dead, much more the grace of God, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many.

God forbid. We who are dead to sin, how shall we still live therein?

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

So also do ye account yourselves dead indeed to sin, but living unto God in Christ Jesus our Lord.

Neither present your members as weapons of unrighteousness for sin: but present yourselves to God, as alive from the dead, and your members as weapons of righteousness for God.

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

But thanks be to God, that though ye were the servants of sin, ye have obeyed from the heart the model of doctrine into which ye were delivered.

But now being set at liberty from sin, and become servants to God, ye have your fruit unto holiness, and at the end life eternal.

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

Wherefore, my brethren, ye also have become dead to the law through the body of Christ; that ye might be for another, who was raised from the dead, that we might bring forth fruit for God.

What then shall we say? Is the law sin? God forbid. Yea, I had not known sin, but by the law: for I had not even known concupiscence, unless the law had said, Thou shalt not covet.

So then the law indeed is holy, and the commandment holy, and just, and good.

Did then that which is good become fatal to me? God forbid. But sin, that it might appear sin by that which was good [in itself], was the cause of death to me; that sin through the commandment might become transcendantly sinful.

For I know that there dwelleth not in me (that is, in my flesh) any good thing: for to will is present with me; but how to perform that which is good I find not.

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

I find then a law, that, when I wish to do good, evil is presented to me.

For I am delighted with the law of God, as respecting the inward man:

I give thanks to God through Jesus Christ our Lord. Well then, I myself with my mind am servant to the law of God; but in my flesh to the law of sin.

For that which was impossible by the law, inasmuch as it was impotent through the flesh, God having sent his own Son in the likeness of sinful flesh, and for sin, condemned sin in that flesh:

Because the propensity of the flesh is inimical against God: for it is not in subjection to the law of God, neither indeed can it be.

They then who are in the flesh, cannot please God.

But ye are not in the flesh, but in the Spirit, if indeed the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is not his.

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

The same spirit beareth witness with our spirit, that we are the children of God.

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

For the eager expectation of the creation is waiting for the revelation of the children of God.

in hope that the same creation shall be emancipated from the bondage of corruption into the glorious liberty of the children of God.

Now he that trieth the hearts knoweth what is the mind of the Spirit, for he maketh intercession for the saints according to God's will.

But we know that to those who love God all things work together for good, even to those who are called according to his purpose.

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

Who shall put in an accusation against the elect of God? God? He is their justifier.

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

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

of whom are the fathers, and from whom as respecting the flesh Christ sprung, who is over all, the blessed God for evermore. Amen.

Now it is not supposable that the word of God hath failed. For these are not all Israel, who are of Israel:

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

(though the children were not yet born, nor had done any thing good or evil, that according to the election of God the purpose might abide, not from works, but from him who called;)