But I would not that ye should be unacquainted, brethren, that oftentimes I have been purposing to come to you (and have been prevented until now), that I might have some fruit among you also, even as among the other Gentile nations.

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.

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

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 to those who are of a contentious spirit, and do not obey the truth, but obey unrighteousness, indignation, and wrath;

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

(for when the Gentiles, who have not the law naturally, do the things of the law, these, though not having the law, are a law unto themselves:

Thou therefore who teachest another, dost thou not teach thyself? thou that proclaimest aloud that a man should not steal, dost thou steal?

thou that sayest, Do not commit adultery, dost thou commit adultery? thou that holdest idols in abomination, dost thou commit sacrilege?

If then the uncircumcision observe the righteous judgments of the law, shall not his uncircumcision be accounted for circumcision?

For not he who is outwardly such, is the Jew; neither is that which is outward in the flesh, circumcision.

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.

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

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.

What then? have we pre-eminence? Not at all: for we have before proved that both the Jews and Greeks are all under sin;

as it is written, "There is not a just person, no not one:

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

And they have not known the way of peace:

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

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

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

Now to him that worketh, the reward is not brought to account as a favour, but as a debt.

But to him who doth not work, but believeth in him who justifieth the ungodly, his faith is reckoned in account for righteousness.

How then was it imputed to him? when circumcised, or while uncircumcised? Not when circumcised, but whilst uncircumcised.

and the father of circumcision, not to those who are of the circumcision merely, but who also tread in the steps of the faith of our father Abraham, which he exercised while uncircumcised.

For not by the law [came] the promise to Abraham and his seed, that he should be heir of the world, but by the righteousness of faith.

Therefore it is by faith, that it might be of grace; in order that the promise might be secured to all the seed; not only to that which is of the law, but to that which is of the faith of Abraham; who is the father of us all,

(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.

And not being weak in faith, he regarded not his own body now deadened, being about an hundred years old, nor the deadness of Sarah's womb:

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

Now it was not written for his sake only, that it was imputed to him;

And not only so, but we glory also in tribulations: knowing that tribulation produceth patience;

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.

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

For until the law sin was in the world: but sin is not imputed if there be no law.

But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come.

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.

And the gift [is] not as for one who sinned: for the judgment indeed [came] by one to condemnation, but the free gift [leads] to justification from many offences.

Do ye not know, that as many as have been baptised into Christ Jesus have been baptised into his death?

Let not therefore sin reign in your mortal body, that you should obey it in the passions thereof.

For sin shall not hold dominion over you: for ye are not under the law, but under grace.

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

Do ye not know, that to whomsoever ye present yourselves servants to obey, ye are his servants to whom ye obey; if of sin unto death, or of obedience, unto righteousness?

But now we have been discharged from the law, that being dead by which we were held fast; that we should serve in renovation of spirit, and not in the antiquity of the letter.

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.

For that which I am doing I approve not: for not the thing which I wish, that do I practise; but the very thing I hate, that I do.

But if what I would not, that I do, I concur with the law that it is excellent.

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.

If then I do that which I would not, it is no more I that do it, but sin that dwelleth in me.

THERE is therefore now no condemnation to those who are in Christ Jesus, who walk not after the flesh, but after the Spirit.

that the righteousness of the law might be fulfilled by us, who walk not after the flesh, but after the Spirit.

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.

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.

Truly then we are debtors, not to the flesh, to live after the flesh.

For ye have not received a spirit of bondage again unto fear; but ye have received a Spirit of adoption, by which we cry, Abba, Father.

For I reckon that the sufferings of the present moment are not worthy to be placed against the future glory that shall be revealed to us.

For the creation was made subject to vanity, not voluntarily, but by him who made it subject,

And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan in ourselves, expecting the adoption, the redemption of our body.

For by hope we have been saved: now hope seen is not hope; for that which any man seeth how doth he yet hope for?

But if we hope for what we see not, we with patience expect it.

In like manner also the Spirit affords assistance to our infirmities: for even this, what we should pray for as we ought, we know not: but the same Spirit more abundantly maketh intercession for us with groanings unutterable.

He who even spared not his own Son, but freely delivered him up for us all, how shall he not also, together with him, freely give us all things?

I SPEAK the truth in Christ, I lie not, (my conscience also bearing witness to me in the Holy Ghost,)

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.

And not only so; but when Rebecca also had conception by one, even Isaac our father;

(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;)

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

Hath not the potter power over the clay, from the same mass to make one vessel for an honourable use, and another for a dishonourable?

even us, whom he hath called, not only out of the Jews, but out of the Gentiles?

As also he saith in Hosea, "I will call her which was not my people, my people; and her which was not beloved, beloved.

And it shall be in the place where it was said unto them, ye are not my people; there shall they be called the sons of the living God."

What then shall we say? That the Gentiles, who pursued not after righteousness, have attained unto righteousness, even the righteousness which is by faith.

But Israel, pursuing after the law of righteousness, hath not come up to the law of righteousness.

And why? Because they sought it not by faith, but as by the works of the law. For they stumbled against that stone of stumbling;

as it is written, "Behold, I lay in Zion a stone of stumbling, and a rock of offence: and every one that believeth in him shall not be confounded."

For I am a witness for them, that they have a zeal for God, but not according to knowledge.

For being ignorant of the righteousness which is of God, and seeking to establish a righteousness of their own, they have not submitted to the righteousness of God.

But the righteousness that is by faith speaketh thus, "Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:)

For the scripture saith, "Every one who believeth in him shall not be confounded."

How then shall they call upon him in whom they have not believed? and how shall they believe on him of whom they have not heard? but how shall they hear without a preacher?

But they have not all obeyed the gospel. For Isaiah saith, "Lord, who hath believed our report?"

But I say, Have they not heard? Yea verily, "the sound of their voice is gone forth into all the earth, and their words unto the ends of the world."

But I say, Did not Israel know? Moses first saith, "I will excite your jealousy by what is no nation, and by an ignorant people will I provoke you to wrath."

But Isaiah is very bold, and saith, "I have been found by those who sought me not; I have become manifest to those who inquired not after me."

God hath not rejected his people whom he foreknew. Know ye not what the scripture saith of Elias? how he maketh intercession with God against Israel, saying,

But what saith the oracle of God to him? "I have left to myself seven thousand men who have not bowed the knee to Baal."

What then is the result? Israel hath not obtained that which it seeketh; but the election hath obtained it, and the rest were blinded,

as it is written, "God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear; unto this present day."

let their eyes be blinded, that they may not see, and bow down their back continually."

boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

Admitted; by unbelief they were broken off, and thou standest by faith. Be not high minded, but fear:

for if God spared not the native branches, tremble lest he spare not thee.

But they also, if they continue not in unbelief, shall be grafted in: for God is able to graft them in again.

For I would not that you should be ignorant, brethren, of this mystery, lest ye should be wise in your own conceits; that blindness in part is come on Israel, until the fulness of the Gentiles be come in.

For as ye also in times past did not believe in God, but now have obtained mercy through their unbelief:

so also these now have not believed in your mercy, that they also might obtain mercy.

And be not conformed to this world, but be transformed by the renovation of your mind, that you may prove by experience what is the will of God, that is good, acceptable, and perfect.