And I would not have you ignorant, brethren, that I often purposed to come unto you, (but have been hindered hitherto) that I might have some fruit among you also, even as among the other Gentiles.

For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth, both Jew and Greek:

so that they are inexcusable; because having thus known God they glorified Him not as God, neither were they thankful; but were infatuated by their own reasonings, and their heart being void of understanding was darkened.

And as they were not careful to acknowledge God, God gave them up to an undiscerning mind to do things that were not fit to be done:

who though they knew the just judgement of God, (that they who commit such practises are worthy of death) yet not only do these very things, but also countenance and encourage others in the practice of them.

Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?

but to those who are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath.

(for not the hearers of the law are just before God, but the doers of the law shall be justified:

for when the Gentiles, who have not the law, do by nature the duties of the law, these though they have not the law, are a law to themselves,

Thou then, who teachest another, teachest thou not thyself? Thou, that preachest a man should not steal, dost thou steal?

Thou, that sayest a man should not commit adultery, dost thou commit adultery? Thou, that abhorrest idols, dost thou commit sacrilege?

Therefore if the uncircumcised keep the righteous precepts of the law, shall not his uncircumcision be accounted to him for circumcision?

and shall not the uncircumcision that is by nature, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law? for he is not a Jew, who is only so in appearance;

but he is a Jew who is one inwardly, and circumcision is that of the heart in the spirit, not in the letter: whose praise is not from men, but from God.

For what if some did not believe? shall their incredulity make the faithfulness of God of no effect?

"But if our unrighteousness confirm the righteousness of God, what shall we say? Is not God unrighteous, who inflicteth his wrath?" (I speak as a man) God forbid:

and why may we not do evil that good may come?"---as we are injuriously charged, and as some affirm that we say; whose condemnation is just.

"What then are we the better?" Not at all, in point of justification; for we have before proved that both Jews and Gentiles are all under sin: as it is written,

"There is none righteous, no not one;

They are all gone out of the way, they are become unprofitable, there is none that practiseth goodness, no not one.

and the way of peace they have not known; and the fear of God is not before their eyes."

or is He the God of the Jews only, and not also of the Gentiles?

for if Abraham were justified by works, he hath something to boast of; but this he hath not before God:

Now to him that worketh the reward is not reckoned as a favor, but as a debt:

but to him that worketh not, but believeth on Him who justifieth the ungodly, his faith is accounted for righteousness.

blessed is the man to whom the Lord imputeth not sin."

How then was it accounted to him? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

And he received the sign of circumcision as a seal of the righteousness of the faith which he had in uncircumcision: that he might be the father of all that believe though not circumcised, that righteousness may be imputed to them also:

and the father of circumcision to those, who not only are of the circumcision, but also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.

For the promise made to Abraham, or to his seed, that he should be heir of the world, was not by the law, but by the righteousness of faith:

And therefore it is of faith, that it might be by grace, that so the promise might be sure to all the seed; not to that only which is of the law, but also to that which is of 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 Him whom he believed, even God, who giveth life to the dead, and calleth the things that are not as if they were:

And not being weak in faith, he considered not his own body now dead, being about an hundred years old; nor the deadness of Sarah's womb.

He hesitated not at the promise of God through unbelief: but was strong in faith, giving glory to God,

Now it was not written on his account only, that it was imputed to him:

And not only so, but we also glory in tribulations, knowing that tribulation worketh patience,

and experience hope, and this hope maketh us not ashamed; because the love of God is diffused in our hearts by the holy Spirit that is given to us.

And not only so, but we also boast in God through our Lord Jesus Christ, by whom we have now received reconciliation.

for sin was in the world before the law. Now sin is not imputed where there is no law;

and yet death reigned from Adam to Moses, even over those who had not sinned after the likeness of Adam's transgression, who is the type of Him that was to come.

But not as the offence, so also is the free gift: for if through the offence of one many died, much more hath the grace of God, and the gift bestowed by the grace of one man, Jesus Christ, abounded to many.

For the gift is not as the sentence was by one that sinned; for the sentence is passed from one offence to condemnation, but the free gift is of many offences to justification.

Know ye not, that as many of us as were baptized into Jesus Christ, were baptized into his death?

Let not sin therefore reign in your mortal body, to obey it in the lusts thereof.

For sin shall have no power over you, inasmuch as 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! Know ye not, that to whom ye present yourselves servants to obedience, his servants ye are whom ye obey? either of sin unto death, or of obedience unto righteousness?

Therefore while her husband is living, she shall be called an adulteress if she become another man's: but if her husband be dead, she is free from the law; so that she is not an adulteress, though she become another man's.

But now we are delivered from the law, that being dead by which we were bound, that we might serve God in newness of spirit, and not in the oldness of the letter.

What shall we say then? is the law sin? God forbid! Nay, I had not known sin, but by the law: for I had not known lust to be sinful, if the law had not said, "Thou shalt not covet."

For that which I do, I allow not: for I do not that which I would; but what I hate, this I do.

And if I do that which I would not, I consent to the law that it is good:

For I know that in me (that is in my flesh) dwelleth no good: for to will is present with me, but how to perform that which is good, I find not.

For I do not the good that I would; but the evil which I would not, this I do.

Now if I do that which I would not, I am no more the doer of it, but sin that dwelleth in me.

There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the spirit.

that the righteousness of the law may be fulfilled in us, who walk not after the flesh but after the spirit.

because the carnal mind is an enemy to God; for it is not subject to the law of God, nor indeed can be:

But ye are not in the flesh, but in the spirit, if the Spirit of God dwelleth in you: but if any one hath not the Spirit of Christ, he is none of his.

Therefore, brethren, we are debtors not to the flesh, to live after the flesh:

For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father.

And I account the sufferings of this present time not worthy to be set against the glory that shall be revealed to us.

(for the world was subjected to vanity, not willingly, but through him who made it subject:)

And not only others, but those also who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit the redemption of our body.

For we are saved by hope: but hope that is seen, is not hope; for what any one sees, how doth he yet hope for?

but if we hope for what we see not, then we wait for it with patience.

And the Spirit likewise helpeth our infirmities: for we know not what we should pray for, as we ought: but the Spirit itself intercedes for us with unutterable groans.

He that spared not his own Son, but delivered Him up for us all, how shall He not with Him freely give us all things?

I say the truth in Christ, I lye not, (my conscience bearing me witness in the holy Ghost,)

Not that the word of God hath failed. For they are not all Israel, who are descended from Israel.

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

and not to her only; but Rebecca also being with child by our father Isaac,

(when the children were not yet born, nor had done either good or evil, that the purpose of God according to his choice might abide, not on account of works, but of Him that calleth,) it was said to her, the elder shall serve the younger:

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

Hath not the potter power over the clay, out of the same mass to make one vessel to honor and another to dishonor?

whom He hath also called, even us, not only of the Jews, but also of the Gentiles.

As He saith also in Hosea, I will call them my people, who were not my people, and her beloved, who was not beloved.

And in the place where it was said to them, Ye are not my people, there shall they be called the children of the living God.

What shall we say then? that the Gentiles, who sought not after righteousness, have attained to righteousness, even the righteousness which is by faith;

but Israel, who followed after the law of righteousness, hath not attained to the law of righteousness: why?

because they sought it not by faith, but by the works of the law, for they stumbled at that stumbling-stone;

as it is written, "Behold I lay in Sion a stone of stumbling and a rock of offence:" and again, "Whosoever believeth on Him shall not be ashamed."

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

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

But the righteousness which is of faith speaketh thus, "Say not in thine heart, Who shall ascend into heaven, (that is, to bring Christ down) or,

For the scripture saith, Whosoever believeth on Him, shall not be ashamed.

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

But all have not obeyed the gospel: for Esaias saith, "Lord, who hath believed our report?"

But I say, Have they not heard? Verily their sound is gone out into all the earth, and their words to the ends of the world.

But I say again, Did not Israel know this? when first Moses saith, "I will move you to jealousy by those who are not a people, I will provoke you to anger by a foolish nation:"

and Esaias positively affirms, "I was found of them that sought me not, I was made manifest to them that asked not after me:"

God hath not cast off his people, whom He foreknew. Do ye not know what the scripture saith of Elias? how he complains to God against Israel,

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

What then? Israel hath not obtained that which he sought: but the elect have obtained it, and the rest were blinded,

(according as it is written, God hath given them a spirit of slumber, that their eyes could not see and their ears could not hear,) even unto this day.

Let their eyes be darkened that they may not see, and always bow down their back.

But if some of the branches were broken off, and thou a wild-olive wert grafted in among them, and art made a partaker together with them of the root and fatness of the olive; boast not against the branches:

and if thou boastest, remember thou bearest not the root, but the root thee.

Well; they were broken off for their infidelity, and thou standest by faith: therefore be not high-minded but fear.

For if God spared not the natural branches, neither would He spare thee.