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.

supplicating that, if it be possible, I may at last through the will of God be favored with an opportunity of coming to you.

For I long to see you, that I may impart to you some spiritual gift, which may be for your confirmation;

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.

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

For, ever since the creation of the world, his invisible attributes, even his eternal power and divinity, being perceived from his works, are clearly seen, so that they might be without excuse.

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.

who, although knowing the ordinance of God, that they who practise such things deserve death, not only do them themselves, but approve of those who do them.

Wherefore thou art without excuse, O man that judgest, whoever thou art. For wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

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

And dost thou suppose, O man, who art judging those who do such things, and art thyself doing the same, that thou wilt escape the judgment of God?

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?

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;

and knowest his will, and approvest the things that are more excellent, being instructed out of the Law;

and art confident that thou thyself art a guide of the blind, a light to those who are in darkness,

dost thou then who teachest another, not teach thyself? Thou who proclaimest that others should not steal, dost thou steal?

Dost thou who forbiddest to commit adultery, thyself commit adultery? Thou that abhorrest idols, dost thou rob temples?

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

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."

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.

What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin.

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.

Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God.

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

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

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

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

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;

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;

and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised.

For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith.

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

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.

For he had confident hope in that which was past hope, that he should become a father of many nations, according to that which was spoken, "Thus shall thy offspring be;"

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

And that it was so accounted was not written for his sake alone,

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

And not only so, but we rejoice in afflictions also, knowing that affliction produceth endurance,

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

Moreover the law came in in addition, that the trespass might abound; but where sin abounded, grace abounded much more;

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.

knowing this, that our old man was crucified with him, that the body of sin might be destroyed, that we might no longer be in slavery to sin;

for he that hath died hath been set free from sin.

And if we died with Christ, we believe that we shall also live with him;

since we know that Christ, having been raised from the dead, dieth no more; death hath dominion over him no longer.

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

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?

But thanks be to God that, though ye were the bondmen of sin, ye became obedient from the heart to that form of teaching which was delivered to you;

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.

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?

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.

So then, my brethren, ye also were slain to the Law through the body of Christ, that ye might be connected with another, even with him who was raised from the dead, that we might bear fruit to God.

But now we are delivered from the Law, having died to that by which we were bound, that we might serve in the new life of the Spirit, and not in the old way of the letter.

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.

For I know that there dwelleth not in me, that is, in my flesh, any good thing; for to desire is present with me, but not to perform that which is good.

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

But if I do what I would not, it is no more I that do it, but sin that dwelleth in me.

I find then that there is a law to me, that when I would do good, evil is present with me.

Wretched man that I am! Who will deliver me from the body of this death?

For what the Law could not do, in that it was weak through the flesh, God hath done, who on account of sin sent his own Son in the likeness of sinful flesh, and passed sentence of condemnation on sin in the flesh;

so that what is required by the Law might be accomplished in us, who walk not according to the flesh, but according to the Spirit.

But if the Spirit of him who raised up Jesus from the dead dwelleth in you, he who raised up Christ from the dead will also give life to your mortal bodies, because of his Spirit that dwelleth in you.

The Spirit itself beareth witness with our spirit, that we are children of God;

and if children, then heirs; heirs of God, and fellowheirs with Christ; if indeed we are suffering with him, that we may also be glorified with him.

in hope that even the creation itself will be set free from the bondage of corruption and brought into the freedom of the glory of the children of God.

For we know that the whole creation is together groaning and suffering the pains of labor, up to this time;

For we were saved only in hope. But hope which is seen is not hope; how can a man hope for that which he seeth?

But if we hope for that which we do not see, then do we with patience wait for it.

But he that searcheth the hearts knoweth the mind of the Spirit, because it intercedeth for the holy according to the will of God.

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

For he determined beforehand that those whom he foreknew should be conformed to the image of his Son, in order that he might be the firstborn among many brethren.

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

Nay, in all these things we are more than conquerors, through him that loved us.

For I am persuaded, that neither death nor life, nor angels, nor principalities, nor things present nor things to come, nor powers,

I speak truth in Christ, I do not lie, my conscience bearing witness with me in the Holy Spirit, that

Not as though the word of God hath failed; for not all they that are of Israel are Israel;

That is, not the children by natural descent are children of God, but the children to whom the promise is made are accounted as the offspring.

before the children were born, or had done any thing good or evil, to the end that Gods purpose according to election might stand, not depending on works, but on the will of him that calleth,

So then it dependeth not on him that willeth, nor on him that runneth, but on God who showeth mercy.

For the Scripture saith to Pharaoh, "For this very purpose did I raise thee up, that I might show forth my power in thee, and that my name might be made known in all the earth."

Nay but, O man, who art thou that makest answer to God? Shall the thing that is wrought say to the workman, Why hast thou made me thus?

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

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

What then shall we say? That the gentiles, who did not strive after righteousness, obtained righteousness, but a righteousness which is of faith;

as it is written, "Behold, I lay in Zion a stone of stumbling and rock of offence; and he that believeth in him shall not be put to shame."

Brethren, the desire of my heart and my prayer to God for them is, that they may be saved.

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

For Christ is the end of the Law, so that every one that believeth may obtain righteousness.