But, brethren, I do not wish you to be ignorant that I often purposed to come to you, though I have been hindered to the present time, that I might have some fruit among you also, even as among other Gentiles.

For I am not ashamed of the Gospel: for it is the power of God in order to salvation, to every one that believes, to the Jew first, and also to the Greek.

because, when they knew God, they did not glorify him as God, nor were they thankful; but they became perverse in their reasonings, and their wicked heart was darkened;

who, acknowledging the judgment of God, that those who practice such things are worthy of death, not only do them, but approve those who practice them.

Or, do you despise the riches of his goodness, and his forbearance, and his long suffering, not knowing that the goodness of God leads you to repentance?

but to those who are contentious, and obey not the truth, but obey unrighteousness, anger 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 a law, do, by nature, the things of the law, these who have not a law, are a law to themselves,

you, then, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal?

You who say that a man should not commit adultery, do you commit adultery? You who detest idols, do you rob temples?

If, then, he who is uncircumcised keeps the righteousness of the law, shall not his uncircumcision be counted for circumcision?

And shall not he whose want of circumcision is owing to his birth, if he keeps the law, condemn you, who, by the literal circumcision, transgress the law?

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 that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God.

It can not be. But let God be true, though every man be a liar, as it is written: That thou mightest be justified in thy words, and mightest overcome when thou art judged.

It can not be: for if so, how shall God judge the world?

Then, why not say, (as we are slanderously reported as saying, and, as some affirm, that we do say,) Let us do evil, that good may come? Of such persons the condemnation is just.

What then? Do we, Jews, excel? Not at all: for we have already convicted all, both Jews and Greeks, of being under sin,

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

they have all turned out of the way; they have alike become unprofitable; there is none that does good, not even one;

and the way of peace they have not known;

Is he the God of the Jews only? Is he not also the God of the Gen tiles? Yes, of the Gentiles also:

Do we, then, make law void through the faith? It can not be. On the other hand, we establish law.

For if Abraham was. justified by works, he has cause for boasting, but not before God.

Now to him that works, the reward is not counted as a favor, but as a debt:

but to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness.

Blessed is the man to whom the Lord will not charge sin.

Under what circumstances, then, was it counted? After he was circumcised? Or, while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised.

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

For the promise that he should be the heir of the world, was not to Abraham, nor to his posterity, through law, but through the righteousness of faith.

Therefore, the inheritance is by faith, that it may be according to grace, in order that the promise may be sure to all his posterity, not to those only who are of the law, but to those, also, who are of the faith of Abraham, who is the father of us all,

(as it is written: I have made you a father of many nations,) in the sight of him in whom he believed, even God, who makes the dead alive, and calls those things which are not, as though they were.

And not being weak in faith, he considered not his own body, which was already dead, (for he was about a hundred years old,) nor the deadness of Sarah's womb;

and he doubted not, through unbelief, with respect to the promise of God, but was strong in faith, giving glory to God,

But that it was counted to him, was not written for his sake alone,

And not only so, but we rejoice in afflictions also; because we know that affliction produces patience,

and this hope disappoints us not; because the love of God is poured abundantly into our hearts through the Holy Spirit that is given to us.

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

for till the law, sin was in the world; but sin is not charged where there is no law.

Yet death reigned from Adam to Moses, even over them that did not sin in the likeness of Adam's transgression, who is the type of him that was to come.

But the favor bestowed is not, in all respects, like the offense: for if, by the offense of one, the many have died, much more have the grace of God and the gift which is by the grace of the one man Jesus Christ, been made abundant for the many.

And the gift is not like the sentence that came through one who sinned: for the sentence to condemnation was because of one offense; but the favor bestowed in order to justification, is because of many offenses.

It can not be. How shall we that are dead to sin, live any longer in it?

Know you not that as many of us as were immersed into Christ Jesus, were immersed into his death?

Therefore, let not sin reign in your mortal body so that you obey it;

and present not your members to sin, as instruments of unrighteousness: but present yourselves to God, as alive from the dead; and your members to God, as instruments of righteousness.

For sin shall not have dominion over you; for you are not under law, but under grace.

What then? Shall we sin, because we are not under law, but under grace? It can not be.

Know you not, that to whom you present yourselves as servants to obey, his servants you are whom you obey, whether of sin that leads to death, or of obedience that leads to righteousness?

Know you not, brethren, for I speak to you that are acquainted with law, that the law has dominion over a man as long as he lives?

So then, if, while her husband lives, she be married to another man, she shall be called an adulteress. But if her husband die, she is free from the law; so that she is not an adulteress, though she be married to another man.

but now we are made free from the law, being dead to that by which we were bound, so that we may serve in newness of spirit, and not in the oldness of the letter.

What, then, shall we say? Is the law sin? It can not be. Indeed, I had not known sin, except through law. For I had not known evil desire, unless the law had said: You shall not have any evil desire.

Has, then, that which is good become death to me? It can not be. But sin, that it, might appear sin, was causing death to me through that which is good, in order that sin, through the commandment, might become exceedingly sinful.

For what I do, I know not: for that which I wish to do, this I do not; but that which I hate, this I do.

If, then, I do that which I wish not to do, I give assent to the law, that it is good.

For I know that in me, that is, in my flesh, dwells no good; for to will is present with me; but to perform that which is good, I find not.

For the good that I wish to do, I do not; but the evil that I wish not to do, this I do.

Now, if I do that which I wish not to do, it is no longer I that do it, but sin that dwells in me.

For what the law could not do, because it was weak through the flesh, God has done, who, sending his own son in the likeness of sinful flesh, and for a sin-offering, condemned sin in the flesh,

that the righteousness of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit.

Because the mind of the flesh is enmity against God; for it is not subject to the law of God, nor indeed can it be.

Those, then, who are in the flesh, can not please God.

But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you. Now, if any one has not the Spirit of Christ, he is not his.

Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh;

For you have not again received the spirit of bondage, that you may fear; but you have received the spirit of adoption, by which we cry, Abba, Father.

For I consider the sufferings of the present time not worthy to be compared with the glory that shall be revealed for us.

For the creature was subject to frailty, (not by its own will, but for his sake who subjected it,)

and not only they, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.

For we are saved by this hope; but hope that is seen is not hope; for, what any one sees, why does he also hope for it?

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

In like manner, also, the Spirit helps our infirmities; for we know not what we should pray for as we ought, but the Spirit itself intercedes for us, with groanings unutterable.

He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things?

I speak the truth in Christ, I lie not, my conscience bearing me testimony in the Holy Spirit,

It is not possible that the word of God has failed; for they are not all Israel who are of Israel.

That is, the children of the flesh are not the children of God; but the children of the promise are counted for the posterity.

Not only so, but when Rebecca had conceived by one, even our father Isaac,

(the children, indeed, having not yet been born, and having done neither good nor evil, that the purpose of God according to election might stand, not of works, but of him that calls,)

What, then, shall we say? Is there unrighteousness with. God? It can not be.

Therefore, it is not of him that wills, nor of him that runs, but of God that shows mercy.

Has not the potter power over the clay, to make from the same mass one vessel for honor, and another for dishonor?

whom he has called, not only from among the Jews, but also from the Gentiles?

As he says also in Hosea: I will call that my people which is not my people, and her beloved, who was not beloved.

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

What, then, shall we say? That the Gentiles, who did not seek after justification, have obtained justification, even the justification which is by faith:

but Israel, who sought after a law of justification, has not attained to a law of justification.

And why? Because they sought it not by faith, but as if by works of 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 offense: and whoever believes on him, shall not be ashamed.

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

For being ignorant of God's plan of justification, and seeking to establish their own plan of justification, they have not submitted to God's plan of justification.

But the justification by faith speaks thus: Say not in your heart, Who shall ascend into heaven? that is, to bring Christ down;

For the scripture says: He that believes on him shall not be ashamed.

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

But they have not all obeyed the gospel; for Isaiah says: Lord, who has believed our report?

But I say: Have they not heard? Yes, verily; their voice has gone forth into all the earth: and -their words to the ends of the world.

But I say: Did not Israel know? First, Moses says: I will excite you to jealousy by that which is no nation; and by a foolish nation I will provoke you to wrath.

But Isaiah is very bold, and says: I was found by them that sought me not: I was made manifest to them that asked not after me.

I say, then, Has God rejected his people? It can not be. For I am an Israelite, of the posterity of Abraham, of the tribe of Benjamin.

God has not rejected his people whom he foreknew. Know you not what the scripture says, in regard to Elijah? how he intercedes with God against Israel, saying:

But what says the answer of God to him? I have reserved for myself seven thousand men, who have not bowed the knee to Baal.