[This letter is from] Paul, a slave of Jesus Christ, [who was] called to be an apostle, [and] set apart for [preaching] the Gospel of God.

This gospel he promised beforehand through his prophets in the holy scriptures,

this gospel is concerning his Son, Jesus Christ our Lord, who was born of David's posterity in respect of his bodily nature,

He was appointed to be the Son of God with power through the Spirit of holiness [Note: This could refer to the Holy Spirit] when He was raised from the dead.

and you also are among those who are called of Jesus Christ to belong to Him;

to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ.

And this is to be comforted together with you by our mutual faith, both yours and mine.

And I would not ye should be ignorant, brethren, that many times I proposed to come to you, (and I was hindered till this time,) that I might have some fruit also in you, and in the rest of the nations.

For in this is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

because what can be known of God is clear to their inner moral sense; for in this way God Himself has shown it to them.

For this reason, God delivered them to sexual impurity as they followed the lusts of their hearts and dishonored their bodies with one another.

For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

And men did the same thing, leaving the natural function [i.e., of sex] with women, and burning in their desire for each other. Men committed indecent [sexual] acts with other men [i.e., homosexuality], and [so] brought on themselves the penalty they deserved for this perversion.

They know God's decree that those who act in this way deserve to die, yet they not only do it, but applaud any who do.

So, whoever you are, you people do not have any excuse for judging people [Note: At this point Paul begins addressing the Jews. See verse 17]. For in a matter where you judge someone else [to be wrong] you [actually] condemn yourselves, because you are practicing the same things [you condemn them for doing].

Now we know that God's judgment against those who act like this is based on truth.

And thinkest thou this, O man, that judgest them which 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?

For God pays no attention to this world's distinctions.

They show that the work of the law is written on their hearts. Their consciences confirm this. Their competing thoughts will either accuse or excuse them

This will be done on the day when God judges the secrets of men's [hearts] through Christ Jesus, according to [the teaching of] my Gospel.

since you teach other people [all of this], why do you not teach yourselves [these things]? You preach that a person should not steal, [but] do you steal?

You say that a person should not commit adultery [i.e., sexual unfaithfulness to their mate], [but] do you commit adultery? You [claim to] hate idols, [but] do you rob [their] temples? [Note: It is difficult to determine how the Jews were doing this. Perhaps they were guilty of the "spirit" of idolatry by devoting their efforts and affections to material things instead of to God].

For, “the name of God is blasphemed among the Gentiles because of you,” just as it is written [in Scripture].

The real Jew is the man who is a Jew on the inside, and real circumcision is heart-circumcision, a spiritual, not a literal, affair. This man's praise originates, not with men, but with God.

Much in every way. This to begin with ??Jews were entrusted with the scriptures of God.

What, then, does this mean? Are we Jews any better off? Not at all! For we have already accused everyone, both Jews and Greeks, of being under the power of sin.

Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles].

This is because no human being can be considered right with God by [obeying] the requirements of a law. [Note: It is difficult to determine the exact sense in which "law" is used in these verses. It may be law generally, or the law of Moses specifically. See Bruce, pages 52-58]. For the knowledge of what sin is comes from the law of Moses.

But now [i.e., under the Gospel age], a way of being considered right with God apart from [any] law has been made known. [The writings of] the law [i.e., the Pentateuch] and the prophets bear witness to this.

and this righteousness of God is by faith in Jesus Christ unto all and upon all believers; for there is no difference;

whom God offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.

To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

For this reason, then, a man may get righteousness by faith without the works of the law.

Do we, then, abolish the Law by this faith? Of course not! Instead, we uphold the Law.

What then shall we say that Abraham, our ancestor according to the flesh, has discovered regarding this matter?

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

For what does scripture say? Abraham believed God and this was counted to him as righteousness.

In this way David also tells of the blessedness of the man to whose credit God places righteousness, apart from his actions.

Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

Under what circumstances, then, did this take place? After his circumcision or before it?

And he received the sign of circumcision as a seal of the righteousness that he had by faith while still uncircumcised. This was to make him the father of all who believe but are not circumcised, so that righteousness may be credited to them also.

Because of this it is of faith, that it may be according to grace, for the promise being sure to all the seed, not to that which is of the law only, but also to that which is of the faith of Abraham,

As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.

Hoping in spite of hopeless circumstances, he believed that he would become "the father of many nations," just as he had been told: "This is how many descendants you will have."

This is why "it was credited to him as righteousness."

Now, it was not because of him only that this was said,

[This] Jesus was delivered up [to die] for our sins and was raised [from the dead] to make us right with God.

By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

And not only that, but this too: let us continue exulting in our sufferings, for we know that suffering produces endurance,

and endurance, proven character (spiritual maturity); and proven character, hope and confident assurance [of eternal salvation].

Now this hope does not disappoint us, because God's love has been poured out into our hearts by the Holy Spirit, who has been given to us.

But God makes known his love to us in this, that while we were yet sinners, Christ died for us:

And not only that, but this too: we shall continue exulting in God through our Lord Jesus Christ, through whom we have obtained our reconciliation.

because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin;

the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind.

So then, just as [God's] judgment came, condemning all people [to physical death] because of one sin [i.e., Adam's]; even so the free gift of being made right with God and [resulting in] life may be received by all people because of one man's [i.e., Christ's] act of righteousness. [Note: This "life" may refer to spiritual life now, or to being made alive in the resurrection, which would reverse the curse of physical death caused by Adam's sin].

For just as by that man's disobedience the whole race of men were constituted sinners, so by this One's obedience the whole race of men may be brought into right standing with God.

This was so that just as sin ruled [over mankind], causing [physical] death, even so God's unearned favor would rule [over mankind], providing [them with] righteousness, and leading to never ending life through Jesus Christ our Lord.

What shall we say [to all this]? Should we continue in sin and practice sin as a habit so that [God’s gift of] grace may increase and overflow?

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 is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

Now if we have died with Christ [i.e., to the practice of sin], we believe we will also live with Him. [Note: This "living" probably refers to our spiritual relationship with Him during our Christian life].

For this cause do not let sin be ruling in your body which is under the power of death, so that you give way to its desires;

What, then, does this mean? Should we go on sinning because we are not under Law but under grace? Of course not!

(I use this human analogy to bring the truth home to your weak nature.) As you once dedicated your members to the service of vice and lawlessness, so now dedicate them to the service of righteousness that means consecration.

Or, do you not know, brothers, (I am talking to people who know how law works) that the law has authority over a person only as long as he lives? [Note: It is not clear whether this refers to Roman law or the law of Moses].

So while her husband is living, she will be called an adulterer if she lives with another man. But if her husband dies, she is free from this Law, so that she is not an adulterer if she marries another man.

Therefore, my brothers, you also died to the law [i.e., were released from its binding requirements] through the body of Christ [Note: This seems to refer to Christ's death on the cross, but some think it refers to becoming a part of the church], so that you could belong to someone else, [namely] to Christ, who was raised from the dead in order that we might live spiritually productive lives for God.

But sin seized the opportunity provided by this commandment and produced in me all kinds of sinful desires, since apart from the Law, sin is dead.

and the command that is for life, this was found by me for death;

Did that which is good [the Law], then become death to me? Certainly not! But sin, in order that it might be revealed as sin, was producing death in me by [using] this good thing [as a weapon], so that through the commandment sin would become exceedingly sinful.

For we know that the law of Moses is spiritual [i.e., from the Holy Spirit in origin and character], but I am fleshly, sold as a slave to sin. [Note: "Flesh" throughout this section refers to a person's natural inclinations to sin].

for that which I work, I do not acknowledge; for not what I will, this I practise, but what I hate, this I do.

And if what I do not will, this I do, I consent to the law that it is good,

Now then no more I do this, but sin dwelling in me.

for the good that I will, I do not; but the evil that I do not will, this I practise.

And if what I do not will, this I do, it is no longer I that work it, but the sin that is dwelling in me.

So I find this law: When I want to do right, the wrong is always in my way.

O wretched man that I am! who shall deliver me from the body of this death?

God will! Thanks be to him through Jesus Christ our Lord! [Move second part of this vers to follow vs 23] (Thus, left to myself, I serve the law of God with my mind, but with my flesh I serve the law of sin.)

For this cause those who are in Christ Jesus will not be judged as sinners.

For what the law was not able to do [for mankind], since it was [too] weak [to deliver them from condemnation] because fleshly people [were unable to obey it perfectly], God condemned sin in the flesh [i.e., sin was declared evil and its power over man broken]. God did this by sending His own Son in a body like sinful man's, and to destroy sin,

This is because the one whose mind is [controlled] by the flesh is an enemy of God; for he is not obedient to God's law, and in fact, cannot obey it.

And ye are not in the flesh, but in the Spirit, if indeed the Spirit of God doth dwell in you; and if any one hath not the Spirit of Christ -- this one is not His;

Wherefore, if the spirit of him that raised up Jesus from death, dwell in you: even he that raised up Christ from death, shall quicken your mortal bodies, because that this spirit dwelleth in you.

it is this Spirit testifying along with our own spirit that we are children of God;

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

who were not, by their own choice, expos'd to this uncertain state, but by virtue of him, who subjected them thereto:

and therefore hope to be removed from this slavish condition of mortality to the free inheritance of divine glory.

For we know that the whole world groaneth, and doth as it were travail in pain together even to this day.

Not only that but this too, we ourselves who enjoy the Spirit as a foretaste of the future, even we ourselves, keep up our inner groanings while we wait to enter upon our adoption as God's sons at the redemption of our bodies.

For we were saved with this hope in mind. Now a hope that can be observed is not really hope, for who hopes for what can be seen?

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.

And those whom God destined for this he also called; and those whom he called he also pronounced righteous; and those whom he pronounced righteous he also brought to Glory.

What, then, can we say about all of this? If God is for us, who can be against us?

Who will separate us from the Messiah's love? Can trouble, distress, persecution, hunger, nakedness, danger, or a violent death do this?

No, in all this we are more than conquerors through him who loved us.

nor [things] above, nor [things] below, nor any [other] created thing will be able to separate us from God's love [for us], revealed through Christ Jesus our Lord [Note: The idea of this passage is "Regardless of what happens to us, God still loves us"].

I am telling the truth as a Christian man. I am telling no lie, because my conscience enlightened by the Holy Spirit is bearing me witness to this fact,