But glory, honor, and peace for everyone who does good, to the Jew first, and also to the Greek.

For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified

(for when Gentiles who do not have the law do by nature the things of the law, these, not having the law, are a law to themselves,

and are confident that you yourself are a guide of the blind, a light to those who are in darkness,

You therefore who teach another, do you not teach yourself? You who preach against stealing, do you steal?

You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

You who boast in the law, do you, by disobeying the law, dishonor God?

Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law?

For he is not a Jew who is one outwardly, neither 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 from men, but from God.

But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.

Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned.

There is no one who understands. There is no one who seeks after God.

They have all turned aside. They have together become unprofitable. There is no one who does good, there is not even one."

Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.

even the righteousness of God through faith in Jesus Christ to all those who believe. For there is no distinction,

whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness, because in God's forbearance he had passed over the sins previously committed;

to demonstrate his righteousness at this present time, so that he would be just, and the justifier of him who has faith in Jesus.

since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.

Now to him who works, the reward is not counted as grace, but as debt.

But to him who does not work, but believes in him who justifies the ungodly, his faith is credited as righteousness.

Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,

Happy is the man whom the Lord will by no means charge with sin."

He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be credited to them.

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

For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.

For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is 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." 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.

Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be."

but for our sake also, to whom it will be credited, who believe in him who raised Jesus our Lord from the dead,

who was delivered up for our trespasses, and was raised for our justification.

through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.

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

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

Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come.

The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification.

For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ.

May it never be. We who died to sin, how could we live in it any longer?

Or do you not know that all we who were baptized into Christ Jesus were baptized into his death?

For he who has died has been freed from sin.

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

Or do you not know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives?

Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God.

What a wretched man I am. Who will deliver me out of the body of this death?

There is therefore now no condemnation to those who are in Christ Jesus.

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

For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit.

Those who are in the flesh cannot please God.

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

For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba. Father."

For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope

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

For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees?

He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God.

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

For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.

Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.

What then shall we say about these things? If God is for us, who can be against us?

He who did not spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things?

Who could bring a charge against God's chosen ones? It is God who justifies.

Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.

Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword?

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

who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;

of whom are the patriarchs, and from whom is the Christ, as concerning the flesh, who is over all, God, blessed forever. Amen.

That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed.

For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,

For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."

So then it is not of him who wills, nor of him who runs, but of God who has mercy.

So then, he has mercy on whom he desires, and he hardens whom he desires.

You will say then to me, "Why does he still find fault? For who withstands his will?"

But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"

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

As he says also in Hosea, "I will call them 'my people,' which were not my people; and her 'beloved,' who was not beloved."

Isaiah cries out concerning Israel, "If the number of the sons of Israel are as the sand of the sea, it is the remnant who will be saved;

What shall we say then? That the Gentiles, who did not follow after righteousness, attained to righteousness, even the righteousness which is of faith;

even as it is written, "Behold, I lay in Zion a stumbling stone and a rock that will make them fall; and no one who believes in him will be put to shame."

For Christ is the end of the law for righteousness to everyone who believes.

For Moses writes about the righteousness of the law, "The one who does them will live by them."

But the righteousness which is of faith says this, "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down);

or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)"

For there is no distinction between Jew and Greek; for the same Lord of all is rich to all who call on him.

How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a proclaimer?

And how will they proclaim unless they are sent? As it is written: "How beautiful are the feet of those who bring good news of good things."

But they did not all listen to the glad news. For Isaiah says, "Lord, who has believed our report?"

Isaiah is very bold, and says, "I was found by those who did not seek me. I was revealed to those who did not ask for me."

But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal."

For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry;

if by any means I may provoke to jealousy those who are my flesh, and may save some of them.

do not boast over the branches. But if you boast, it is not you who support the root, but the root supports you.

See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.

"For who has known the mind of the Lord? Or who has been his counselor?"

"Or who has first given to him, and it will be repaid to him again?"

For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith.

so we, who are many, are one body in Christ, and individually members one of another.

or service, let us give ourselves to service; or he who teaches, to his teaching;

or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness.

Bless those who persecute [you]; bless, and do not curse.

Rejoice with those who rejoice. Weep with those who weep.

Therefore he who resists the authority, withstands the ordinance of God; and those who withstand will receive to themselves judgment.