in the day when God shall judge the secrets of men, according to my glad tidings, by Jesus Christ.

thou who boastest in law, dost thou by transgression of the law dishonour God?

For circumcision indeed profits if thou keep the law; but if thou be a law-transgressor, thy circumcision is become uncircumcision.

If therefore the uncircumcision keep the requirements of the law, shall not his uncircumcision be reckoned for circumcision,

and uncircumcision by nature, fulfilling the law, judge thee, who, with letter and circumcision, art a law-transgressor?

Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.

Far be the thought: since how shall God judge the world?

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

Wherefore by works of law no flesh shall be justified before him; for by law is knowledge of sin.

But now without law righteousness of God is manifested, borne witness to by the law and the prophets;

righteousness of God by faith of Jesus Christ towards all,and upon all those who believe: for there is no difference;

being justified freely by his grace through the redemption which is in Christ Jesus;

whom God has set forth a mercy-seat, through faith in his blood, for the shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God;

for the shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of the faith of Jesus.

Where then is boasting? It has been excluded. By what law? of works? Nay, but by law of faith;

for we reckon that a man is justified by faith, without works of law.

since indeed it is one God who shall justify the circumcision on the principle of faith, and uncircumcision by faith.

Do we then make void law by faith? Far be the thought: no, but we establish law.

And he received the sign of circumcision as seal of the righteousness of faith which he had being in uncircumcision, that he might be the father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also;

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

For if they which are of law be heirs, faith is made vain, and the promise made of no effect.

Therefore it is on the principle of faith, that it might be according to grace, in order to the promise being sure to all the seed, not to that only which is of the law, but to that also which is of Abraham's faith, who is father of us all,

(according as it is written, I have made thee father of many nations,) before the God whom he believed, who quickens the dead, and calls the things which be not as being;

who against hope believed in hope to his becoming father of many nations, according to that which was spoken, So shall thy seed be:

who has been delivered for our offences and has been raised for our justification, it will be reckoned.

by whom we have also access by faith into this favour in which we stand, and we boast in hope of the glory of God.

and hope does not make ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit which has been given to us:

Much rather therefore, having been now justified in the power of his blood, we shall be saved by him from wrath.

For if, being enemies, we have been reconciled to God through the death of his Son, much rather, having been reconciled, we shall be saved in the power of his life.

For this cause, even as by one man sin entered into the world, and by sin death; and thus death passed upon all men, for that all have sinned:

But shall not the act of favour be as the offence? For if by the offence of one the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man Jesus Christ, abounded unto the many.

And shall not as by one that has sinned be the gift? For the judgment was of one to condemnation, but the act of favour, of many offences unto justification.

For if by the offence of the one death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one Jesus Christ:)

so then as it was by one offence towards all men to condemnation, so by one righteousness towards all men for justification of life.

For as indeed by the disobedience of the one man the many have been constituted sinners, so also by the obedience of the one the many will be constituted righteous.

Far be the thought. We who have died to sin, how shall we still live in it?

We have been buried therefore with him by baptism unto death, in order that, even as Christ has been raised up from among the dead by the glory of the Father, so we also should walk in newness of life.

For if we are become identified with him in the likeness of his death, so also we shall be of his resurrection;

knowing this, that our old man has been crucified with him, that the body of sin might be annulled, that we should no longer serve sin.

What then? should we sin because we are not under law but under grace? Far be the thought.

But thanks be to God, that ye were bondmen of sin, but have obeyed from the heart the form of teaching into which ye were instructed.

For the married woman is bound by law to her husband so long as he is alive; but if the husband should die, she is clear from the law of the husband:

so then, the husband being alive, she shall be called an adulteress if she be to another man; but if the husband should die, she is free from the law, so as not to be an adulteress, though she be to another man.

So that, my brethren, ye also have been made dead to the law by the body of the Christ, to be to another, who has been raised up from among the dead, in order that we might bear fruit to God.

For when we were in the flesh the passions of sins, which were by the law, wrought in our members to bring forth fruit to death;

What shall we say then? is the law sin? Far be the thought. But I had not known sin, unless by law: for I had not had conscience also of lust unless the law had said, Thou shalt not lust;

but sin, getting a point of attack by the commandment, wrought in me every lust; for without law sin was dead.

And the commandment, which was for life, was found, as to me, itself to be unto death:

for sin, getting a point of attack by the commandment, deceived me, and by it slew me.

Did then that which is good become death to me? Far be the thought. But sin, that it might appear sin, working death to me by that which is good; in order that sin by the commandment might become exceeding sinful.

in order that the righteous requirement of the law should be fulfilled in us, who do not walk according to flesh but according to Spirit.

Because the mind of the flesh is enmity against God: for it is not subject to the law of God; for neither indeed can it be:

but if Christ be in you, the body is dead on account of sin, but the Spirit life on account of righteousness.

for if ye live according to flesh, ye are about to die; but if, by the Spirit, ye put to death the deeds of the body, ye shall live:

for as many as are led by the Spirit of God, these are sons of God.

And if children, heirs also: heirs of God, and Christ's joint heirs; if indeed we suffer with him, that we may also be glorified with him.

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

for the creature has been made subject to vanity, not of its will, but by reason of him who has subjected the same, in hope

that the creature itself also shall be set free from the bondage of corruption into the liberty of the glory of the children of God.

And in like manner the Spirit joins also its help to our weakness; for we do not know what we should pray for as is fitting, but the Spirit itself makes intercession with groanings which cannot be uttered.

Because whom he has foreknown, he has also predestinated to be conformed to the image of his Son, so that he should be the firstborn among many brethren.

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

nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

for I have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh;

nor because they are seed of Abraham are all children: but, In Isaac shall a seed be called to thee.

For this word is of promise, According to this time I will come, and there shall be a son to Sarah.

And not only that, but Rebecca having conceived by one, Isaac our father,

What shall we say then? Is there unrighteousness with God? Far be the thought.

For the scripture says to Pharaoh, For this very thing I have raised thee up from amongst men, that I might thus shew in thee my power, and so that my name should be declared in all the earth.

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

But Esaias cries concerning Israel, Should the number of the children of Israel be as the sand of the sea, the remnant shall be saved:

according as it is written, Behold, I place in Zion a stone of stumbling and rock of offence: and he that believes on him shall not be ashamed.

For Moses lays down in writing the righteousness which is of the law, The man who has practised those things shall live by them.

that if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thine heart that God has raised him from among the dead, thou shalt be saved.

For the scripture says, No one believing on him shall be ashamed.

For every one whosoever, who shall call on the name of the Lord, shall be saved.

So faith then is by a report, but the report by God's word.

But Esaias is very bold, and says, I have been found by those not seeking me; I have become manifest to those not inquiring after me.

I say then, Has God cast away his people? Far be the thought. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

But if by grace, no longer of works: since otherwise grace is no more grace.

And David says, Let their table be for a snare, and for a gin, and for a fall-trap, and for a recompense to them:

let their eyes be darkened not to see, and bow down their back alway.

I say then, Have they stumbled in order that they might fall? Far be the thought: but by their fall there is salvation to the nations to provoke them to jealousy.

But if their fall be the world's wealth, and their loss the wealth of the nations, how much rather their fulness?

if by any means I shall provoke to jealousy them which are my flesh, and shall save some from among them.

For if their casting away be the world's reconciliation, what their reception but life from among the dead?

Now if the first-fruit be holy, the lump also; and if the root be holy, the branches also.

Thou wilt say then, The branches have been broken out in order that I might be grafted in.

Right: they have been broken out through unbelief, and thou standest through faith. Be not high-minded, but fear:

if God indeed has not spared the natural branches; lest it might be he spare not thee either.

Behold then the goodness and severity of God: upon them who have fallen, severity; upon thee goodness of God, if thou shalt abide in goodness, since otherwise thou also wilt be cut away.

And they too, if they abide not in unbelief, shall be grafted in; for God is able again to graft them in.

For if thou hast been cut out of the olive tree wild by nature, and, contrary to nature, hast been grafted into the good olive tree, how much rather shall they, who are according to nature be grafted into their own olive tree?

For I do not wish you to be ignorant, brethren, of this mystery, that ye may not be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the nations be come in;

and so all Israel shall be saved. According as it is written, The deliverer shall come out of Zion; he shall turn away ungodliness from Jacob.

so these also have now not believed in your mercy, in order that they also may be objects of mercy.

or who has first given to him, and it shall be rendered to him?

For of him, and through him, and for him are all things: to him be glory for ever. Amen.

I beseech you therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your intelligent service.

And be not conformed to this world, but be transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.