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

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

Then I find a law, that, to me wishing to do that which is beautiful, that the evil is present with me:

But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

For the law of the Spirit of life [which is] in Christ Jesus [the law of our new being] has freed me from the law of sin and of death.

For that which was impossible to the law, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh

that the righteousness required of the law might be fulfilled in us, which walk not after the flesh, but after the spirit.

For those who are according to the flesh and are controlled by its unholy desires set their minds on and pursue those things which gratify the flesh, but those who are according to the Spirit and are controlled by the desires of the Spirit set their minds on and seek those things which gratify the [Holy] Spirit.

Now the mind of the flesh [which is sense and reason without the Holy Spirit] is death [death that comprises all the miseries arising from sin, both here and hereafter]. But the mind of the [Holy] Spirit is life and [soul] peace [both now and forever].

But if the Spirit of him that has raised up Jesus from among the dead dwell in you, he that has raised up Christ from among the dead shall quicken your mortal bodies also on account of his Spirit which dwells in you.

for ye did not receive a spirit of bondage again for fear, but ye did receive a spirit of adoption in which we cry, 'Abba -- Father.'

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.

because the creatures are subdued to vanity against their will: but for his will which subdueth them in hope.

that the created world itself would be freed from its slavery to corrupting influences [i.e., produced by the fall] and receive the glorious freedom which belongs to God's children.

And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth?

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

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

For we know well that all things work for the best unto them that love God, which also are called of purpose.

For those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son, that he might be the first begotten son among many brethren.

Moreover, which he appointed before, them he also called; and which he called, them also he justified; which he justified, them he also glorified.

Which spared not his own son, but gave him for us all: How shall he not with him give us all things also?

who then shall condemn? It is Christ which is dead; Yea rather which is risen again, which is also on the righthand of God and maketh intercession for 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.

Which are the Israelites, to whom pertaineth the adoption, and the glory, and the covenants and the law that was given and the service of God, and the promises,

whose also are the fathers, and they of whom; as concerning the flesh; Christ came: which is God over all things, blessed forever. Amen.

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

And the children were yet unborn and had so far done nothing either good or evil. Even so, in order further to carry out God's purpose of selection (election, choice), which depends not on works or what men can do, but on Him Who calls [them],

This agrees with the other Scripture which says, "Jacob I have loved, but Esau I have hated."

But, O man, who are you, to make answer against God? May the thing which is made say to him who made it, Why did you make me so?

What if God, although fully intending to show [the awfulness of] His wrath and to make known His power and authority, has tolerated with much patience the vessels (objects) of [His] anger which are ripe for destruction?

And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

that is to say, us which he called, not of the Jews only, but also of the gentiles.

As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

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

It is as Isaiah predicted, If the Lord of hosts had not left us a seed [from which to propagate descendants], we [Israel] would have fared like Sodom and have been made like Gomorrah.

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

And why? Because they were pursuing a righteousness which should arise not from faith, but from what they regarded as merit. They stuck their foot against the stone which lay in their way;

As it is written, "Look! I am placing a stone in Zion over which people will stumble a large rock that will make them fall and the one who believes in him will never be ashamed."

Brethren, the delight of my own heart and my supplication which I address to God for them is for salvation.

For being ignorant of the righteousness that God ascribes [which makes one acceptable to Him in word, thought, and deed] and seeking to establish a righteousness (a means of salvation) of their own, they did not obey or submit themselves to God's righteousness.

For Christ is the end of the Law [the limit at which it ceases to be, for the Law leads up to Him Who is the fulfillment of its types, and in Him the purpose which it was designed to accomplish is fulfilled. That is, the purpose of the Law is fulfilled in Him] as the means of righteousness (right relationship to God) for everyone who trusts in and adheres to and relies on Him.

For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

"And [do not ask yourself], 'Who will go down into the deep hole?'" (in order to bring Christ up from the dead). [Note: This "deep hole" probably refers to the unseen place of departed spirits, or possibly the grave. Being made right with God does not require something as difficult as bringing Christ down from heaven or up from the dead (which God had already done), but is within easy reach of everyone].

But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

For in their hearts people exercise the faith that leads to right standing, and with their lips they make the acknowledgment which means salvation.

There is no difference between the Jew and the gentile. For one is Lord of all: which is rich unto all that call on him.

And how shall they preach if they have not been sent? as it is written, How beautiful are the feet of those that announce the gospel of peace, of those that announce the gospel of that which is good!

Hence, our faith, cometh by something heard, and, that which is heard, through a declaration of Christ.

But I say, Did Israel not know? First Moses saith, I will provoke you to jealousy with that which is no nation, With a nation void of understanding will I anger you.

God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

But what saith the answer of God to him again? "I have reserved unto me seven thousand men which have not bowed their knees to Baal."

So, now also, there is a small minority which has been selected by God's unearned favor [i.e., to be saved].

What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

(according as it is written, God has given them the spirit of anguish, eyes with which they do not see and ears with which they do not hear) unto this day.

If by any means I may provoke to emulation them which are my flesh, and might save some of them.

But if some of the branches were broken off, and you, an olive-tree of the fields, were put in among them, and were given a part with them in the root by which the olive-tree is made fertile,

or if you are glorying, remember that it is not you who uphold the root, but the root which upholds you.

Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

For there is a truth, brethren, not revealed hitherto, of which I do not wish to leave you in ignorance, for fear you should attribute superior wisdom to yourselves--the truth, I mean, that partial blindness has fallen upon Israel until the great mass of the Gentiles have come in;

From the point of view of the Gospel (good news), they [the Jews, at present] are enemies [of God], which is for your advantage and benefit. But from the point of view of God's choice (of election, of divine selection), they are still the beloved (dear to Him) for the sake of their forefathers.

So they also now are being disobedient [when you are receiving mercy], that they in turn may one day, through the mercy you are enjoying, also receive mercy [that they may share the mercy which has been shown to you -- "through you as messengers of the Gospel to them].

"Or who has advanced anything to him, for which he will have to be repaid?"

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

Do not be conformed to this world (this age), [fashioned after and adapted to its external, superficial customs], but be transformed (changed) by the [entire] renewal of your mind [by its new ideals and its new attitude], so that you may prove [for yourselves] what is the good and acceptable and perfect will of God, even the thing which is good and acceptable and perfect [in His sight for you].

For I say, through the grace which has been given to me, to every one that is among you, not to have high thoughts above what he should think; but to think so as to be wise, as God has dealt to each a measure of faith.

But having different gifts, according to the grace which has been given to us, whether it be prophecy, let us prophesy according to the proportion of faith;

Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

Let not that business which ye have in hand be tedious to you. Be fervent in the spirit. Apply yourselves to the time.

Bless them which persecute you: bless, and curse not.

Not repaying anyone evil for evil; procuring that which is good not only in the sight of God, but even in the sight of all men.

Let everyone put himself under the authority of the higher powers, because there is no power which is not of God, and all powers are ordered by God.

So then, the one who resists authority resists the ordinance [which is] from God, and those who resist will receive condemnation on themselves.

For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.

For the Law which says, Thou shalt not commit adultery, thou shalt do no murder, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet, and whatever other commandment there be??s all summed up in this one saying, Thou shalt love thy neighbor as thyself.

Carry out these injunctions because you know the critical period at which we are living, and that it is now high time, to rouse yourselves from sleep; for salvation is now nearer to us than when we first became believers.

One believeth that he may eat all things. Another, which is weak, eateth herbs.

Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

Who are you that you should find fault with the servant of another? Whether he stands or falls is a matter which concerns his own master. But stand he will; for the Master can give him power to stand.

The very purpose for which Christ died and came back to life was this--that he might be Lord over both the dead and the living.

Do not therefore let what seems good to you be considered an evil thing [by someone else]. [In other words, do not give occasion for others to criticize that which is justifiable for you.]

[After all] the kingdom of God is not a matter of [getting the] food and drink [one likes], but instead it is righteousness (that state which makes a person acceptable to God) and [heart] peace and joy in the Holy Spirit.

Let us therefore follow after the things which make for peace, and things wherewith one may edify another.

Destroy not the work of God for a little meat's sake. All things are pure: but it is evil for that man, which eateth with hurt of his conscience.

It is right not to eat meat, nor drink wine, nor do anything in which thy brother stumbles, or is offended, or is weak.

Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

But, he that is in doubt, if he eat, hath condemned himself, - because, it was not of faith, and, everything which is not of faith, is sin.

We which are strong ought to bear the frailness of them which are weak, and not to stand in our own conceits.

Let each one of us please his neighbor for that which is good, unto edifying.

For even the Christ did not seek His own pleasure. His principle was, "The reproaches which they addressed to Thee have fallen on me."

For all that was written of old has been written for our instruction, so that we may always have hope through the power of endurance and the encouragement which the Scriptures afford.

May God, who gives men patient endurance and encouragement, grant you such harmony with one another, in accordance with the standard which Christ Jesus sets,

But I have, in some measure, less fear in writing to you to put these things before you again, because of the grace which was given to me by God,

Because of the charge with which God has entrusted me, that I should be a minister of Christ Jesus to go to the Gentiles--that I should act as a priest of God's Good News, so that the offering up of the Gentiles may be an acceptable sacrifice, consecrated by the Holy Spirit.