which God had already promised through His Prophets in Holy Writ, concerning His Son,

For I am not ashamed of the Good News. It is God's power which is at work for the salvation of every one who believes--the Jew first, and then the Gentile.

For in the Good News a righteousness which comes from God is being revealed, depending on faith and tending to produce faith; as the Scripture has it, "The righteous man shall live by faith."

This then is the reason why God gave them up to vile passions. For not only did the women among them exchange the natural use of their bodies for one which is contrary to nature, but the men also,

in just the same way--neglecting that for which nature intends women--burned with passion towards one another, men practising shameful vice with men, and receiving in their own selves the reward which necessarily followed their misconduct.

And just as they had refused to continue to have a full knowledge of God, so it was to utterly worthless minds that God gave them up, for them to do things which should not be done.

In short, though knowing full well the sentence which God pronounces against actions such as theirs, as things which deserve death, they not only practise them, but even encourage and applaud others who do them.

since they exhibit proof that a knowledge of the conduct which the Law requires is engraven on their hearts, while their consciences also bear witness to the Law, and their thoughts, as if in mutual discussion, accuse them or perhaps maintain their innocence--

For the true Jew is not the man who is simply a Jew outwardly, and true circumcision is not that which is outward and bodily.

a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;

gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.

What then were the circumstances under which this took place? Was it after he had been circumcised, or before?

Before, not after. And he received circumcision as a sign, a mark attesting the reality of the faith-righteousness which was his while still uncircumcised, that he might be the forefather of all those who believe even though they are uncircumcised--in order that this righteousness might be placed to their credit;

and the forefather of the circumcised, namely of those who not merely are circumcised, but also walk in the steps of the faith which our forefather Abraham had while he was as yet uncircumcised.

And, without growing weak in faith, he could contemplate his own vital powers which had now decayed--for he was nearly 100 years old--and Sarah's barrenness.

through whom also, as the result of faith, we have obtained an introduction into that state of favour with God in which we stand, and we exult in hope of some day sharing in God's glory.

But God's free gift immeasurably outweighs the transgression. For if through the transgression of the one individual the mass of mankind have died, infinitely greater is the generosity with which God's grace, and the gift given in His grace which found expression in the one man Jesus Christ, have been bestowed on the mass of mankind.

And it is not with the gift as it was with the results of one individual's sin; for the judgement which one individual provoked resulted in condemnation, whereas the free gift after a multitude of transgressions results in acquittal.

It follows then that just as the result of a single transgression is a condemnation which extends to the whole race, so also the result of a single decree of righteousness is a life-giving acquittal which extends to the whole race.

in order that as sin has exercised kingly sway in inflicting death, so grace, too, may exercise kingly sway in bestowing a righteousness which results in the Life of the Ages through Jesus Christ our Lord.

Death has no longer any power over Him. For by the death which He died He became, once for all, dead in relation to sin; but by the life which He now lives He is alive in relation to God.

But thanks be to God that though you were once in thraldom to Sin, you have now yielded a hearty obedience to that system of truth in which you have been instructed.

At that time, then, what benefit did you get from conduct which you now regard with shame? Why, such things finally result in death.

But seeing that we have died to that which once held us in bondage, the Law has now no hold over us, so that we render a service which, instead of being old and formal, is new and spiritual.

and, as it turned out, the very Commandment which was to bring me life, brought me death.

Did then a thing which is good become death to me? No, indeed, but sin did; so that through its bringing about death by means of what was good, it might be seen in its true light as sin, in order that by means of the Commandment the unspeakable sinfulness of sin might be plainly shown.

But if I do that which I do not desire to do, I admit the excellence of the Law,

and now it is no longer I that do these things, but the sin which has its home within me does them.

But if I do that which I desire not to do, it can no longer be said that it is I who do it, but the sin which has its home within me does it.

but I discover within me a different Law at war with the Law of my understanding, and leading me captive to the Law which is everywhere at work in my body--the Law of sin.

You have not for the second time acquired the consciousness of being--a consciousness which fills you with terror. But you have acquired a deep inward conviction of having been adopted as sons--a conviction which prompts us to cry aloud, "Abba! our Father!"

Why, what we now suffer I count as nothing in comparison with the glory which is soon to be manifested in us.

But if we hope for something which we do not see, then we eagerly and patiently wait for it.

nor height nor depth, nor any other created thing, will be able to separate us from the love of God which rests upon us in Christ Jesus our Lord.

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

So also in Hosea He says, "I will call that nation My People which was not My People, and I will call her beloved who was not beloved.

To what conclusion does this bring us? Why, that the Gentiles, who were not in pursuit of righteousness, have overtaken it--a righteousness, however, which arises from faith;

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;

Ignorant of the righteousness which God provides and building their hopes upon a righteousness of their own, they have refused submission to God's righteousness.

But the righteousness which is based on faith speaks in a different tone. "Say not in your heart," it declares, "'Who shall ascend to Heaven?'" --that is, to bring Christ down;

But what does it say? "The Message is close to you, in your mouth and in your heart;" that is, the Message which we are publishing about the faith--

But again, did Israel fail to understand? Listen to Moses first. He says, "I will fire you with jealousy against a nation which is no nation, and with fury against a nation devoid of understanding."

How then does the matter stand? It stands thus. That which Israel are in earnest pursuit of, they have not obtained; but God's chosen servants have obtained it, and the rest have become hardened.

and if you were cut from that which by nature is a wild olive and contrary to nature were grafted into the good olive tree, how much more certainly will these natural branches be grafted on 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;

And do not follow the customs of the present age, but be transformed by the entire renewal of your minds, so that you may learn by experience what God's will is--that will which is good and beautiful and perfect.

For through the authority graciously given to me I warn every individual among you not to value himself unduly, but to cultivate sobriety of judgement in accordance with the amount of faith which God has allotted to each one.

But since we have special gifts which differ in accordance with the diversified work graciously entrusted to us, if it is prophecy, let the prophet speak in exact proportion to his faith;

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.

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.

Therefore do not let the boon which is yours in common be exposed to reproach.

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.

I can therefore glory in Christ Jesus concerning the work for God in which I am engaged.

And it is really this which has again and again prevented my coming to you.

But I entreat you, brethren, in the name of our Lord Jesus Christ and by the love which His Spirit inspires, to help me by wrestling in prayer to God on my behalf,

asking that I may escape unhurt from those in Judaea who are disobedient, and that the service which I am going to Jerusalem to render may be well received by the Church there,

that you may receive her as a fellow Christian in a manner worthy of God's people, and may assist her in any matter in which she may need help. For she has indeed been a kind friend to many, including myself.

But I beseech you, brethren, to keep a watch on those who are causing the divisions among you, and are leading others into sin, in defiance of the instruction which you have received; and habitually to shun them.

To Him who has it in His power to make you strong, as declared in the Good News which I am spreading, and the proclamation concerning Jesus Christ, in harmony with the unveiling of the Truth which in the periods of past Ages remained unuttered,