Which he had promised before, by his prophets, in the holy scriptures,

Concerning his Son, who was made to him of the seed of David, according to the flesh,

Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:

By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:

Among whom are you also the called of Jesus Christ:

To all that are at Rome, the beloved of God, called to be saints. Grace to you and peace, from God our Father and from the Lord Jesus Christ.

First, I give thanks to my God, through Jesus Christ, for you all: because your faith is spoken of in the whole world.

For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you:

Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.

For I long to see you that I may impart unto you some spiritual grace, to strengthen you:

That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.

And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.

To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.

So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.

For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.

For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:

Because that which is known of God is manifest in them. For God hath manifested it unto them.

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.

Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.

For, professing themselves to be wise, they became fools.

And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.

Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.

Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.

And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.

And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.

Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,

Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,

Foolish, dissolute: without affection, without fidelity, without mercy.

Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.

Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.

For we know that the judgment of God is, according to truth, against them that do such things.

And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?

Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?

But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:

Who will render to every man according to his works.

To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:

But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.

Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.

But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.

For there is no respect of persons with God.

For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.

For not the hearers of the law are just before God: but the doers of the law shall be justified.

For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.

Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,

In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.

But if thou art called a Jew and restest in the law and makest thy boast of God,

And knowest his will and approvest the more profitable things, being instructed by the law:

Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,

An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.

Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.

Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:

Thou, that makest thy boast of the law, by transgression of the law dishonourest God.

(For the name of God through you is blasphemed among the Gentiles, as it is written.)

Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.

If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?

And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?

For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.

But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.

What advantage then hath the Jew: or what is the profit of circumcision?

Much every way. First indeed, because the words of God were committed to them.

For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!

But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.

But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?

(I speak according to man.) God forbid! Otherwise how shall God judge this world?

For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?

And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.

What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.

As it is written: There is not any man just.

There is none that understandeth: there is none that seeketh after God.

All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.

Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.

Whose mouth is full of cursing and bitterness:

Their feet swift to shed blood:

Destruction and misery in their ways:

And the way of peace they have not known.

There is no fear of God before their eyes.

Now we know that what things soever the law speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.

Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.

But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.

Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.

For all have sinned and do need the glory of God.

Being justified freely by his grace, through the redemption that is in Christ Jesus,

Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,

Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ.

Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.

For we account a man to be justified by faith, without the works of the law.

Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.

For it is one God that justifieth circumcision by faith and uncircumcision through faith.

Do we then, destroy the law through faith? God forbid! But we establish the law.

What shall we say then that Abraham hath found, who is our father according to the flesh?

For if Abraham were justified by works, he hath whereof to glory, but not before God.

For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.

Now to him that worketh, the reward is not reckoned according to grace but according to debt.

But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.

As David also termeth the blessedness of a man to whom God reputeth justice without works:

Blessed are they whose iniquities are forgiven: and whose sins are covered.

Blessed is the man to whom the Lord hath not imputed sin.

This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.

How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.

And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:

And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.

For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.

For if they who are of the law be heirs, faith is made void: the promise is made of no effect.

For the law worketh wrath. For where there is no law, neither is there transgression.

Therefore is it of faith, that according to grace the promise might be firm 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 thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.

Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.

And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.

In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:

Most fully knowing that whatsoever he has promised, he is able also to perform.

And therefore it was reputed to him unto justice.

Now it is not written only for him, that it was reputed to him unto justice,

But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,

Who was delivered up for our sins and rose again for our justification.