Study Desk

Paul, a bond-servant of Christ Jesus, ^(F1)(C1)called as an apostle, ^(C2)set apart for ^(C3)the gospel of God,

which He ^(C1)promised beforehand through His ^(C2)prophets in the holy Scriptures,

concerning His Son, who was born ^(C1)of a ^(F1)descendant of David ^(C2)according to the flesh,

who was declared ^(C1)the Son of God with power according to the ^(F1)Spirit of holiness ^(F2)by the resurrection from the dead, Jesus Christ our Lord,

through whom we have received grace and ^(C1)apostleship ^(F1)to bring about the ^(C2)obedience of faith among ^(C3)all the Gentiles in behalf of His name,

among whom you also are the ^(C1)called of Jesus Christ;

to all who are ^(C1)beloved of God in Rome, called as ^(F1)(C2)saints: ^(C3)Grace to you and peace from God our Father and the Lord Jesus Christ.

First, ^(C1)I thank my God through Jesus Christ ^(F1)for you all, because ^(C2)your faith is being proclaimed throughout the world.

For ^(C1)God, whom I ^(C2)serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly ^(C3)I make mention of you,

always in my prayers requesting if perhaps now, at last by ^(C1)the will of God, I will succeed in coming to you.

For ^(C1)I long to see you so that I may impart some spiritual gift to you, that you may be ^(F1)established;

that is, that I may be encouraged together with you while among you, each of us by the other's faith, both yours and mine.

^(C1)I do not want you to be unaware, ^(C2)brothers and sisters, that often I ^(C3)have planned to come to you (and have been prevented so far) so that I may obtain some ^(C4)fruit among you also just as among the rest of the Gentiles.

^(C1)I am ^(F1)under obligation both to Greeks and to the ^(F2)(C2)uncultured, both to the wise and to the foolish.

So, for my part, I am eager to ^(C1)preach the gospel to you also who are in Rome.

For I am not ^(C1)ashamed of the gospel, for ^(C2)it is the power of God for salvation to everyone who believes, to the ^(C3)Jew first and also to ^(C4)the Greek.

For in it ^(C1)the righteousness of God is revealed ^(F1)from faith to faith; as it is written: "^(F2)(C2)BUT THE RIGHTEOUS ONE WILL LIVE BY FAITH."

For ^(C1)the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who ^(C2)suppress the truth ^(F1)in unrighteousness,

because ^(C1)that which is known about God is evident ^(F1)within them; for God made it evident to them.

For ^(C1)since the creation of the world His invisible attributes, that is, His eternal power and divine nature, have been clearly perceived, ^(C2)being understood by what has been made, so that they are without excuse.

For even though they knew God, they did not ^(F1)honor Him as God or give thanks, but they became ^(C1)futile in their reasonings, and their senseless hearts were darkened.

^(C1)Claiming to be wise, they became fools,

and they ^(C1)exchanged the glory of the incorruptible God for an image in the form of corruptible mankind, of birds, four-footed animals, and ^(F1)crawling creatures.

Therefore ^(C1)God gave them up to vile impurity in the lusts of their hearts, so that their bodies would be ^(C2)dishonored among them.

For they exchanged the truth of God for ^(F1)(C1)falsehood, and worshiped and served the creature rather than the Creator, ^(C2)who is blessed ^(F2)forever. Amen.

For this reason ^(C1)God gave them over to ^(C2)degrading passions; for their women exchanged natural relations for that which is contrary to nature,

and likewise the men, too, abandoned natural relations ^(F1)with women and burned in their desire toward one another, ^(C1)males with males committing ^(F2)shameful acts and receiving in ^(F3)their own persons the due penalty of their error.

And just as they did not see fit ^(F1)to acknowledge God, ^(C1)God gave them up to a depraved mind, to do those things that are not proper,

people having been filled with all unrighteousness, wickedness, greed, and evil; full of envy, murder, strife, deceit, and malice; they are ^(C1)gossips,

slanderers, ^(F1)(C1)haters of God, insolent, arrogant, boastful, inventors of evil, ^(C2)disobedient to parents,

without understanding, untrustworthy, ^(C1)unfeeling, and unmerciful;

and although they know the ordinance of God, that those who practice such things are worthy of ^(C1)death, they not only do the same, but also ^(C2)approve of those who practice them.

Therefore you have ^(C1)no excuse, ^(F1)you foolish person, ^(C2)everyone of you who passes judgment; for ^(F2)in that matter in which ^(C3)you judge someone else, you condemn yourself; for you who judge practice the same things.

And we know that the judgment of God ^(F1)rightly falls upon those who practice such things.

But do you suppose this, ^(F1)(C1)you foolish person who passes judgment on those who practice such things, and yet does them as well, that you will escape the judgment of God?

Or do you think lightly of ^(C1)the riches of His ^(C2)kindness and ^(F1)(C3)restraint and ^(C4)patience, not knowing that the kindness of God leads you to repentance?

But ^(F1)because of your stubbornness and unrepentant heart ^(C1)you are storing up wrath for yourself ^(C2)on the day of wrath and revelation of the righteous judgment of God,

^(C1)who WILL REPAY EACH PERSON ACCORDING TO HIS DEEDS:

to those who by ^(C1)perseverance in doing good seek ^(C2)glory, honor, and ^(C3)immortality, He will give ^(C4)eternal life;

but to those who are ^(C1)self-serving and ^(C2)do not obey the truth, but obey unrighteousness, He will give wrath and indignation.

There will be ^(C1)tribulation and distress ^(F1)for every soul of mankind who does evil, ^(F2)for the Jew ^(C2)first and also ^(F2)for the Greek,

but ^(C1)glory, honor, and peace to everyone who does what is good, to the Jew ^(C2)first and also to the Greek.

For ^(C1)there is no partiality with God.

For all who have sinned ^(F1)(C1)without the Law will also perish ^(F1)without the Law, and all who have sinned ^(F2)under the Law will be judged ^(F3)by the Law;

for it is ^(C1)not the hearers ^(F1)of the Law who are ^(F2)righteous before God, but the doers ^(F1)of the Law who will be justified.

For when Gentiles who do not have ^(F1)the Law ^(F2)(C1)instinctively perform the requirements of the Law, these, though not having ^(F1)the Law, are a law to themselves,

in that they show ^(C1)the work of the Law written in their hearts, their conscience testifying and their thoughts alternately accusing or else defending them,

on the day when, ^(C1)according to my gospel, ^(C2)God will judge the secrets of mankind through Christ Jesus.

But if you call yourself a ^(F1)Jew and ^(C1)rely ^(F2)upon the Law and boast in God,

and know His will and ^(F1)(C1)distinguish the things that matter, being instructed from the Law,

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

a ^(F1)corrector of the foolish, a teacher of ^(F2)the immature, possessing in the Law ^(C1)the embodiment of knowledge and of the truth—

you, therefore, ^(C1)who teach someone else, do you not teach yourself? You who ^(F1)preach that one is not to steal, do you steal?

You who say that one is not to commit adultery, do you commit adultery? You who loathe idols, do you ^(C1)rob temples?

You who ^(C1)boast ^(F1)in the Law, through your breaking the Law, do you dishonor God?

For "^(C1)THE NAME OF GOD IS BLASPHEMED AMONG THE GENTILES ^(C2)BECAUSE OF YOU," just as it is written.

For indeed circumcision is of value if you ^(C1)practice ^(F1)the Law; but if you are a violator ^(F2)of the Law, ^(C2)your circumcision has turned into uncircumcision.

^(C1)So if ^(C2)the ^(F1)uncircumcised man ^(C3)keeps the requirements of the Law, will his uncircumcision not be regarded as circumcision?

And ^(C1)he who is physically uncircumcised, if he keeps the Law, will he not ^(C2)judge you who ^(F1)though having the letter of the Law and circumcision are a violator ^(F2)of the Law?

For ^(C1)he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh.

But ^(C1)he is a Jew who is one inwardly; and ^(C2)circumcision is of the heart, by the ^(C3)Spirit, not by the letter; ^(C4)and his praise is not from people, but from God.

Then what ^(F1)advantage does the Jew have? Or what is the benefit of circumcision?

Great in every respect. First, that ^(C1)they were entrusted with the ^(C2)actual words of God.

What then? If ^(C1)some ^(F1)did not believe, their ^(F2)unbelief will not nullify the faithfulness of God, will it?

^(F1)(C1)Far from it! Rather, God must prove to be true, though every person be found ^(C2)a liar, as it is written: "^(C3)SO THAT YOU ARE JUSTIFIED IN YOUR WORDS, AND PREVAIL ^(F2)WHEN YOU ARE JUDGED."

But if our unrighteousness ^(F1)(C1)demonstrates the righteousness of God, ^(C2)what shall we say? The God who inflicts wrath is not unrighteous, is He? (^(C3)I am speaking from a human viewpoint.)

^(C1)Far from it! For otherwise, how will ^(C2)God judge the world?

But if through my lie ^(C1)the truth of God abounded to His glory, ^(C2)why am I also still being judged as a sinner?

And why not say (just as we are slanderously reported and as some claim that we say), "^(C1)Let's do evil that good may come of it"? ^(F1)Their condemnation is deserved.

What then? ^(F1)(C1)Are we better than they? Not at all; for we have already charged that both ^(C2)Jews and ^(C3)Greeks are ^(C4)all under sin;

as it is written: "^(C1)THERE IS NO RIGHTEOUS PERSON, NOT EVEN ONE;

THERE IS NO ONE WHO UNDERSTANDS, THERE IS NO ONE WHO SEEKS OUT GOD;

THEY HAVE ALL TURNED ASIDE, TOGETHER THEY HAVE BECOME ^(F1)CORRUPT; THERE IS NO ONE WHO DOES GOOD, THERE IS NOT EVEN ONE."

"^(C1)THEIR THROAT IS AN OPEN GRAVE, WITH THEIR TONGUES THEY KEEP DECEIVING," "^(C2)THE VENOM OF ^(F1)ASPS IS UNDER THEIR LIPS";

"^(C1)THEIR MOUTH IS FULL OF CURSING AND BITTERNESS";

"^(C1)THEIR FEET ARE SWIFT TO SHED BLOOD,

DESTRUCTION AND MISERY ARE IN THEIR PATHS,

AND THEY HAVE NOT KNOWN THE WAY OF PEACE."

"^(C1)THERE IS NO FEAR OF GOD BEFORE THEIR EYES."

Now we know that whatever the ^(C1)Law says, it speaks to ^(C2)those who are ^(F1)under the Law, so that every mouth may be closed and ^(C3)all the world may become accountable to God;

because ^(C1)by the works ^(F1)of the Law ^(F2)none of mankind will be justified in His sight; for ^(F3)(C2)through the Law comes ^(F4)knowledge of sin.

But now apart ^(F1)from the Law ^(C1)the righteousness of God has been revealed, being ^(C2)witnessed by the ^(F2)Law and the Prophets,

but it is the ^(C1)righteousness of God through ^(C2)faith ^(C3)in Jesus Christ for ^(C4)all those ^(F1)who believe; for ^(C5)there is no distinction,

for all ^(F1)(C1)have sinned and fall short of the glory of God,

being justified as a gift ^(C1)by His grace through ^(C2)the redemption which is in Christ Jesus,

whom God displayed publicly as ^(C1)a ^(F1)propitiation ^(F2)(C2)in His blood through faith. This was to demonstrate His righteousness, ^(F3)because in God's merciful ^(C3)restraint He ^(C4)let the sins previously committed go unpunished;

for the demonstration, that is, of His righteousness at the present time, so that He would be just and the justifier of the one who ^(F1)has faith in Jesus.

Where then is ^(C1)boasting? It has been excluded. By ^(C2)what kind of law? Of works? No, but by a law of faith.

^(F1)For ^(C1)we maintain that a person is justified by faith apart from works ^(F2)of the Law.

Or ^(C1)is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also,

since indeed ^(C1)God ^(C2)who will justify the ^(F1)circumcised ^(F2)by faith and the ^(F3)uncircumcised through faith ^(C3)is one.

Do we then nullify ^(F1)the Law through faith? ^(C1)Far from it! On the contrary, we ^(C2)establish the Law.

What then shall we say that Abraham, ^(F1)our forefather ^(C1)according to the flesh, has found?

For if Abraham was justified ^(F1)by works, he has something to boast about; but ^(C1)not ^(F2)before God.

For what does the Scripture say? "^(C1)ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS."

Now to the one who ^(C1)works, the wages are not credited as a favor, but as what is due.

But to the one who does not work, but ^(C1)believes in Him who justifies the ungodly, his faith is credited as righteousness,

just as David also speaks of the blessing of the person to whom God credits righteousness apart from works:

"^(C1)BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED.

-"^(C1)BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT ^(C2)TAKE INTO ACCOUNT."

Is this blessing then on ^(F1)(C1)the circumcised, or on ^(F2)the uncircumcised also? For ^(C2)we say, "^(C3)FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS."

How then was it credited? While he was ^(F1)circumcised, or ^(F2)uncircumcised? Not while ^(F1)circumcised, but while ^(F2)uncircumcised;

and he ^(C1)received the sign of circumcision, ^(C2)a seal of the righteousness of the faith which ^(F1)he had while uncircumcised, so that he might be ^(C3)the father of ^(C4)all who believe without being circumcised, that righteousness might be credited to them,

and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which ^(F1)he had while uncircumcised.

For ^(C1)the promise to Abraham or to his ^(F1)descendants ^(C2)that he would be heir of the world was not ^(F2)through the Law, but through the righteousness of faith.

For ^(C1)if those who are ^(F1)of the Law are heirs, then faith is made void and the promise is nullified;

for ^(C1)the Law brings about wrath, but ^(C2)where there is no law, there also is no violation.

For this reason it is ^(F1)by faith, in order that it may be in accordance with ^(C1)grace, so that the promise will be guaranteed to ^(C2)all the ^(F2)descendants, not only to ^(F3)those who are of the Law, but also to ^(F3)(C3)those who are of the faith of Abraham, who is ^(C4)the father of us all,

(as it is written: "I HAVE MADE YOU ^(C1)A FATHER OF MANY NATIONS") in the presence of Him whom he believed, that is, God, ^(C2)who gives life to the dead and ^(C3)calls into being ^(C4)things that do not exist.

In hope against hope he believed, so that he might become ^(C1)a father of many nations according to that which had been spoken, "^(C2)SO SHALL YOUR ^(F1)DESCENDANTS BE."

Without becoming weak in faith he contemplated his own body, now ^(C1)as good as dead since ^(C2)he was about a hundred years old, and ^(C3)the deadness of Sarah's womb;

yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, ^(C1)giving glory to God,

and ^(C1)being fully assured that ^(C2)what God had promised, He was able also to perform.

Therefore ^(C1)IT WAS ALSO CREDITED TO HIM AS RIGHTEOUSNESS.

Now ^(C1)not for his sake only was it written that it was credited to him,

but for our sake also, to whom it will be credited, to us ^(C1)who believe in Him who ^(C2)raised Jesus our Lord from the dead,

He who was ^(C1)delivered over because of our wrongdoings, and was ^(C2)raised because of our justification.

^(C1)Therefore, having been justified by faith, ^(F1)(C2)we have peace with God through our Lord Jesus Christ,

through whom we also have ^(C1)obtained our introduction by faith into this grace ^(C2)in which we stand; and ^(F1)we celebrate in hope of the glory of God.

^(C1)And not only this, but ^(F1)we also ^(C2)celebrate in our tribulations, knowing that tribulation brings about ^(C3)perseverance;

and ^(C1)perseverance, ^(C2)proven character; and proven character, hope;

and hope ^(C1)does not disappoint, because the love of God has been ^(C2)poured out within our hearts through the Holy Spirit who was given to us.

For while we were still ^(C1)helpless, ^(C2)at the right time ^(C3)Christ died for the ungodly.

For one will hardly die for a righteous person; ^(F1)though perhaps for the good person someone would even dare to die.

But God ^(C1)demonstrates ^(C2)His own love toward us, in that while we were still sinners, ^(C3)Christ died for us.

Much more then, having now been justified ^(F1)(C1)by His blood, we shall be saved ^(C2)from the wrath of God through Him.

For if while we were ^(C1)enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved ^(F1)(C2)by His life.

^(C1)And not only this, but ^(F1)we also celebrate in God through our Lord Jesus Christ, through whom we have now received ^(C2)the reconciliation.

Therefore, just as through ^(C1)one man sin entered into the world, and ^(C2)death through sin, and ^(C3)so death spread to all mankind, because all sinned—

for ^(F1)until the Law sin was in the world, but ^(C1)sin is not ^(F2)counted against anyone when there is no law.

Nevertheless death reigned from Adam until Moses, even over those who had not sinned ^(C1)in the likeness of the ^(F1)violation committed by Adam, who is a ^(F2)(C2)type of Him who was to come.

But ^(F1)the gracious gift is not like the offense. For if by the offense of ^(C1)the one ^(C2)the many died, much more did the grace of God and the gift by ^(C3)the grace of the one Man, Jesus Christ, overflow to the many.

The gift is not like that which came through the one who sinned; for on the one hand ^(C1)the judgment arose from one offense, ^(F1)resulting in condemnation, but on the other hand the gracious gift arose from many offenses, ^(F2)resulting in justification.

For if by the offense of the one, death reigned ^(C1)through the one, much more will those who receive the abundance of grace and of the gift of righteousness ^(C2)reign in life through the One, Jesus Christ.

So then, as through ^(C1)one offense ^(F1)the result was condemnation to all mankind, so also through one ^(C2)act of righteousness ^(F2)the result was ^(C3)justification of life to all mankind.

For as through the one man's disobedience ^(C1)the many ^(C2)were made sinners, so also through ^(C3)the obedience of the One ^(C1)the many will be made righteous.

^(F1)(C1)The Law came in so that the offense would increase; but where sin increased, ^(C2)grace abounded all the more,

so that, as ^(C1)sin reigned in death, so also ^(C2)grace would reign through righteousness to eternal life through Jesus Christ our Lord.

^(C1)What shall we say then? Are we to ^(C2)continue in sin so that grace may increase?

^(F1)(C1)Far from it! How shall we who ^(C2)died to sin still live in it?

Or do you not know that all of us who have been ^(C1)baptized into ^(C2)Christ Jesus have been baptized into His death?

Therefore we have been ^(C1)buried with Him through baptism into death, so that, just as Christ was ^(C2)raised from the dead through the ^(C3)glory of the Father, so we too may walk in ^(C4)newness of life.

For ^(C1)if we have become ^(F1)united with Him in the likeness of His death, certainly we shall also be ^(F2)in the likeness of His resurrection,

knowing this, that our ^(C1)old ^(F1)self was ^(C2)crucified with Him, in order that our ^(C3)body of sin might be ^(F2)done away with, so that we would no longer be slaves to sin;

for ^(C1)the one who has died is ^(F1)freed from sin.

Now ^(C1)if we have died with Christ, we believe that ^(C2)we shall also live with Him,

knowing that Christ, having been ^(C1)raised from the dead, ^(F1)is never to die again; ^(C2)death no longer is master over Him.

For ^(F1)the death that He died, He died to sin once for all time; but ^(F2)the life that He lives, He lives to ^(F3)God.

So you too, consider yourselves to be ^(C1)dead to sin, but alive to God in Christ Jesus.

Therefore sin is not to ^(C1)reign in your mortal body so that you obey its lusts,

and do not go on ^(C1)presenting ^(F1)the parts of your body to sin as ^(F2)instruments of unrighteousness; but ^(C2)present yourselves to God as those who are alive from the dead, and ^(F3)your body's parts as ^(F2)instruments of righteousness for God.

For ^(C1)sin shall not ^(C2)be master over you, for ^(C3)you are not under ^(F1)the Law but ^(C4)under grace.

What then? ^(C1)Are we to sin because we are not under ^(F1)the Law but under grace? ^(F2)(C2)Far from it!

Do you not ^(C1)know that the one to whom you present yourselves as ^(C2)slaves for obedience, you are slaves of that same one whom you obey, either of ^(C3)sin ^(F1)resulting in death, or of obedience ^(F2)resulting in righteousness?

But ^(C1)thanks be to God that ^(F1)though you were slaves of sin, you became obedient from the heart to that ^(F2)(C2)form of teaching to which you were entrusted,

and after being ^(C1)freed from sin, you became slaves to righteousness.

^(C1)I am speaking ^(F1)in human terms because of the weakness of your flesh. For just ^(C2)as you presented ^(F2)the parts of your body as slaves to impurity and to lawlessness, ^(F3)resulting in further lawlessness, so now present ^(F2)your body's parts as slaves to righteousness, ^(F4)resulting in sanctification.

For ^(C1)when you were slaves of sin, you were free in relation to righteousness.

Therefore what ^(F1)(C1)benefit were you then ^(F2)deriving from the things of which you are now ashamed? For the outcome of those things is ^(C2)death.

But now having been ^(C1)freed from sin and ^(C2)enslaved to God, you ^(F1)derive your ^(F2)(C3)benefit, ^(F3)resulting in sanctification, and ^(C4)the outcome, eternal life.

For the wages of ^(C1)sin is death, but the gracious gift of God is ^(C2)eternal life in Christ Jesus our Lord.

Or do you not know, ^(C1)brothers and sisters (for I am speaking to those who know the ^(F1)Law), that the ^(F1)Law has jurisdiction over a person as long as he lives?

For ^(C1)the married woman is bound by law to her ^(F1)husband as long as he is alive; but if her husband dies, she is released from the law ^(F2)concerning the husband.

So then, if while her husband is alive she ^(F1)gives herself to another man, she will be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress if she ^(F2)gives herself to another man.

Therefore, my brothers and sisters, you also were ^(C1)put to death ^(C2)in regard to the Law ^(C3)through the body of Christ, so that you might belong to another, to Him who was raised from the dead, in order that we might bear fruit for God.

For while we were ^(C1)in the flesh, the sinful passions, which were ^(C2)brought to light by the Law, were at work ^(C3)in ^(F1)the parts of our body to bear fruit for death.

But now we have been ^(C1)released from the Law, having ^(C2)died to that by which we were bound, so that we serve in ^(C3)newness of ^(C4)the ^(F1)Spirit and not in oldness of the letter.

^(C1)What shall we say then? Is the Law sin? ^(F1)(C2)Far from it! On the contrary, ^(C3)I would not have come to know sin except ^(F2)through the Law; for I would not have known about ^(F3)coveting if the Law had not said, "^(C4)YOU SHALL NOT ^(F3)COVET."

But sin, ^(C1)taking an opportunity ^(C2)through the commandment, produced in me ^(F1)coveting of every kind; for ^(C3)apart ^(F2)from the Law sin is dead.

I was once alive apart ^(F1)from the Law; but when the commandment came, sin came to life, and I died;

and this commandment, which was ^(F1)(C1)to result in life, proved ^(F2)to result in death for me;

for sin, ^(C1)taking an opportunity ^(C2)through the commandment, ^(C3)deceived me, and through it, killed me.

^(C1)So then, the Law is holy, and the commandment is holy and righteous and good.

Therefore did that which is good become a cause of death for me? ^(F1)(C1)Far from it! Rather it was sin, in order that it might be shown to be sin by bringing about my death through that which is good, so that through the commandment sin would become utterly sinful.

For we know that the Law is ^(C1)spiritual, but I am ^(C1)fleshly, ^(C2)sold ^(F1)(C3)into bondage to sin.

For ^(C1)I do not understand what I am doing; for I am not practicing ^(C2)what I want to do, but I do the very thing I hate.

However, if I do the very thing I do not want to do, I agree with ^(C1)the Law, that the Law is good.

But now, ^(C1)no longer am I the one doing it, but sin that dwells in me.

For I know that good does not dwell in me, that is, in my ^(C1)flesh; for the willing is present in me, but the doing of the good is not.

For ^(C1)the good that I want, I do not do, but I practice the very evil that I do not want.

But if I do the very thing I do not want, ^(C1)I am no longer the one doing it, but sin that dwells in me.

I find then ^(C1)the ^(F1)principle that evil is present in me, the one who wants to do good.

For I joyfully agree with the law of God ^(F1)in ^(C1)the inner person,

but I see ^(C1)a different law in ^(F1)the parts of my body waging war against the ^(C2)law of my mind, and making me a prisoner ^(F2)of ^(C3)the law of sin, the law which is in ^(F3)my body's parts.

Wretched man that I am! Who will set me free from ^(F1)(C1)the body of this ^(C2)death?

^(C1)Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh ^(C2)the law of sin.

Therefore there is now no ^(C1)condemnation at all for those who are ^(C2)in ^(C3)Christ Jesus.

For ^(C1)the law of the Spirit of life ^(F1)in ^(C2)Christ Jesus ^(C3)has set you free from the law of sin and of death.

For ^(C1)what the Law could not do, ^(F1)(C2)weak as it was through the flesh, God did: sending His own Son in ^(C3)the likeness of ^(F2)sinful flesh and as an offering for sin, He condemned sin in the flesh,

so that the ^(C1)requirement of the Law might be fulfilled in us who ^(C2)do not walk ^(F1)according to the flesh but ^(F1)according to the Spirit.

For those who are in accord with the flesh set their minds on ^(C1)the things of the flesh, but those who are in accord with the Spirit, ^(C2)the things of the Spirit.

^(C1)For the mind ^(F1)set on the flesh is ^(C2)death, but the mind ^(F1)set on the Spirit is life and peace,

because the mind ^(F1)set on the flesh is ^(C1)hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so,

and those who are ^(C1)in the flesh cannot please God.

However, you are not ^(C1)in the flesh but in the Spirit, if indeed the Spirit of God ^(C2)dwells in you. But ^(C3)if anyone does not have the Spirit of Christ, he does not belong to Him.

^(C1)If Christ is in you, though the body is dead because of sin, yet the spirit is ^(F1)alive because of righteousness.

But if the Spirit of Him who ^(C1)raised Jesus from the dead dwells in you, ^(C2)He who raised ^(C3)Christ Jesus from the dead will also give life to your mortal bodies ^(F1)through His Spirit who dwells in you.

So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh—

for ^(C1)if you are living in accord with the flesh, you are going to die; but if by the Spirit you are ^(C2)putting to death the deeds of the body, you will live.

For all who are ^(C1)being led by the Spirit of God, these are ^(C2)sons and daughters of God.

For you ^(C1)have not received a spirit of slavery ^(F1)leading to fear again, but you ^(C2)have received ^(F2)a spirit of adoption as sons and daughters by which we cry out, "^(C3)Abba! ^(F3)Father!"

The Spirit Himself ^(C1)testifies with our spirit that we are ^(C2)children of God,

and if children, ^(C1)heirs also, heirs of God and fellow heirs with Christ, ^(C2)if indeed we suffer with Him so that we may also be glorified with Him.

For I consider that the sufferings of this present time ^(C1)are not worthy to be compared with the ^(C2)glory that is to be revealed to us.

For the ^(C1)eagerly awaiting creation waits for ^(C2)the revealing of the ^(C3)sons and daughters of God.

For the creation ^(C1)was subjected to ^(C2)futility, not willingly, but ^(C3)because of Him who subjected it, ^(F1)in hope

that ^(C1)the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.

For we know that the whole creation ^(C1)groans and suffers the pains of childbirth together until now.

^(C1)And not only that, but also we ourselves, having ^(C2)the first fruits of the Spirit, even we ourselves ^(C3)groan within ourselves, ^(C4)waiting eagerly for our adoption as sons and daughters, ^(C5)the redemption of our body.

For ^(C1)in hope we have been saved, but ^(C2)hope that is seen is not hope; for who hopes for what he already sees?

But ^(C1)if we hope for what we do not see, through perseverance we wait eagerly for it.

Now in the same way the Spirit also helps our weakness; for ^(C1)we do not know what to pray for as we should, but ^(C2)the Spirit Himself intercedes for us with ^(F1)groanings too deep for words;

and ^(C1)He who searches the hearts knows what ^(C2)the mind of the Spirit is, because He ^(C3)intercedes for the ^(F1)saints according to the will of God.

And we know that ^(F1)God ^(F2)causes ^(C1)all things to work together for good to those who love God, to those who are ^(C2)called according to His purpose.

For those whom He ^(C1)foreknew, He also ^(C2)predestined to become ^(C3)conformed to the image of His Son, so that He would be the ^(C4)firstborn among many brothers and sisters;

and these whom He ^(C1)predestined, He also ^(C2)called; and these whom He called, He also ^(C3)justified; and these whom He justified, He also ^(C4)glorified.

^(C1)What then shall we say to these things? ^(C2)If God is for us, who is against us?

He who ^(C1)did not spare His own Son, but ^(C2)delivered Him over for us all, how will He not also with Him freely give us all things?

Who will bring charges against ^(C1)God's elect? ^(C2)God is the one who justifies;

who is the one who ^(C1)condemns? Christ Jesus is He who ^(C2)died, but rather, was ^(F1)(C3)raised, who is ^(C4)at the right hand of God, who also ^(C5)intercedes for us.

Who will separate us from ^(C1)the love of ^(F1)Christ? Will ^(C2)tribulation, or trouble, or ^(C3)persecution, or ^(C3)famine, or ^(C3)nakedness, or ^(C3)danger, or sword?

Just as it is written: "^(C1)FOR YOUR SAKE WE ARE KILLED ALL DAY LONG; WE WERE REGARDED AS SHEEP TO BE SLAUGHTERED."

But in all these things we overwhelmingly ^(C1)conquer through ^(C2)Him who loved us.

For I am convinced that neither ^(C1)death, nor life, nor ^(C2)angels, nor principalities, nor ^(C1)things present, nor things to come, nor powers,

nor height, nor depth, nor any other created thing will be able to separate us from ^(C1)the love of God that is ^(C2)in Christ Jesus our Lord.

^(C1)I am telling the truth in Christ, I am not lying; my conscience testifies with me in the Holy Spirit,

that I have great sorrow and unceasing grief in my heart.

For ^(C1)I could ^(F1)wish that I myself were ^(C2)accursed, separated from Christ for the sake of my countrymen, my kinsmen ^(C3)according to the flesh,

who are ^(C1)Israelites, to whom belongs ^(C2)the adoption as sons and daughters, ^(C3)the glory, ^(C4)the covenants, ^(C5)the giving of the Law, ^(C6)the temple service, and ^(C7)the promises;

whose are ^(C1)the fathers, and ^(C2)from whom is the ^(F1)Christ according to the flesh, ^(C3)who is over all, ^(C4)God ^(C5)blessed ^(F2)forever. Amen.

But it is not as though ^(C1)the word of God has failed. ^(C2)For they are not all Israel who are descended from Israel;

nor are they all children ^(C1)because they are Abraham's ^(F1)(C2)descendants, but: "^(F2)(C3)THROUGH ISAAC YOUR ^(F1)DESCENDANTS SHALL BE NAMED."

That is, it is not the children of the flesh ^(F1)who are ^(C1)children of God, but the ^(C2)children of the promise are regarded as ^(F2)(C3)descendants.

For this is the word of promise: "^(C1)AT THIS TIME I WILL COME, AND SARAH WILL HAVE A SON."

^(C1)And not only that, but there was also ^(C2)Rebekah, when she had conceived twins by one man, our father Isaac;

for though the twins were not yet born and had not done anything good or bad, so that ^(C1)God's purpose according to His choice would ^(F1)stand, not ^(F2)because of works but ^(F2)because of Him who calls,

it was said to her, "^(C1)THE OLDER WILL SERVE THE YOUNGER."

Just as it is written: "^(C1)JACOB I HAVE LOVED, BUT ESAU I HAVE HATED."

^(C1)What shall we say then? ^(C2)There is no injustice with God, is there? ^(F1)(C3)Far from it!

For He says to Moses, "^(C1)I WILL HAVE MERCY ON WHOMEVER I HAVE MERCY, AND I WILL SHOW COMPASSION TO WHOMEVER I SHOW COMPASSION."

So then, it does not depend on the person who ^(F1)wants it nor the one who ^(F2)(C1)runs, but on ^(C2)God who has mercy.

For the Scripture says to Pharaoh, "^(C1)FOR THIS VERY REASON I RAISED YOU UP, IN ORDER TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED ^(F1)THROUGHOUT THE EARTH."

So then He has mercy on whom He desires, and He ^(C1)hardens whom He desires.

^(C1)You will say to me then, "^(C2)Why does He still find fault? For ^(C3)who has resisted His will?"

On the contrary, who are you, ^(F1)(C1)you foolish person, who ^(C2)answers back to God? ^(C3)The thing molded will not say to the molder, "Why did you make me like this," will it?

Or does the potter not have a right over the clay, to make from the same lump one object ^(F1)for honorable use, and another ^(F2)for common use?

^(F1)What if God, although willing to demonstrate His wrath and to make His power known, endured with great ^(C1)patience objects of wrath ^(C2)prepared for destruction?

And He did so to make known ^(C1)the riches of His glory upon ^(C2)objects of mercy, which He ^(C3)prepared beforehand for glory,

namely us, whom He also ^(C1)called, ^(C2)not only from among Jews, but also from among Gentiles,

as He also says in Hosea: "^(C1)I WILL CALL THOSE WHO WERE NOT MY PEOPLE, 'MY PEOPLE,' AND HER WHO WAS NOT BELOVED, 'BELOVED.'"