now), that I might have some fruit among you, as also among other 14 Gentiles. I am a debtor to both Greeks and Barbarians, to both 15 the learned and the unlearned: such being the case, I am ready, according to my ability, to preach the gospel even to you who are at Rome.

16

Subjects of consideration proposed, which constitute the distinguishing traits of the gospel.

For I am not ashamed of the gospel of Christ, since it is the power of God unto the salvation of every one that believeth; to the 17 Jew first, and then to the Greek. For the justification which is of God, is revealed by it, [justification] by faith, in order that we may 18 believe, as it is written: "The just shall live by faith." Moreover the wrath of God from heaven is revealed against all ungodliness, and unrighteousness of men who hinder the truth by unrighteousness.

19

Universal depravity and guilt of the Gentiles.

Because that which might be known concerning God, is manifest 20 to them; for God hath manifested it to them; (for the invisible

things of him, since the creation of the world, are clearly seen by the things which are made, even his eternal power and Godhead); 21 so that they are without excuse: because, when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their inconsiderate mind was 22 darkened. Professing themselves to be wise, they became fools, 23 and exchanged the glory of the immortal God for an image like to mortal man, and fowls, and four-footed beasts, and rep24 tiles. Wherefore God even gave them up, in the lusts of their

hearts, to uncleanness, to dishonour their own bodies among them25 selves; who exchanged the true God for a false one, and worshipped and served the creature more than the Creator, who is 26 blessed for ever, Amen! On account of this, God gave them up to base passions; for their women changed their natural use into 27 that which is against nature. And in like manner, also, the males,

leaving the natural use of the female, burned in their lust toward

each other, males with males doing that which is shameful, and receiving in themselves the reward of their error which is due. 28 And inasmuch as they did not like to retain God in their know

ledge, God gave them up to a reprobate mind, to do those things. 29 which are base; being filled with all iniquity, uncleanness, malice,

covetousness, mischief; full of envy, murder, strife, deceit, malevo30 lence; back biters, open slanderers, haters of God, railers, proud, 31 boasters, inventors of evil things, disobedient to parents, inconsi

derate, covenant-breakers, destitute of natural affection, implacable, 32 unmerciful: who knowing the ordinance of God, that they who do such things are worthy of death, not only do the same things, but even bestow commendation on those who do them.

II.

The Jews equally guilty with the Gentiles.

THEREFORE thou art without excuse, O man, whoever thou art that condemnest; for in condemning another thou passest sentence upon thyself, since thou who condemnest, doest the same things. 2 Now we know that the judgment of God is according to truth 3 against those who do such things. Dost thou think then, O man,

who condemnest those that do such things, and doest the same, that 4 thou shalt escape the judgment of God? Or dost thou despise his abounding goodness, and forbearance, and long-suffering? not acknowledging that the goodness of God leadeth thee to repentance, 5 but according to thy hard and impenitent heart, treasuring up for thyself wrath in the day of wrath, when the righteous judgment of 6 God shall be revealed; who will render to every man according to 7 his works to those who by patient continuance in well-doing seek 8 for glory and honour and immortality, eternal life; but to those who are contentious and disobey the truth and obey unrighteous9 ness, indignation and wrath. Affliction and distress [shall be] upon

every soul of man that doeth evil, first of the Jew and then of the 10 Greek; but glory and honour and peace [shall be] to every one 11 who doeth good, first to the Jew and then to the Greek; (for with

12 God there is no respect of persons; since so many as have sinned

without law will perish without law, and so many as have sinned 13 under the law will be condemned by the law, because it is not

those that hear the law who are just with God, but those that obey 14 the law who will be justified; for when the Gentiles who have no law, do in a natural state such things as the law requireth, these being 15 destitute of the law, are a law to themselves; who shew that the work which the law requireth, is written upon their hearts, their conscience bearing witness, and their thoughts alternately accusing 16 or excusing); in the day when God shall judge the secret things of men by Jesus Christ, according to my gospel.

17 If now thou art called a Jew, and dost rest upon the law, and 18 make thy boast of God, and art acquainted with [his] will, and

canst distinguish things which differ, being instructed by the law; 19 thou art confident, too, of being thyself a guide to the blind, a light 20 to those who are in darkness, an instructor of the ignorant, a

teacher of little children, one having the representation of true 21 knowledge in the law; dost thou, then, who teachest another, not instruct thyself? Dost thou who preachest against stealing, thyself 22 steal? Dost thou who forbiddest to commit adultery, thyself com

mit adultery? Dost thou who abhorrest idols, thyself commit rob23 bery in holy things? Dost thou who makest thy boast of the law, 24 thyself dishonour God by transgressing the law? "For the name

of God is blasphemed by you among the Gentiles;" as it is written. 25 Circumcision indeed is profitable, if thou dost obey the law; but if thou art a transgressor of the law, thy circumcision becometh uncir26 cumcision. If then he who is uncircumcised keep the precepts of the law, shall not his uncircumcision be counted for circumcision? 27 Yea, he who keepeth the law, in his natural uncircumcised state, will condemn thee, who, in possession of the Scriptures and a par28 taker of circumcision, art a transgressor of the law. For he is not a Jew, who is one outwardly; nor is that which is outward, [merely] 29 in the flesh, circumcision. But he is a Jew, who is one inwardly;

III.

2

3

4

6

7

8

9

and circumcision is of the heart, spiritual not literal; whose praise is rot of men, but of God.

Answer to some objections. Further confirmation of the depravity and guilt of the Jews.
General conclusion from the facts stated.

'WHAT then is the advantage of the Jew? Or what the profit of circumcision?'

Much, in divers respects; the most important however is, that they were entrusted with the oracles of God.

'What then if some did not believe? Will their unbelief render the faithfulness of God of no effect?'

By no means; but let God be [counted] true, although every man [be counted] false; as it is written: "That thou mightest be justified when thou speakest, and overcome when thou judgest."

But if our unrighteousness commend the righteousness of God, what shall we say? Is God unjust, who inflicteth punishment?' (I speak after the manner of men). By no means; otherwise, how shall God judge the world?

'Still, if God's faithfulness to his word has, on account of my deceitfulness, abounded more unto his glory, why am I any longer condemned as a sinner?'

Shall we then [say], (as it is slanderously reported and as some affirm that we do say): Let us do evil that good may come? whose condemnation is just.

"What then? Have we any pre-eminence?' None at all; for we have already made the accusation against both Jews and Gen10 tiles, that they are all under sin. As it is written: "There is none 11 righteous, not even one; there is none who understandeth, there is 12 none who seeketh after God; all have gone out of the way, together

have they become corrupt; there is none who doeth good, not even 13 one. Their throat is an open sepulchre; with their tongues do 14 they deceive. The poison of asps is under their lips. Whose mouth 15 is full of cursing and bitterness. Their feet are swift to shed blood; 19destruction and misery attend their steps; the way of peace they 18 know not. There is no fear of God before their eyes."

17

19

Now we know that whatsoever things the law saith, it speaketh to those who have the law; so that every mouth must be stopped, and 20 the whole world become guilty before God. Wherefore by works of law shall no flesh be justified before him; for by law is the knowledge of sin.

21

17

Gratuitous Justification by Christ is the only way of salvation.

But now, the justification which is of God, without law, is revealed; to which testimony is given by the law and the prophets; 22 a justification, moreover, which is of God by faith in Jesus Christ,

[offered] to all and [bestowed] on all who believe; for there is no 23 distinction. For all have sinned and come short of the glory which 24 God bestows, being justified freely by his grace through the re25 demption which is in Christ Jesus; whom God hath set forth as a propitiatory [sacrifice] by faith in his blood, in order to declare his justification with respect to the remission of sins formerly committed 26 during the forbearance of God; in order to declare his justification at the present time; so that he might be just and yet the justifier of him that believeth in Jesus.

27

Where then is boasting? It is excluded. By what law? Of 28 works? Nay, but by the law of faith; for we have come to the con29 clusion, that a man is justified by faith, without works of law. Is he

the God of the Jews only? Is he not also of the Gentiles? Yea, of 30 the Gentiles also; since it is one and the same God who will justify 31 the circumcised by faith, and the uncircumcised by faith. Do we then make void the law, through faith? By no means; we confirm the law.

The Scriptures of the Old Testament, i.e. the law, teach the doctrine of Justification by grace only. IV. WHAT then shall we say that Abraham our father obtained, in respect to the flesh?'

2

*

[Much]; if, however, Abraham was justified by works, he

3 hath ground for glorying; but [this he hath] not before God. For

Comp. iii. 1, 2.