What then [is] the superiority of the Jew? or what the profit of circumcision?
Much every way: and first, indeed, that to them were entrusted the oracles of God.
For what? if some have not believed, shall their unbelief make the faith of God of none effect?
Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.
But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.
Far be the thought: since how shall God judge the world?
For if the truth of God, in my lie, has more abounded to his glory, why yet am *I* also judged as a sinner?
and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.
What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:
according as it is written, There is not a righteous [man], not even one;
there is not the [man] that understands, there is not one that seeks after God.
All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is not so much as one:
their throat is an open sepulchre; with their tongues they have used deceit; asps' poison [is] under their lips:
whose mouth is full of cursing and bitterness;
swift their feet to shed blood;
ruin and misery [are] in their ways,
and way of peace they have not known:
there is no fear of God before their eyes.
Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.
Wherefore by works of law no flesh shall be justified before him; for by law [is] knowledge of sin.
But now without law righteousness of God is manifested, borne witness to by the law and the prophets;
righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;
for all have sinned, and come short of the glory of God;
being justified freely by his grace through the redemption which [is] in Christ Jesus;
whom God has set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God;
for [the] shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of [the] faith of Jesus.
Where then [is] boasting? It has been excluded. By what law? of works? Nay, but by law of faith;
for we reckon that a man is justified by faith, without works of law.
Is [God] the God of Jews only? is he not of [the] nations also? Yea, of nations also:
since indeed [it is] one God who shall justify [the] circumcision on the principle of faith, and uncircumcision by faith.
Do we then make void law by faith? Far be the thought: [no,] but we establish law.
What shall we say then that Abraham our father according to flesh has found?
For if Abraham has been justified on the principle of works, he has whereof to boast: but not before God;
for what does the scripture say? And Abraham believed God, and it was reckoned to him as righteousness.
Now to him that works the reward is not reckoned as of grace, but of debt:
but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness.
Even as David also declares the blessedness of the man to whom God reckons righteousness without works:
Blessed [they] whose lawlessnesses have been forgiven, and whose sins have been covered:
blessed [the] man to whom [the] Lord shall not at all reckon sin.
[Does] this blessedness then [rest] on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.
How then has it been reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
And he received [the] sign of circumcision [as] seal of the righteousness of faith which [he had] being in uncircumcision, that he might be [the] father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also;
and father of circumcision, not only to those who are of [the] circumcision, but to those also who walk in the steps of the faith, during uncircumcision, of our father Abraham.
For [it was] not by law that the promise was to Abraham, or to his seed, that he should be heir of [the] world, but by righteousness of faith.
For if they which [are] of law be heirs, faith is made vain, and the promise made of no effect.
For law works wrath; but where no law is neither [is there] transgression.
Therefore [it is] on the principle of faith, that [it might be] according to grace, in order to the promise being sure to all the seed, not to that only which [is] of the law, but to that also which [is] of Abraham's faith, who is father of us all,
(according as it is written, I have made thee father of many nations,) before the God whom he believed, who quickens the dead, and calls the things which be not as being;
who against hope believed in hope to his becoming father of many nations, according to that which was spoken, So shall thy seed be:
and not being weak in faith, he considered not his own body already become dead, being about a hundred years old, and the deadening of Sarah's womb,
and hesitated not at the promise of God through unbelief; but found strength in faith, giving glory to God;
and being fully persuaded that what he has promised he is able also to do;
wherefore also it was reckoned to him as righteousness.
Now it was not written on his account alone that it was reckoned to him,
but on ours also, to whom, believing on him who has raised from among [the] dead Jesus our Lord,
who has been delivered for our offences and has been raised for our justification, it will be reckoned.