⁸ But for those who are self-seeking and who reject the truth and follow evil,^(A) there will be wrath and anger.^{(B) 9} There will be trouble and distress for every human being who does evil:^(C) first for the Jew, then for the Gentile;^{(D) 10} but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile.^{(E) 11} For God does not show favoritism.^(F)

¹² All who sin apart from the law will also perish apart from the law, and all who sin under the law^(G) will be judged by the law. ¹³ For it is not those who hear the law who are righteous in God’s sight, but it is those who obey^(H) the law who will be declared righteous. ¹⁴ (Indeed, when Gentiles, who do not have the law, do by nature things required by the law,^(I) they are a law for themselves, even though they do not have the law. ¹⁵ They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.) ¹⁶ This will take place on the day when God judges people’s secrets^(J) through Jesus Christ,^(K) as my gospel^(L) declares.

The Jews and the Law

¹⁷ Now you, if you call yourself a Jew; if you rely on the law and boast in God;^{(M) 18} if you know his will and approve of what is superior because you are instructed by the law; ¹⁹ if you are convinced that you are a guide for the blind, a light for those who are in the dark, ²⁰ an instructor of the foolish, a teacher of little children, because you have in the law the embodiment of knowledge and truth— ²¹ you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?^{(N) 22} You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?^{(O) 23} You who boast in the law,^(P) do you dishonor God by breaking the law? ²⁴ As it is written: “God’s name is blasphemed among the Gentiles because of you.”^[a](Q)

²⁵ Circumcision has value if you observe the law,^(R) but if you break the law, you have become as though you had not been circumcised.^{(S) 26} So then, if those who are not circumcised keep the law’s requirements,^(T) will they not be regarded as though they were circumcised?^{(U) 27} The one who is not circumcised physically and yet obeys the law will condemn you^(V) who, even though you have the^[b] written code and circumcision, are a lawbreaker.

²⁸ A person is not a Jew who is one only outwardly,^(W) nor is circumcision merely outward and physical.^{(X) 29} No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart,^(Y) by the Spirit,^(Z) not by the written code.^(AA) Such a person’s praise is not from other people, but from God.^(AB)

God’s Faithfulness

3 What advantage, then, is there in being a Jew, or what value is there in circumcision? ² Much in every way!^(AC) First of all, the Jews have been entrusted with the very words of God.^(AD)

³ What if some were unfaithful?^(AE) Will their unfaithfulness nullify God’s faithfulness?^{(AF) 4} Not at all! Let God be true,^(AG) and every human being a liar.^(AH) As it is written:

⁵ But if our unrighteousness brings out God’s righteousness more clearly,^(AJ) what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.)^{(AK) 6} Certainly not! If that were so, how could God judge the world?^{(AL) 7} Someone might argue, “If my falsehood enhances God’s truthfulness and so increases his glory,^(AM) why am I still condemned as a sinner?”^{(AN) 8} Why not say—as some slanderously claim that we say—“Let us do evil that good may result”?^(AO) Their condemnation is just!

No One Is Righteous

⁹ What shall we conclude then? Do we have any advantage?^(AP) Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin.^{(AQ) 10} As it is written:

¹⁹ Now we know that whatever the law says,^(AX) it says to those who are under the law,^(AY) so that every mouth may be silenced^(AZ) and the whole world held accountable to God.^{(BA) 20} Therefore no one will be declared righteous in God’s sight by the works of the law;^(BB) rather, through the law we become conscious of our sin.^(BC)

Righteousness Through Faith

²¹ But now apart from the law the righteousness of God^(BD) has been made known, to which the Law and the Prophets testify.^{(BE) 22} This righteousness^(BF) is given through faith^(BG) in^[j] Jesus Christ^(BH) to all who believe.^(BI) There is no difference between Jew and Gentile,^{(BJ) 23} for all have sinned^(BK) and fall short of the glory of God, ²⁴ and all are justified^(BL) freely by his grace^(BM) through the redemption^(BN) that came by Christ Jesus. ²⁵ God presented Christ as a sacrifice of atonement,^[k](BO) through the shedding of his blood^(BP)—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished^(BQ)— ²⁶ he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.

²⁷ Where, then, is boasting?^(BR) It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith. ²⁸ For we maintain that a person is justified by faith apart from the works of the law.^{(BS) 29} Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,^{(BT) 30} since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.^{(BU) 31} Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.

Abraham Justified by Faith

4 What then shall we say^(BV) that Abraham, our forefather according to the flesh,^(BW) discovered in this matter? ² If, in fact, Abraham was justified by works, he had something to boast about—but not before God.^{(BX) 3} What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”^[l](BY)

⁴ Now to the one who works, wages are not credited as a gift^(BZ) but as an obligation. ⁵ However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.^{(CA) 6} David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:

⁹ Is this blessedness only for the circumcised, or also for the uncircumcised?^(CC) We have been saying that Abraham’s faith was credited to him as righteousness.^{(CD) 10} Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! ¹¹ And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised.^(CE) So then, he is the father^(CF) of all who believe^(CG) but have not been circumcised, in order that righteousness might be credited to them. ¹² And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.

¹³ It was not through the law that Abraham and his offspring received the promise^(CH) that he would be heir of the world,^(CI) but through the righteousness that comes by faith.^{(CJ) 14} For if those who depend on the law are heirs, faith means nothing and the promise is worthless,^{(CK) 15} because the law brings wrath.^(CL) And where there is no law there is no transgression.^(CM)

¹⁶ Therefore, the promise comes by faith, so that it may be by grace^(CN) and may be guaranteed^(CO) to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all.^(CP)