Romans 3

1 What then is the advantage of the Jew? or what the benefit of circumcision?

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

2 Great, every way. In the first place, because they were entrusted with the oracles of God.

Much every way: first of all, that they were intrusted with the oracles of God.

3 For what? If some were unfaithful, shall their unfaithfulness make God unfaithful?

For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?

4 Far be it! yea, let God be true, and every man a liar; as it is written, “That thou mayst be justified in thy words, and mayst overcome when thou art arraigned.”

God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.

5 But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.)

But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)

6 Far be it! For then how shall God judge the world?

God forbid: for then how shall God judge the world?

7 For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner?

But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?

8 And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just.

and why not (as we be slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.

9 What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin.

What then? are we in worse case than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;

10 As it is written: “There is none righteous, no, not one;

as it is written, There is none righteous, no, not one;

11 there is none that hath understanding, there is none that diligently seeketh God;

There is none that understandeth, There is none that seeketh after God;

12 they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one.

They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one:

13 Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips.

Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips:

14 Their mouth is full of cursing and bitterness.

Whose mouth is full of cursing and bitterness:

15 Swift are their feet to shed blood;

Their feet are swift to shed blood;

16 destruction and misery are in their ways;

Destruction and misery are in their ways;

17 and the way of peace they know not.

And the way of peace have they not known:

18 There is no fear of God before their eyes.”

There is no fear of God before their eyes.

19 Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God.

Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:

20 Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin.

because by the works of the law shall no flesh be justified in his sight: for through the law [cometh] the knowledge of sin.

21 But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony,

But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;

22 even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction.

even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;

23 For all have sinned, and fail of obtaining the glory which cometh from God;

for all have sinned, and fall short of the glory of God;

24 being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus,

being justified freely by his grace through the redemption that is in Christ Jesus:

25 whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times;

whom God set forth [to be] a propitiation, through faith, by his blood, to shew his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God;

26 in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith.

for the shewing, [I say], of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.

27 Where then is the boasting? It is excluded. By what law? of works? Nay; but by the law of faith.

Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.

28 We conclude therefore, that a man is accepted as righteous through faith, without the works of the Law.

We reckon therefore that a man is justified by faith apart from the works of the law.

29 Or is God [[the God]] of Jews alone? Is he not also the God of gentiles? Yea, of gentiles also.

Or is God [the God] of Jews only? is he not [the God] of Gentiles also? Yea, of Gentiles also:

30 Seeing there is but one God, who will accept the circumcised as righteous by faith, and the uncircumcised through faith.

if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

31 Do we then make void the Law through faith? Far be it! On the contrary, we establish the Law.

Do we then make the law of none effect through faith? God forbid: nay, we establish the law.