Romans.
Chapter 2.
Therefore, you are inexcusable, O man—everyone who is judging—for in that in which you judge the other, yourself you condemn, for the same things you practice who are judging, 
and we have known that the judgment of God is according to truth, on those practicing such things. 
And do you think this, O man, who are judging those who such things are practicing, and are doing them, that you will escape the judgment of God? 
Or the riches of His goodness, and forbearance, and long-suffering, do you despise, not knowing that the goodness of God leads you to conversion? 
But according to your hardness and impenitent heart, you treasure up wrath to yourself in the day of wrath and of the revelation of the righteous judgment of God, 
who will render to each according to his works; 
to those, indeed, who in continuance of a good work, seek glory, and honor, and incorruptibility—continuous life; 
and to those contentious, and disobedient, indeed, to the truth, and obeying the unrighteousness—indignation and wrath, 
tribulation and distress, on every soul of man that is working the evil, both of Jew first, and of Greek; 
and glory, and honor, and peace, to everyone who is working the good, both to Jew first, and to Greek. 
For there is no favor by appearance with God, 
for as many as sinned without law, will also perish without law, and as many as sinned in law, through law will be judged, 
for not the hearers of the Law are righteous before God, but the doers of the Law will be declared righteous. 
For when nations that have no law, by nature may do the things of the Law, these not having a law—to themselves are a law, 
who show the work of the Law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending, 
in the day when God will judge the secrets of men, according to my good news, through Jesus Christ. 
Behold, you are named a Jew, and rest on the Law, and boast in God, 
and know the will, and approve the distinctions, being instructed out of the Law, 
and have confidence that you yourself are a leader of blind ones, a light of those in darkness, 
a corrector of foolish ones, a teacher of babies, having the form of the knowledge and of the truth in the Law. 
You, then, who are teaching another, do you not teach yourself? 
You who are preaching not to steal, do you steal? You who are saying not to commit adultery, do you commit adultery? You who are abhorring the idols, do you rob temples? 
You who boast in the Law, through the transgression of the Law do you dishonor God? 
For evil is spoken of the Name of God among the nations because of you, according as it has been written. 
For circumcision, indeed, profits, if you may practice law, but if you may be a transgressor of law, your circumcision has become uncircumcision. 
If, therefore, the uncircumcision may keep the righteousness of the Law, will not his uncircumcision be reckoned for circumcision? 
And the uncircumcision, by nature, fulfilling the Law, will judge you who, through letter and circumcision, are a transgressor of law. 
For he is not a Jew who is so outwardly, neither is circumcision that which is outward in flesh; 
but a Jew is he who is so inwardly, and circumcision is of the heart, in spirit, not in letter, of which the praise is not of men, but of God. 
