Romans.
Chapter 2.
Wherefore thou art without excuse, O man that judgest, whoever thou art. For wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 
But we know that the judgment of God is according to truth against those who practise such things. 
And dost thou suppose, O man, who art judging those who do such things, and art thyself doing the same, that thou wilt escape the judgment of God? 
Or dost thou despise the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God is leading thee to repentance? 
But according to thy hardness and impenitent heart, thou art treasuring up for thyself wrath against the day of wrath and of the manifestation of the righteous judgment of God, 
who will render to every one according to his works; 
everlasting life to those who by patient continuance in well-doing seek for glory, and honor, and incorruption; 
but to those who are contentious, and disobedient to the truth; but obey unrighteousness, there will be wrath and indignation. 
Tribulation and distress will be upon every soul of man whose works are evil, of the Jew first, and also of the Greek; 
but glory, honor, and peace, to every one whoso works are good, to the Jew first, and also to the Greek. 
For there is no respect of persons with God. 
For as many as have sinned without a law, will also perish without a law; and as many as have sinned under a law, will be judged by a law, 
for it is not the hearers of a law who are righteous before God, but the doers of a law will be accounted righteous;— 
for when the gentiles, who have no law, do by nature what is required by the Law, these, having no law, are a law to themselves; 
since they show that what the Law requireth is written in their hearts, their conscience bearing witness, and their thoughts in turn accusing or defending them;— 
in the day when God shall judge the secrets of men by Jesus Christ, according to the gospel which I have preached. 
But if thou art called a Jew, and restest on the Law, and makest thy boast of God, 
and knowest his will, and approvest the things that are more excellent, being instructed out of the Law; 
and art confident that thou thyself art a guide of the blind, a light to those who are in darkness, 
an instructor of those who lack wisdom, a teacher of babes, having the form of knowledge and of the truth in the Law,— 
dost thou then who teachest another, not teach thyself? Thou who proclaimest that others should not steal, dost thou steal? 
Dost thou who forbiddest to commit adultery, thyself commit adultery? Thou that abhorrest idols, dost thou rob temples? 
Dost thou who boastest of the Law, dishonor God by breaking the Law? 
For, as it is written, “the name of God is on your account blasphemed among the gentiles.” 
For circumcision is indeed a benefit to thee, if thou keep the Law; but if thou art a breaker of the Law, thy circumcision hath become uncircumcision. 
If then he who is uncircumcised keep the precepts of the Law, shall not he though uncircumcised be regarded as circumcised? 
Yea, those who are by nature uncircumcised, if they perform the law, will judge thee, who having a written Law and circumcision, art a breaker of the Law. 
For he is not a Jew, who is one outwardly, nor is that circumcision, which is outward, in the flesh; 
but he is a Jew who is one inwardly; and circumcision is of the heart, spiritual, not literal, whose praise is not of men, but of God. 
