Through him we received grace and a commission as an apostle to bring about faithful obedience among all the gentiles for the sake of his name.

Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

FOR I AM PROUD OF THE GOSPEL. IT IS GOD'S SAVING POWER FOR EVERY ONE WHO BELIEVES. FOR THE JEW FIRST, AND ALSO FOR THE GENTILE.

For what is known about God is plain to these people [i.e., to the Gentiles], because God has made it clear to them.

Now we [Jews] know that God's judgment against people who practice such things [i.e., the Gentiles] is according to truth. [Note: Some use "You say," at the beginning of the sentence, making it an assertion of the Jews which Paul sets about to answer].

Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

For all those people [i.e., Gentiles] who have sinned without [knowing] the law of Moses will also be lost without [knowing] that law. And all those people [i.e., Jews] who have sinned under [the authority] of the law of Moses will be judged by [the requirements of] that law.

For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

For when the Gentiles, who have not a law, do, by nature, the things of the law, these who have not a law, are a law to themselves,

For the name of God is blasphemed among the Gentiles through you, as it is written.

if therefore an uncircumcised Gentile keep the moral precepts contained in the law, shall not he be reckon'd, as if he were circumcised?

and shall not a Gentile, tho' he is not actually circumcised, if he fulfil the law, condemn thee, who, tho' literally circumcised, dost yet transgress the law?

What advantage then does the Jew have [i.e., over the Gentile]? Or what value is there in circumcision?

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles].

I mean a righteousness coming from God through faith in Jesus Christ, for all who believe. For there is no distinction between Jew and Gentile,

Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

surely of the Gentiles also: seeing it is one God who will justify the circumcision by faith, and uncircumcision also through faith.

Is this blessing experienced by the circumcised ones [i.e., the Jews only] or by the uncircumcised ones [i.e., the Gentiles] also? We are saying, "Abraham's faith was credited to him for righteousness."

This is why righteousness is of faith, that it may be a free gift; so that the promise stands firm to all Abraham's posterity; not to his children of his faith. For in the sight of the God in whom he believed, who gives life to the dead, and calls into being that which is not, Abraham is the father of us all both Jews and Gentiles,

What if he means to show the wealth that lies in his glory for the objects of his mercy, whom he has made ready beforehand to receive glory ??24 that is, for us whom he has called from among the Gentiles as well as the Jews?

Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

For there is no difference between Jew and Gentile, because the same Lord Jesus is all over, and is rich unto all who call upon Him;

But I say, Did Israel not know? First Moses says. I will provoke you to jealousy with that which is no nation; Against a Gentile nation, void of understanding, will I anger you.

Then Isaiah boldly said [Isa. 45:1], "I [i.e., God] was found by a people [i.e., the Gentiles] who were not looking for me. I became known to people who were not asking for me."

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

Being myself an Apostle to the Gentiles, I exalt my office, in the hope that I may stir my countrymen to rivalry, and so save some of them.

But some of the branches [of a cultivated olive tree] were broken off [i.e., God's rejection of the Jews] and you [Gentiles], representing a wild olive tree [branch], were grafted into it. So then, you [Gentiles] were able to benefit from the roots and sap of the olive tree, along with the Jews.

Therefore, you should not brag [about your superiority] over the [natural] branches [i.e., the rejected Jews]. But, if you must brag, it should not be over you [Gentiles] nourishing the roots [i.e., the Jews], but over the roots nourishing you.

But you [Gentiles] will then say, "The branches were broken off so that we could be grafted in."

True, but they [i.e., the Jews] were [really] broken off because they did not believe [in Christ], and you [Gentiles] remain [in God's favor] because you do believe [in Him]. So, do not become arrogant [about it], but be fearful.

For if God did not spare the natural branches [i.e., the Jews], He will not spare you [Gentiles] either.

So, look at God's kindness and severity. He was severe with those [Jews] who have fallen, but He is kind to you [Gentiles], if you continue to accept His kindness [i.e., by living for Him faithfully]. Otherwise, you too will be cut off [like the Jews were].

For you [Gentiles] were cut off from a natural wild olive tree and [then], contrary to the natural process, were grafted into a cultivated olive tree. [Since that has happened], how much more likely is it for these [Jews], who are the natural branches, to be grafted [back] into their own olive tree [again]?

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

[A summary of Jer. 31:31-34 says], "And I [i.e., God] will make this Agreement with them [i.e., Jewish and Gentile believers] when I take away their sins."

Now in response to the [proclamation of the] good news [about Christ], the Jews became [God's] enemies for the sake of you [Gentiles]. But concerning [God's] select people, these Jews became [God's] dearly loved ones for the sake of their forefathers [i.e, who believed God's promises regarding their descendants].

For you Gentiles were disobedient to God in the past, but now you have obtained [God's] mercy by means of the disobedience of the Jews.

So, now these [same] Jews have also been disobedient [to God], so that they may also now obtain [God's] mercy by means of the mercy [He has] shown to you [Gentiles].

And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

And again he saith, Rejoice, ye Gentiles, with his people.

And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

Still I have written unto you the more boldly, in part, by way of reminding you, because of that gift of grace which God bestowed upon me, in making me a priest of Jesus Christ unto the Gentiles.

That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,

It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

but by all the churches among the Gentiles. Salute likewise the church that meets in their home. Salute Epaenetus, my dearly beloved, the first man in Roman Asia to believe in Christ.

but now has been made known through the prophets to all the gentiles, in keeping with the decree of the eternal God to bring them to the obedience that springs from faith