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.

So, if an uncircumcised person [i.e., a Gentile] obeys [the rest of] the requirements of the law, will not the fact that he is not circumcised be considered [by God] as though he were?

although he is a Gentile by birth, if he scrupulously obeys the Law, shall he not sit in judgement upon you who, possessing, as you do, a written Law and circumcision, are yet a Law-breaker?

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:

since there is [only] one God, who makes the circumcised ones [i.e., the Jews] right with Him by faith [in Christ] and the uncircumcised ones [i.e., the Gentiles] through faith [in Christ].

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.

Jew and Gentile are on precisely the same footing; for the same Lord is Lord over all, and is infinitely kind to all who call upon Him for deliverance.

But I say, did Israel fail to understand [that the gospel was to go also to the Gentiles]? First Moses says,

“I will make you jealous of those who are not a nation (Gentiles);
With a nation that lacks understanding I will make you angry.”

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 has now been brought fully to light, and by the command of the God of the Ages has been made known by the writings of the Prophets among all the Gentiles to win them to obedience to the faith--

Now Jews ask for [miraculous] signs and Greeks [i.e., Gentiles] are looking for wisdom,

but we preach Christ crucified, unto Jews a stumblingblock, and unto Gentiles foolishness;

but to those who are the called, both Jews and Greeks (Gentiles), Christ is the power of God and the wisdom of God.

It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

I did not mean the vicious Gentiles, the misers, the raparees, or with idolaters; for then you must have gone out of the world.

How is it, that if any one of you has a cause at law against another, he takes it before a Gentile judge and not before the saints?

but instead, brother goes to law against brother, and that before [judges who are] unbelievers?

does a Jew turn Christian? let him not pretend to be uncircumcised: does a Gentile turn Christian? let him not become circumcised.

for tho' there are several titular deities, both in heaven and on earth: such as the whole crowd of gods, and lords among the Gentiles;

I [also] behaved like a person without [obligation to observe] the law [i.e., a Gentile] in front of those who are not obligated to it, although I was not [really] without obligation to God's law; but was under [obligation to] Christ's law. I did this to win those who are without [obligation to observe] the law [i.e., Gentiles].

But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

If a Gentile makes a feast for you, and you are pleased to go as a guest, take whatever is put before you, without question of right or wrong.

Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.

For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;

to reveal his Son in me, that I might preach him among the Gentiles; straightway I conferred not with flesh and blood:

And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

But they did not even require that Titus, a Greek [i.e., a Gentile] who was with me, become circumcised.

But on the contrary, they saw that I had been entrusted with the gospel to the uncircumcised (Gentiles), just as Peter had been [entrusted to proclaim the gospel] to the circumcised (Jews);

(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision;

For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

Then the rest of the Jews also discontinued [eating with Gentiles] along with Peter, until even Barnabas was influenced to go along with this hypocritical practice.

But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

We who are Jews by nature, and not sinners of the Gentiles,

and not sinners of the Gentiles, Even we (knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ) have believed in Christ Jesus, that we might be justified by the faith of Christ, and not by the works of the law; because by the works of the law no flesh shall be justified.

But, if while we were trying to be made right with God through a relationship with Christ, we were discovered to still be sinners [by acting like unsaved Gentiles], does that mean Christ is responsible for our sin? Of course not.

And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham,'saying, In thee shall all the nations be blessed.

That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

In Him the distinctions between Jew and Gentile, slave and free man, male and female, disappear; you are all one in Christ Jesus.

But at that time, when you did not know [the true] God and were unacquainted with Him, you [Gentiles] were slaves to those [pagan] things which by [their very] nature were not and could not be gods at all.

Believers, I beg of you, become as I am [free from the bondage of Jewish ritualism and ordinances], for I have become as you are [a Gentile]. You did me no wrong [when I first came to you; do not do it now].

And in Him you Gentiles also, after listening to the Message of the truth, the Good News of your salvation--having believed in Him--were sealed with the promised Holy Spirit;

To you Gentiles also, who were dead through your offences and sins,

of which number we all have formerly been, leading our dissolute lives in gratifying the desires of our sensual imaginations: and were indeed obnoxious to the divine displeasure, as other. Gentiles were:

Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

But now [that you are] in [fellowship with] Christ, you [Gentiles], who were once far away [from God], have been brought near [to Him] through the blood of Christ.

For He Himself is our peace and our bond of unity. He who made both groups—[Jews and Gentiles]—into one body and broke down the barrier, the dividing wall [of spiritual antagonism between us],

by abolishing in His fleshly body the [entire Jewish] law of commandments contained in decrees. [This was] so that He could create in [unity with] Himself one new person [i.e., the church] out of the two peoples [i.e., Jews and Gentiles], thereby bringing about peace [between them].

And [that He] might reconcile them both [Jew and Gentile, united] in one body to God through the cross, thereby putting to death the hostility.

And Christ came and preached peace to you [Gentiles], who were far away [from God], and peace to those [Jews] who were near [to Him].

because it is through Him that Jews and Gentiles alike have access through one Spirit to the Father.

So then, you [Gentiles] are no longer foreigners and aliens [i.e., to God's promises. See verse 12], but you are fellow-citizens with the saints [i.e., God's holy people], and are part of God's family.

For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,

[Note: Paul here digresses from his prayer, begun in 1:15-16, to explain the circumstances of his being a prisoner on behalf of these Gentiles]. [I assume] you have heard about my commission [to minister] to you, which was given to me by God's unearned favor.

[It is] that God's secret plan [i.e., revealed in the Gospel preached to Gentiles. See verse 6] was made known to me by way of a revelation. [See Acts 9:15; 22:21]. I have already written to you [about this] briefly [i.e., probably a reference to 1:9ff].

which in other generations was not made known to men, as it is now revealed to his holy apostles and prophets by the Spirit; that the Gentiles should be co-heirs,

That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

and to make plain [to everyone] the plan of the mystery [regarding the uniting of believing Jews and Gentiles into one body] which [until now] was kept hidden through the ages in [the mind of] God who created all things.

This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,

To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

And when you were [spiritually] dead because of your sins and your lack of being physically circumcised [Note: This refers to their having been unconverted Gentiles and therefore outside of a relationship with God], God made you alive [again] together with Christ, having forgiven us for all of our sins.