For God's righteousness is revealed [becomes visible] in it [in the gospel] – from faith to faith – just as it is written [Hab. 2:4]: "But the righteous shall (will) live by faith."
[Gk. pistis means faith, faithfulness, trust, confidence, and conviction. Faith originates in God's own firm certainty and is a gift that he freely shares (; ). The expression "from faith to faith" can describe faith that grows and is revealed more and more, from the first step in the walk of faith (when one receives Jesus, see ) through sanctification (which a disciple of Jesus must undergo, see ; ; to the final goal (where everything will become completely revealed and visible at the coming of the Lord, see ; ; ; ). It also describes a faith in God that grows and deepens. The expression reinforces that it is only with the help of faith, indeed, only on the basis of faith, that we can receive the gospel and become righteous.]HUMANITY IS HOPELESSLY LOST WITHOUT GOD (1:18-3:20)
The Gentiles are guilty (1:18-32)
18
The Gulf of Corinth is known for its majestic sunsets. Paul sat here and looked out over God's creation when he wrote this letter.
"The righteousness of God is revealed in the gospel..." .
"The wrath of God is revealed from heaven against all ungodliness..." .
This reinforces how God's righteousness and God's wrath against unrighteousness are connected. If God did not respond to unrighteousness, His righteousness could be questioned. Human wrath is often self-centered and hateful, but God's wrath does not have these sinful characteristics; it is good in nature and directed against sin.
There are two aspects to God's wrath against unrighteousness. One is a coming judgment of wrath against sin and unrighteousness, see . The other is an ongoing active wrath against sin, where God allows the consequences of sin to bear fruit in those who forsake God's ways, see .]God's existence is visible in creation
[The reasoning in continues. The truth is always the truth, even if it is deliberately suppressed and hindered:] 19What can be known about God is clearly visible (obvious, evident) among them [in their hearts, see ], because God has shown (revealed) it to them [who do not want to know the truth]. 20For since the creation of the world, His invisible attributes – His eternal power (strength, might, ability, capacity) and divine nature – have been clearly seen (observed, understood) through the things that have been made (the "works" in plural) that are so clearly seen (which are so obvious) [are so clearly visible to his intelligent creations]. Therefore, they are without excuse.Idols instead of God
21Although they knew God, they did not praise Him as God or thank Him, but they were blinded by their false ideas so that darkness descended upon their foolish hearts. 22When they claimed to be wise, they became fools 23and exchanged the glory of the immortal God for images of mortal men, of birds, four-footed animals, and reptiles [which they worshipped as their idols]. [Idolatry opens the door to all other sins. When man becomes his own god, he can do whatever he wants without having to answer for his actions.]Sexual sins
24
Feast in Nero's palace, illustration by Spanish painter Ulpiano Checa.
The destructive downward spiral of sin
28Because they did not value the knowledge of God, God gave them over to an unworthy mind so that they did things that should not be done. [This expression refers not only to the sexual sins in verses 24-28, but also to the twenty-one evil characteristics in verses 29-32. Paul divides them into three groups with the same grammatical form. The first group consists of four abstract nouns in the dative singular that describe in general terms what happens when one abandons God and is given over to one's own sinful nature. Then follow more specific sins. The word "and" is not used between any of the words (but has been added in the translation to make the English correct). This usage shows that it is not only these twenty-one sins that fill those who abandon God; they are just a few examples.] 29They have become completely filled with all kinds of:
unrighteousness (lack of a moral standard),
wickedness,
greed [insatiable need for more, often at the expense of others], and
malice. [Now follow five nouns in the genitive singular form, all describing envy and its consequences.]
They are full of
envy,
murderous intent,
combativeness,
deceit, and
malice [constantly seeking strife and evil]. [Now follow twelve nouns in the accusative plural.]
They
gossip,
30slander,
hate God,
are filled with violence (rudeness),
filled with arrogance,
full of boasting,
inventive in evil [new forms of evil],
disobedient to their parents,
31senseless,
untrustworthy,
insensitive (emotionless, loveless toward their loved ones, without family ties – Gk. astorgos) and
heartless.
32They know very well God's righteous judgment, that those who do such things deserve death. Yet they do such things, and they also applaud (agree with, support) others who do the same.
[After a similar list of sins, Paul reminds the believers in Corinth that some of them had lived that way, but they had been washed clean and sanctified, see .]God judges fairly (2:1-16)
Only God can give a just judgement.
©Tori Rector, flickr CC
The Greek word for judging is krino. It can be used negatively to condemn someone without knowing all the facts, but also in a positive sense to assess and decide what is right or wrong. One such example is in where Paul decides which route to take.
Paul makes it clear in that it is not our place to judge those who are not part of the church – they need to hear the gospel! On the other hand, we are encouraged to judge and examine: ourselves, see , the fruit of false prophets, see , what is preached, see , prophetic words, see , the qualifications of a church leader, see , a Christian who sins against you, see .]God is good and desires repentance
2Now we know that God's judgment over those who live this way is just (based on truth). 3What do you think (what do you imagine), man? Will you escape God's judgment when you judge those who act this way and do the same yourself? 4Or do you despise (take lightly; underestimate) his riches (the value of his infinite)
goodness (generosity)
and forbearance (tolerance, restraint)
and patience?
Do you not understand that God's goodness is meant to lead you to repentance (a changed way of thinking)? [God does not want anyone to be lost, but wants everyone to have time to repent, see .]Everyone will be judged one day
5Because of your hard and stubborn heart, you are storing up wrath for yourself in the day of wrath, when God's righteous judgment will be revealed. 6He will repay each person according to their deeds. [Quoted from ; . Also similar to Jesus' statement in .] 7Eternal life to those who persistently (patiently) do good
and seek (are accustomed to living for) glory, honor, and immortality [that which has eternal value], 8but wrath and punishment to those who seek their own (their own ambitions)
and do not follow (believe or obey) the truth but [instead follow, believe, and obey] unrighteousness.
9Suffering (distress, oppression) and anguish for the soul of every person who [fully] does evil,
the Jew first (primarily) but also the Greek 10but glory, honor (high esteem) and peace to everyone who does good,
the Jew first but also the Greek, 11for God is not partial (does not distinguish between people). [Verses 6-11 are symmetrically structured as a chiasm. This means that the theme in the first paragraph is related to the theme in the last, the theme in the second paragraph to the penultimate, and so on.]God judges according to the measure of revelation
12All [non-Jews] who have sinned without the law [Gk. anomos – who did not know the Torah] will also perish without the law, and all [Jews] who have sinned under (in) the law will be judged by the law. [Here is my point:] 13It is not the hearers of the law [those who hear the books of Moses read and are taught the commandments] who are justified before God, but the doers of the law who are to be declared righteous [].
14When Gentiles who do not have the law [the teaching – Torah] instinctively do what the law requires, then they are their own law, even though they do not have the law. 15This shows that what the law requires is written in their hearts. Their consciences also testify to this, and their thoughts (when weighing different arguments to make moral decisions) will accuse or defend them 16on the day when God will judge what is hidden in people's hearts, through Jesus the Anointed One (Messiah, Christ), according to the gospel I preach.The Jews are just as guilty as the Gentiles (2:17-3:8)
[Paul now addresses Messianic Jews directly. He lists eight advantages they have over Gentiles:]
17If you call yourself a jew, [which you do], then
you have your security in (you rely on) the law (Torah – Gk. nomos),
your pride is in God,
18you know his will,
you can determine what is right, because you are instructed by the law [Torah], 19you are a leader (guide) for the blind,
a light for those who walk in darkness,
20a corrector of the foolish, and
a teacher of the immature, because you have the knowledge and truth formulated in the law [Moses' teaching]. [The Jewish people were supposed to be an example to other peoples, but instead they had made themselves a laughing stock among other peoples. Now come five questions:]
21You who constantly teach others,
do you not teach yourself?
You who preach that one should not steal,
do you not steal yourself?
22You who say that one should not commit adultery,
do you not commit adultery yourself?
You who detest idols (images) [],
do you not plunder the temples yourself? 23You who boast of the law,
do you not dishonor God by breaking the law? 24It is written: For your sake, the name of God is blasphemed among the Gentiles. []
25Circumcision is beneficial if you keep the law, but if you habitually break (transgress) the law, you have become uncircumcised despite your circumcision. [The circumcision of boys was the outward sign that distinguished the Jewish people, see .] 26If an uncircumcised man keeps the law (honors and fulfills the requirements of the law), should he not be considered circumcised? 27[Yes!] The man who is not circumcised by nature, but still fulfills the law, shall judge you [you Jews] who, despite having the letter of the Scripture and circumcision, still habitually transgress the law. 28For a jew is not one outwardly, nor is circumcision something outward on the body. 29One is a jew in one's heart (the hidden part), and the circumcision of the heart is done by the Spirit and not by the letter. Then one receives praise not from people but from God. [Paul's teaching on the circumcision of Jewish men can also be applied to Christian baptism. Both of these are outward signs, which are important and have their place, but which in themselves have no saving power.]Do the Jews have any advantage?
[Based on what Paul wrote in the previous chapter, questions arise that challenge God's integrity. If circumcision does not matter, why did God choose Israel and give them circumcision as a sign of his covenant?] 31What advantage, then, is there in being a jew [compared to other peoples]?
What is the benefit of circumcision? 2Great benefit in every way. First of all, God's word has been entrusted to them. [For thousands of years, the Jews have preserved and administered the Scriptures. All forty authors of the Bible were Jews, the only one who is disputed is Luke, who may not have been a Jew.]Is God faithful?
3What does it matter if some did not believe (were not faithful – Gk. apisteo)?
Can their unbelief (inability to fulfill their part of the covenant promises – Gk. apistia) nullify God's faithfulness (Gk. apistis)?
[The Greek word apistia can mean both unbelief, where one refuses to believe, and not being faithful to one's promises. Can God's faithfulness be trusted if the Jews, who are his chosen people, do not see that Jesus fulfills the Old Testament prophecies? Is God not faithful, just because his people have not been faithful and fulfilled their part of the covenant? These two nuances are closely related, and Paul may be referring to both when he asks the rhetorical question of whether the failure of the Jews would nullify God's faithfulness.] 4Absolutely not!
Let it be established that God is true and every man a liar, as it is written []: That you may be justified in your words
and prevail when you are judged (when you judge).
Is it right for God to judge the Jews?
5But if our [my and the Jewish people's] unrighteousness demonstrates (shows, proves) [is listed as a clear contrast to] God's righteousness, what shall we [then] say? Surely God cannot be unrighteous (unfair) when he brings wrath [judges sin, see ]? I am speaking [reasoning] in a human way. [Paul asks rhetorically if the Jewish people's missteps now helped to demonstrate God's righteousness, would it not be unjust for God to judge sin?] 6Absolutely not!
How then could God judge the world? 7But if God's truth is made all the more evident by my falsehood, why am I still condemned as a sinner? 8If that were the case, would we say, as some mockingly claim we teach, "Let us do evil so that good may come"? They will receive the judgment they deserve.All are guilty (3:9-3:20)
[Paul now summarizes that all, both Gentiles and Jews, are guilty before God.] 9How is it then? Do we [Jude] have any advantage? No, not in any way. We have already accused everyone, both Jews and Greeks, of being under the power of sin (oppressed and under its power). 10As it is written [in the Psalms and Isaiah]: There is no one righteous,
not even one. 11There is no one who understands,
no one who seeks God. 12All have turned aside,
they have together become corrupt.
There is no one who does good,
not even one.
[] [The following quotations describe human wickedness through parts of the body. The mouth illustrates speech, the feet actions, and the eyes what we see.] 13[Mouth:]
Their throat is an open grave [what they say stinks and smells of death],
they use their tongues for deceit. []
They have viper's venom
behind their lips. [] 14Their mouths are full of cursing
and bitterness. []
[Feet:]
15Their feet are swift
to shed blood.
16Destruction and misery are in their ways, 17and they do not know the way of peace. []
[Eyes:]
18They have no fear of God
before their eyes. [They choose not to revere, worship, obey, and serve Him.] [] 19But we know that everything the law says is addressed to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. 20For by works of the law [by keeping all the commandments in the Torah] no flesh can be justified [no man can be right with God]. [Nor was that ever the purpose of the Torah.] What is given through teaching (Gk. nomos) [the Books of Moses] is insight (complete understanding) into sin.RIGHTEOUSNESS THROUGH FAITH (3:21-5:21)
[After showing that all of humanity is hopelessly lost without God, the next big part of Romans follows. It is about God's righteousness that is available through faith.] 21But now, apart from the law, God's righteousness has been revealed (become visible), which the Teaching [the Books of Moses, Torah – Gk. nomos] and the prophets testify to, 22namely, a righteousness from God [that comes] through the faithfulness of Jesus the Anointed One (Messiah, Christ) (through faith/trust in Jesus the Anointed One), for all who believe [Heb. 12:2]. There is no difference [between Jew and Gentile]. 23For all have sinned (missed the mark) and fall short (lose out) of the glory of God (God's glory) [; ; ], 24and [all who believe, see ] are [now] justified (declared righteous) by his grace (benevolence, goodness, favor), [completely] freely (without having earned it), through the redemption (deliverance, salvation, restoration) found in the Anointed One (Messiah, Christ) Jesus. [He has redeemed them by completely and fully freeing them from their guilt.] [The Greek word for sin, hamartano, probably comes from a-meros (no part) and means "to be without a part in" or "to miss the mark." In ancient times, it was used to describe when an archer missed his target. The consequence was that he could not share in the prize of victory. Words that therefore describe sin very well are transgression and mistake.]
25God has [openly] presented him [his own Son] as a mercy seat (place of pardon; for reconciliation) through faith in (through the reliability of) his blood, in order (Gk. eis) to demonstrate (prove) his righteousness on account of (through – Gk. dia) [thanks to] the patience (forbearance, tolerance) with the sins committed in the past [and their consequences] 26at [the time of] God's forbearance (tolerance, restraint), in order (Gk. pros) to demonstrate (prove) his righteousness in the time (Gk. kairo) that is now [at hand]: that he [himself is always] righteous [and just] and [always] justifies [acquits] those who are of the faith of Jesus (faithfulness; and justifies on the basis of "faith in Jesus") [the faith that originates with Jesus and gives rise to trust in him]. [Jesus represents here the place of the sacrifice of atonement, but also constitutes the sacrifice of atonement itself. He also showed his faithfulness by shedding his blood for the sins of mankind. In his wisdom and plan, God also allowed those who were devoted to him with their hearts and whose sins were committed before Jesus' sacrifice of atonement to be counted as righteous. An example of this is when the high priest on the Day of Atonement (Yom Kippur) entered the Holy of Holies in the tabernacle where, out of sight of the people of Israel, he sprinkled blood from the sacrifice of atonement on the mercy seat, i.e., on the lid that covered the ark of the covenant, see ; .
Paul emphatically repeats the phrase "to show his righteousness" (from ) in . First, he writes about God's evidence/signs in an indefinite form and uses the preposition eis (which describes a movement leading into or up to a certain point), while the next time he begins with the preposition pros (which describes something that extends toward a goal in order to make contact and indicates reciprocity and interaction).] 27But what can we [Jude] boast about (brag about and be proud of)?
Nothing, all pride is completely excluded.
By what law (rule, principle)?
By the law of works?
No, by the law of faith. 28For we maintain (we can therefore summarize and say) that man is justified by faith, without (regardless of) works of the law. 29Is God only the God of the Jews? Is he not also the God of the Gentiles?
Yes, also of the Gentiles, 30just as surely as God is one, he who declares the circumcised righteous by faith and the uncircumcised through faith. 31Do we then abolish the law through faith?
Absolutely not!
On the contrary, we uphold (confirm) the law.Abraham was justified by faith
Justified by faith, not by works
41What shall we say then that Abraham, our forefather according to the flesh, found? 2If Abraham was declared righteous by works, then he has something to boast about. However, not before God. 3For what does the Scripture say? Abraham believed God [in God's promises],
and it was credited to him as righteousness. []
4[Let us take an example.] Does the one who works (does deeds) receive his wages as a free gift [or as payment for his work]? It is not grace (a free gift) but merit [because of the deeds]. 5But whoever believes in him who justifies the ungodly (godless) without works, his faith is credited to him as righteousness. 6Therefore, David also pronounces his blessing (beatitude) on the person whom God credits with righteousness without deeds: 7Blessed (happy, blessed) are those whose transgressions are forgiven,
whose sins are covered.
8Blessed (happy, blessed) is the one
whom the Lord does not count as sinful. [] [The word "ungodly" in was not the word usually associated with David, but that is exactly what Paul does here. David, the celebrated king of the Jews, who lived after the law was given, committed many of the sins that Paul lists in the first chapter of Rom. 1:28-32; 2 Sam. 11-12, see ]Justified by faith, not by rituals
9Does the "beatitude" [that David wrote about] apply only to the circumcised [Jews] or also to the uncircumcised [Gentiles]?
We say that Abraham's faith was credited to him as righteousness. 10When was it credited to him? Was it before or after he was circumcised?
It was not after, but before he was circumcised. [According to Jewish estimates, it was nearly thirty years from the time Abraham was justified before God, see , until he was circumcised, see .] 11He received the sign of circumcision as confirmation of the righteousness of faith, and he already had it as an uncircumcised man. Thus he would become the father of all uncircumcised men who believe, and righteousness would be credited to them. 12He would also become the father of the circumcised, those who not only belong to the circumcised but also march (follow; walk in line) on the path of faith – a faith that our father Abraham already had as an uncircumcised man. [There is a difference between being Abraham's offspring and Abraham's children, see . Physical circumcision is not what determines whether someone is Abraham's child.]Justified by faith, not by the law
13It was not through the law that Abraham and his descendants received the promise to inherit the world, but through the righteousness that comes from faith. 14If those who keep the law are heirs, then faith is meaningless and the promise is null and void. 15For the law brings wrath. But where there is no [known] law, there is no transgression. 16Therefore, it is called "by faith," so that it may be by grace and the promise may stand for all his descendants, not only for those who belong to the law but also for those who have the faith of Abraham. He is the father of us all, 17as it is written: "I have made you the father of many nations." [] Before God, who gives life to the dead and calls into existence the things that do not exist, Abraham believed and became our father.Justified by faith in God's promises
18Where there was no hope [where, humanly speaking, all hope was lost], Abraham hoped and believed that he would become "the father of many nations" [], because it was said, "So [enormously numerous] shall your descendants be" []. 19He did not allow his faith to weaken when he saw (considered) how his own body was as good as dead, since he was about a hundred years old, and that Sarah's womb was dead.
20No unbelief caused him to doubt God's promise (he did not waver), but instead he was strengthened in faith when he praised (honored) God. [Faith grows by looking to God and praising Him, while it weakens by merely considering natural circumstances.] 21He was fully convinced (filled with faith) that what God had promised, He was also able to do. 22Therefore, it was credited to him as righteousness. [] 23But these words, "it was credited to him as righteousness," were not written only for his sake, 24but also for our sake. Righteousness will be credited to us who believe in him who raised our Lord Jesus from the dead, 25who was delivered up for our transgressions and raised for our justification. [Throughout history, in both the Old and New Testaments, there is only one way to be saved – repentance and faith. This is how Abraham was justified – by looking forward in faith to the Savior – and this is how we are saved today by looking back at what Jesus did on the cross.]The reward of righteousness
Peace and hope
51Now that we have been declared righteous (justified) by faith [set right with God on the basis of our trust in him], we have [it is a fact that we always have] peace (complete harmony) with God through our Lord Jesus the Anointed One (Messiah, Christ). 2Through him we have also gained access (access) to the grace we [now] stand (have stood firmly) in – and we rejoice (rejoice; are proud) in the hope of God's glory [hold our heads high in anticipation of experiencing God's glory]. 3But not only that, we also glory (are proud; hold our heads high) in our sufferings [in our afflictions], because we know that: Suffering (oppression, pressure, adversity, distress – Gk. thlipsis) []
produces (brings forth; works from above down – Gk. katergazomai) endurance (steadfastness), 4and endurance
[a proven] character (proof of authenticity; evidence of steadfastness),
and [the proven] character
hope [of God's glory]. 5Such hope does not disappoint us (never puts us to shame), because God's love [which is righteous, selfless, and generous] has been poured out into our hearts through the Holy Spirit who was given to us. 6For while we were still weak (without strength; completely unable to help ourselves), the Anointed One (Messiah, Christ) died at [just] the right time (when the time was right) for the ungodly (godless; lacking respect and reverence for God). 7It is rare (hardly ever) that anyone would want to die for a righteous person – perhaps someone would dare to die for someone who is good [who has a generous heart, is honorable in every way]. 8But God demonstrates (shows, proves, entrusts) [stands there time and again with] his own love [the righteous, selfless, and giving love] for us by the fact that the Anointed One (Messiah, Christ) died for us while we were still sinners.Reconciliation
9Now that we have been justified by his blood, how much more (how much more surely) shall we be saved (rescued) through him from the punishment [God's wrath against sin]. 10For if, while we were [God's] enemies, we were reconciled to God through the death of his Son, how much more, having been reconciled, shall we be saved [rescued from punishment and receive eternal life] through his life [his resurrection]. 11Not only that, but we rejoice in (praise, speak positively of) God through our Lord Jesus the Anointed One (Messiah, Christ), through whom we have now received reconciliation.Death came through Adam, life through Jesus
12Therefore [in contrast to how Jesus reconciled the world], sin entered the world through one man [Adam, see ; ], and through sin [physical] death. In this way, death reached all people, since all had sinned. 13Sin was in the world even before the law, but sin is not counted where there is no law. 14Nevertheless, death reigned from Adam to Moses, even over those who had not sinned by such transgression as Adam's. Adam was a type of the one who was to come.Six comparisons
[Now follow six comparisons between the result of Adam's transgression and the result of the restoration that Jesus brings. The argument in verses 15-21 follows the Jewish form qal vahomer, an argument from lesser to greater ("how much more").] 15The transgression (the fall) cannot be compared to the free gift (Gk. charisma). [Adam's fall is disproportionately small in comparison to God's great grace.]
For if the many [all] died through the transgression (sin; misstep, fall) of one,
how much more has God's grace and the free gift,
through one man, Jesus the Anointed One (Messiah, Christ),
abundantly come to many. 16And with the gift [the origin of the gift of salvation], it is not as with the sin of one man [when Adam fell into sin]. judgment came through one
and resulted in condemnation (punishment as a result of a legal Judg.).
The free gift, on the other hand, came after many transgressions
and led to righteousness (acquittal, a life that results in righteous deeds). 17If the transgression of one man meant
that death began to reign (exercise royal authority) through this one man,
how much more will those who are justified
by receiving the abundant riches of grace
reign in life,
thanks to one man,
Jesus the Anointed One (Messiah, Christ). 18Therefore, just as the fall (misstep) of one man resulted in
the condemnation of all people [who are in Adam],
so the righteous life of one man led to a righteousness
that leads to life (God's higher quality of life) for all people [who are in Jesus]. 19Just as the disobedience (unwillingness to listen and obey) of one man made many sinners,
so the obedience of one would make many righteous.
20Moreover, the law came in (was introduced unnoticed) [only] so that the transgression would become greater.
[It reveals sin.]
But where sin became greater,
there grace (God's undeserved favor and power) has overflowed (become even greater). 21For just as sin has reigned (exercised royal power) over death,
so now grace can reign (God's power exercise royal power) and give eternal life,
through Jesus the Anointed One (Messiah, Christ),
our Lord.Dead to sin but alive to God
United with Jesus
61What shall we say then [what does this mean, that where sin increased, grace abounded all the more, see ]? Shall we continue [keep on living] in sin so that grace [God's favor and power] may abound (would abound)?
2Absolutely not!
We who have died [we who died away] from sin, how could (should) we continue to live in it? 3Do you not care (do you ignore the fact) that all of us who have been baptized into the Anointed One (Messiah, Christ) Jesus are also baptized into his death? 4We were buried with him through baptism into death, so that we too – just as the Anointed One (Messiah, Christ) was raised from the dead through the glory of the Father – might walk in a new way (live a new life with a higher quality and standard). 5For if we have been permanently united (planted together) with him through a death similar to his [when we are baptized in water and bury our old life], then we shall also share in his resurrection. 6We know (have personal experience of) that our old self has been crucified with him, so that the sinful body (our fallen nature) may be done away with (canceled, deposed), so that we are no longer slaves to sin. [; ; ; ; ] 7Those who are dead are freed from sin [are not under its power].
8But if we [now] have died (died) with the Anointed One (Messiah, Christ), we believe that we will also live with him. 9We know that the Anointed One (Messiah, Christ), having been raised from the dead, will never die again. Death no longer has any power (authority) over him. 10For the death he died was a death from sin once and for all, and the life he lives, he lives for God.
11In the same way [as Jesus did], you should always consider yourselves dead to sin (completely separated from your sinful nature), and instead live for God in the Anointed One (Messiah, Christ) Jesus, our Lord. [Thanks to Jesus' death and life, we are justified. Based on this position, Paul now urges us to live a holy life.] 12Therefore, sin shall not reign as lord in your mortal body, so that you obey its desires. 13Do not offer your bodies as instruments of sin to injustice, but offer yourselves to God. You who were dead but are now alive, offer your bodies to God as instruments of righteousness. 14Sin shall not be master over you, for you are not under law but under grace [God's favor and power].An example—slave to sin or slave to righteousness?
A slave is bound to do his master's will.
either sin, which leads to death,
or obedience, which leads to righteousness?
17But thanks be to God! You were slaves to sin, but now you have begun to obey from your heart the teaching to which you were entrusted. 18You have been freed from sin and have become slaves to righteousness. 19I am using a simple image because of your human weakness. [Paul apologizes for using the image of being "enslaved" to righteousness, since God does not hold anyone captive, but he uses it as an illustration anyway.]
Just as you once presented your bodies as slaves to impurity and lawlessness,
which led to lawlessness,
so now present your bodies as slaves to righteousness,
which leads to sanctification (the process and transformation into ever greater holiness). 20When you were slaves to sin, you were free from righteousness. 21But what fruit did you reap then? Things that you are now ashamed of, because they end in death. 22But now that you have been set free from sin and have become slaves to God, you have sanctification (the process of increasing holiness) as your fruit and, ultimately, eternal life. 23The wages of sin [plural]
is death [eternal death in contrast to eternal life],
but the gift of God
is eternal life in the Anointed One (Messiah, Christ) Jesus, our Lord. [The Greek word for wages, opsonion, comes from optos – i.e. grilled or roasted food. A soldier's daily wage often consisted largely of food rations. Since the word "wages" is in the plural, it refers not only to final death, but also to the gloom and shadow that sin casts over every day in this age. A soldier's wages were generally low, so a freer interpretation could express that the wretched wages of sin bring only death. Other places where wages are mentioned include ; ; .]An example from marriage
71Do you not know, brothers and sisters (brothers and sisters in faith) – I am speaking to those who know the law – that the law has authority over a person as long as he lives? 2A married woman is bound by law to her husband as long as he lives. But if her husband dies, she is free from the law that bound her to him. 3If she gives herself to another man while her husband is alive, she is called an adulteress []. But if the husband dies, she is free from the law, and then she is not an adulteress if she gives herself to another man. 4[Let us apply the same principle to the believer and his relationship to the law.] So also you, my brothers and sisters (brothers and sisters in faith), through the body of the Anointed One (Messiah, Christ) have died (been brutally executed) to the law so that you belong to another, him who has been raised from the dead, in order that we might bear fruit for God. 5As long as we lived in the flesh (were under its control and completely one with it), the sinful desires aroused by the law were active in our bodies so that we bore fruit for death. 6But now we are free from the law, since we have died to that which constantly held us captive. Now we are in the new ministry of the Spirit [we serve God in a completely new way, filled with the Holy Spirit within] and not in the old (obsolete) ministry of the letter [by legalistically following the letter, see ].The struggle against sin
7What shall we say then? That the law is sin?
Absolutely not!
However, it was only through the law that I came to know sin. I would not have known [for example] what coveting was if the law had not said, You shall not covet. [; ] [The last of the Ten Commandments, or words (Hebr. davarim) as it is written in . The prohibitions against the actual acts of adultery and stealing have already been mentioned in verses 14 and 15. This last commandment in focuses on the very desire to take what belongs to someone else.]
8But sin seized the opportunity and, through the commandment, aroused all kinds of desires in me. Without law, sin is dead. 9Once I lived without law, but when the commandment came, sin came to life 10and I died. [May refer to the time from childhood until adulthood, when one becomes responsible for one's own moral actions. In Judaism, this occurs for boys at the age of 13, when they celebrate bar mitzvah, Hebrew for "son of the commandment." Girls celebrate bat mitzvah, Hebrew for "daughter of the commandment," at the age of 12 because girls generally mature earlier than boys.] It turned out that the commandment that was supposed to bring life led to death. 11Sin seized the opportunity and deceived me through the commandment and killed me through it. 12So the law is holy, and the commandment is holy, righteous, and good. 13Has then what is good become my death?
Absolutely not!
It was sin [that killed me, not the law]. This was so that sin would be revealed as sin. [Its true character becomes apparent.] It caused my death through what is good, which shows and reveals the incomprehensible (extreme) sinfulness of sin.Human willpower is not enough
[In the following passage, Paul addresses the conflict between sinful nature and new life. Paul switches from the past tense to the present tense. He uses the pronouns "I, me, my" over forty times in verses 9-25. It is not possible to overcome sin in one's own strength. The text can be interpreted as Paul describing life before conversion when he tried to live according to the law, or the struggle even after conversion. It is likely that it describes the sanctification process that every Christian goes through. Without God's Spirit, the Christian is like a spiritual infant, see . In chapter 8 comes the solution – a life in Jesus filled with the Spirit!] 14We know that the law is spiritual, but I am carnal (unspiritual, dominated by my evil nature), sold as a slave to sin. 15I do not understand my own actions. What I want (what I try to do with pure will) I do not do, but what I detest (hate) [try to avoid with pure will] I do. 16If I habitually do what I do not want to do, I acknowledge (I give my approval to) that the law is good. 17But now it is no longer [my real] self that does it, but the sin that dwells (has a permanent dwelling) in me. 18For I know that nothing good dwells in me, that is, in my fleshly nature. The will (intention) is there, but not the ability to do what is good. 19I do not do the good I want to do, but instead the evil I do not want to do. 20But if I do what I do not want, then it is no longer I who act, but the sin that dwells in me.
21It seems to be a law (rule, inevitable fact) that when I want to do what is right (good), evil is ready (lying in wait) within me. 22I rejoice in God's law in my inner being [my spirit], 23but I see another law in my body parts [the appetite for evil, and the will of the flesh], which is in conflict with the law in my mind (my thoughts, my understanding) and which makes me a prisoner under the law of sin in my body parts. 24Wretched (unfortunate, pathetic) man that I am! Who will deliver (pull me up) me from this body of death? 25Thanks be to God [who delivers me], through Jesus the Anointed One (Messiah, Christ), our Lord! Left to myself, I serve [otherwise] the law of God with my mind (reason), and with my fleshly nature the law of sin.Freedom from the slavery of sin
The Spirit gives power
[Verses 1-4 form a chiasm with Jesus' sin offering at the center in .] 81Therefore [thanks to what Jesus has done, see , ] there is now no condemnation (guilty verdict) for those who are in the Anointed One (Messiah, Christ) Jesus [for those who do not walk according to the flesh, but according to the Spirit, see ]. 2For the law of the Spirit of life in the Anointed One (Messiah, Christ) Jesus has set me free from the law of sin and death. 3What was impossible for the law [Torah],
because it was weak through the flesh [fallen human nature]
– God did when he sent his own Son [into the world as a sin offering],
in the outward form of a sinful man (literally: in the likeness/form of sinful flesh) and, with regard to sin:
condemned sin in the flesh [judged and executed the judgment against sin in Jesus' body]. 4Thus, the righteousness requirements of the law [regarding righteous conduct in accordance with the commandments – which, when stated in the singular, emphasize the entirety of the teaching, see ] would be fully and completely fulfilled in us who do not walk (wander) [live] according to the flesh [our fallen nature], but according to the Spirit. [The Aramaic text (Peshitta) and some Greek manuscripts also have the phrase "those who do not walk according to the flesh" at the end of . A few other manuscripts also have the closing phrase "but according to the Spirit." However, based on the chiastic pattern, the meaning remains the same regardless of the reading.]Of the flesh
5For those who are of the flesh [live according to the ways of this world] think about [have an understanding of and act according to] everything that belongs to the flesh, but those who are of the Spirit think about [everything] that belongs to the Spirit. 6The mind of the flesh is [brings] death,
but the mind of the Spirit is [leads to] life and peace. 7For the mind of the flesh is enmity against God.
It does not submit to God's law, nor can it.
[Man's innermost perception and thought result in rebellion against God.]
8Those who live in the flesh cannot please God.In the Spirit
9You, however, do not live in the flesh but in the Spirit, because the Spirit of God dwells in you. Anyone who does not have the Spirit of the Anointed One (Messiah, Christ) does not belong to him. 10If the Anointed One (Messiah, Christ) dwells in you, the body is dead because of sin, but the Spirit is (has and gives) life because of righteousness. 11And if the Spirit of him who raised Jesus from the dead dwells in you, then he who raised the Anointed One (Messiah, Christ) from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 12So we have obligations, brothers and sisters in faith, but not to our fleshly nature, so that we should live according to the flesh. 13If you live according to the flesh, you will die. But if by the Spirit you put to death the deeds of the body, you will live.The spirit of sonship
14For all who are led (driven) by the Spirit of God are sons (children) of God. 15For you did not receive (accept) a spirit of slavery to fall back into fear (which again leads to fear), but you received the Spirit of sonship [which gives sons' rights], in which we [constantly] cry out [loudly; pleading for help]: "Abba (Dad)! Father!" [Those who have received Jesus have been adopted into God's family, which means full rights and free access to everything the parent owns. Abba means dad in Aramaic, the everyday language of Jesus' time. The first words a small child learned were dad (Aramaic abba) and mom (Aramaic immah). The expression "Abba Father" shows that we are allowed to be God's children and have a close family relationship with our heavenly Father.] 16The Spirit himself testifies with (together with) our spirit that we are God's children, 17and if we are [his] children, then we are also [his] heirs, namely God's heirs and [thereby] joint heirs with the Anointed One (Messiah, Christ), provided that we suffer [together] with him, so that we may also be glorified together [with him]. 18For I consider [after going through various alternatives] that the sufferings of this (present) time are not worth (are light compared to) the glory (honor, splendor – Gk. ) that will be revealed (unveiled) to (in) us [and become ours]. 19For with eager longing [eager anticipation – like when you stretch your neck to see what you can sense], creation [persistently and welcomingly] waits for the revelation of God's sons (children). [Believers are already God's children, but the glory that lies in this sonship has not yet been revealed. It will only happen when Jesus returns, see .]
20Creation (nature) was subjected to futility [exposed to a state of emptiness – without purpose or meaning], not willingly, but through him who subjected it [God allowed it to happen] in hope [in expectation and confidence] that 21that creation itself will be liberated from its bondage to decay (corruption, transience) and attain the glorious freedom of the children of God (the freedom that belongs to the glory of God's children). 22We know (have understood) that the whole creation [still] – until now – groans (mourns) and suffers together in pain (in labor pains). 23And not only that, but we ourselves, who have the first fruits of the Spirit [who have received the Spirit of God as a first gift, see ; ], we also groan within ourselves as we wait [persistently and eagerly] for [our] adoption (childhood) – the redemption (ransom, liberation) of our bodies. 24For in hope [with the expectant assurance that the body will be liberated] we were saved (rescued, liberated, healed, restored). But a hope that one sees [fulfilled] is not hope, for how can anyone hope for something he already sees? 25But if we hope (have an expectation) for what we do not see, we wait [steadfastly and welcome] in perseverance (steadfastness) [even when we are tested].The Spirit helps
[This passage is framed by the help and prayer of the Spirit () and Jesus' intercession for us, see . Central to this is Jesus as the firstborn, see .] 26In the same way [that both creation and we groan, see verses 22-23], the Spirit also helps (rescues) us [when he accompanies and supports us exactly where it is needed] in our weakness (frailty, fragility). For we do not know (have not known) exactly what we should pray for (how we should pray most appropriately). But the Spirit himself [steps in and] prays (intercedes; pleads, mediates) for us with inexpressible groans [that no words can express]. 27And he who [constantly] searches (sees through; examines, explores) hearts, he knows (understands, sees, knows; is aware of) what the Spirit's thought is (what the Spirit means), for he pleads (intercedes; pleads, mediates) [prays and exhorts constantly for good] for the saints as God wills [literally: "according to God" – in harmony with God's will]. [Helps, Gk. synantilambanomai is used only here and in (where Martha pleads for her sister Mary's help). The compound word literally describes someone who together (Gk. sun) – on the other side (Gk. anti) – takes hold (Gk. lambano). The verb form is medium, which also reinforces that the Spirit does not take over, but offers us a helping hand in the midst of our weakness. The Greek word for weakness also encompasses our mortal body and the consequences of illness, see . The phrase "intercedes for us" is in the original text the Greek word hupererentugchano. It is only used here in the New Testament and means that the Spirit "above" and "more than" – helps us to reach our goal!] 28We know (have seen/realized; are certain) that
for those who love God [i.e., those who actively do His will and obey His commandments, see ]
all things work together [God constantly and actively causes all things to work together]
for good,
for those who are called [have responded to his call]
according to his purpose [Gk. prothesis – according to a plan that he has laid out and prepared in advance according to his purposes]. [This verse forms a chiasm framed by the theme of insight – our understanding and God's counsel. The next level follows with two conditions that begin with "for those". Central to this is that everything (which in Greek is plural) works together for the good. This also includes suffering for one's faith. Paul has just spoken about the sufferings of this time () and a little further on in the context he lists these (verses 35-36), but also the overwhelming victory in the midst of all this (verses 37-39). We can only love God because he first showed us his love (). God wants to use us and our circumstances for the spread of his kingdom (). This verse does not say that everything that happens is good, but rather that everything that happens ultimately contributes to a good outcome for those who love God and have responded to his call.] 29[For God is all-knowing.] Those whom he knew beforehand [knew would be his one day], he also predestined (Gk. proorizo) to be conformed [to have their inner character shaped after] the image of his Son, so that he [Jesus] would be the firstborn (highest; most important) among many brothers (brothers and sisters in faith). [To predestine is literally "to set limits in advance."] 30And those whom he predestined [to receive Jesus and be shaped in his image],
he also called,
and those whom he called,
he also justified,
and those whom he justified,
he also glorified (honored – Gk. doxazo) [see ]. 31What shall we now say about (towards – Gk. pros) ["in the direction of" everything] this [see verses 28-30, but also the entire context from ]? If God is for (above – Gk. hyper) us, who can [then] be against (Gk. kata) us ["bring us down," i.e., cause us to fall completely]? [] 32He who did not [even] spare his own Son, but delivered [personally gave up] him for us all, how would he not also freely [come to] give (give, grant, bestow) us everything (all things) [together] with him. [Greek emphasizes the word for "not" (by using ouchi) at the end of the verse – the meaning becomes that it would be completely out of the question.] 33Who can accuse God's chosen ones? It is God who justifies. 34Who is the one who judges? [It is Jesus who has all authority and is the one who will judge all people one day.] The Anointed One (Messiah, Christ) is the one who died, and more importantly, rose from the dead; he now sits at God's right hand and intercedes (prays constantly, urges good) for us.Nothing can separate us from the love of Jesus
[Verses 35-38 form a chiasm framed by the idea that nothing can separate us from the love of Jesus! The central verse is verse 37.] Who [then] can separate us from the [selfless, generous, and righteous] love of the Anointed One (Messiah, Christ)? 35Suffering (distress, oppression, problems – a general word for difficulties),
or anxiety (distress, limitation – "narrow passage; a small, crowded area"),
or persecution [hostile and oppressive persecution with the aim of extermination],
or hunger (starvation),
or nakedness [lack of clothing; involuntary exposure],
or danger [when it is risky to confess Jesus],
or the sword [death threats or even execution]? [Paul mentions seven sufferings that a believer may have to go through. All hardships bring a true believer closer to Jesus – he who knows what suffering is. The list increases in intensity and severity. Instead of writing "What shall separate," "Who shall separate" is used, which personifies the opposition, see verses 38-39. See also ; .] 36As it is also written []: Because of you [our faith in you, God], we are being killed all day long [our lives are in constant danger],
we are counted (seen in the eyes of men) as sheep for slaughter.
[Could any of this separate us from the love of Christ?]
37No, in all these things we are more than conquerors [we are more than victorious because, in addition to our triumphant victory, we also give glory to God, blessing to others and ourselves], through him who loved us [with his selfless, giving and righteous love]. 38I am completely convinced (assured) that: [Now Paul lists ten things that exist in God's universe. Often they are opposites. This list picks up where the enumeration of seven sufferings ended – martyrdom by the sword, see .]
neither death [with all its horror and torment],
nor life (an abundant life) [with its temptations],
neither angels,
nor principalities [demonic princes],
nor powers [both human tyrants and demonic forces],
neither things present,
nor things to come,
39neither anything exalted [the world above, anything supernatural],
nor anything deep [powers in the dark and evil world, the forces of hell],
or anything else created [animals, humans, the universe, or human-created authorities, orders, structures] [none of these] shall be able to separate us from the [giving] love of God in the Anointed One (Messiah, Christ) Jesus, our Lord.GOD'S WILL FOR ISRAEL (chapters 9-11)
[The question of the status of the Jews, raised in , is answered here in full in a detailed exposition in three chapters. In chapter 9, Paul first discusses the Jews as the chosen people, followed by their present role in chapter 10, and concluding with their future in chapter 11. Chapter 9 deals with predestination and is nicely balanced with how man also has a responsibility to respond to God's call in the next chapter.]A look back – Israel is a chosen people
God's gift to Israel
91I speak the truth in the Anointed One (Messiah, Christ), I do not lie. My conscience testifies in the Holy Spirit 2that I have great sorrow and constant anguish in my heart. 3I would wish [if it were possible] that I myself were cursed (damned) and separated from the Anointed One (Messiah, Christ) instead of my brothers, my countrymen (Jewish relatives) according to the flesh. 4They are Israelites, they have:
the children [God calls Israel his firstborn son, see ]
and the glory (God's presence) [God led them through the desert with the pillar of fire and the pillar of cloud, see ]
and the covenants [with Abraham, , and with the people ]
and the giving of the teaching ("law-giving" – Gk. nomothesia) [Refers both to the Books of Moses (Torah) and to the events on Mount Sinai.]
and the temple service []
and the promises [of protection, peace, and prosperity]. 5They have
the fathers [Abraham, Isaac, and Jacob],
and from them [the Jews] has come the Anointed One (Messiah, Christ) as a man,
he who is above all, God,
blessed forever. Amen. [The greatest privilege is that the Messiah came through them. It was not because the Israelites were greater than other peoples that God chose them, but rather the opposite. God's love and goodness were the reason, see .]Three examples where God chooses
[In the first example, Paul shows that both Isaac and Ishmael were Abraham's children, but the promise was for Isaac.] 6This is not to say that God's word failed. Not everyone who comes from Israel is Israel, 7and not all of Abraham's descendants are his children. "No, it is through Isaac that your descendants will be counted." [Quote from . Abraham first had Ishmael with Hagar and later more children with Keturah, but the promise applied to Sarah and her son Isaac.] 8That is to say: it is not the children of the flesh who are God's children, but the children of the promise who are counted as his descendants. 9This word [from , ] was indeed a word of promise: "At this time I will return, and Sarah shall have a son." [Some may object that the promise applied to Isaac, since he was Sarah's child. In the next example, he therefore mentions Rebekah, who was Isaac's only wife. Here, God chooses the younger twin before they are even born and have done neither good nor evil.] 10But not only that, Rebekah also had two sons by one and the same man, our father Isaac. 11Before the children were born and had done neither good nor evil, 12it was said to her, "The older shall serve the younger." [] God's decision to choose whom he wanted would remain firm and would not depend on deeds but on him who calls. 13It is written: Jacob [who later receives the name Israel] I loved, but Esau I hated. []
[The expression "hate" does not mean to hate mercilessly, but is a Hebrew expression of comparison where someone is chosen and thus becomes more loved. Esau is also blessed, see , and the Edomites, who are descendants of Esau, are a brother people to Jacob, see .
These two examples with Isaac and Jacob raise the question of whether God is truly just. In the third example, Paul shows that God has the right to show mercy and compassion to whomever He wants. The same principle is found in the parable Jesus told where all the workers in the vineyard received the same wage, and God has the right to show His goodness to whomever He wants, see .] 14What shall we say then? Is there injustice on God's part?
Absolutely not!
15He says to Moses, "I will be gracious to whom I will be gracious, and I will have mercy on whom I will have mercy." [] 16It [God's choosing someone] does not depend on [that] person's will or their own efforts (running), but on God's mercy. [Effort is Gk. trecho, which literally means "to run" – i.e., to strive oneself, see . May refer to the second example in verses 10-13 where Esau "ran" and hunted in the fields while Jacob was at home, see .] 17The Scripture [God] says to Pharaoh: "For this very purpose I have raised you up [to stand forth; to come forward as a leader], that I might show my power in you and that my name might be proclaimed throughout the earth." [] 18Thus, he is merciful to whom he wills and hardens whom he wills. [The Bible is clear that Pharaoh himself hardens his heart, see , ; . In the same way that God "gives over" in , hardening occurs as a consequence of a person actively turning away from God.]Is it God's fault that we sin?
19Now you may say to me: Why does he blame (find fault with) us then? Who can resist his will? [If God makes all choices, how can he hold man responsible for his actions?] 20You human being, who are you to question God? The thing that is formed cannot say to the one who forms it: Why did you make me this way? 21Does not the potter have the right over the clay to make from the same lump one vessel for honorable use and another for dishonorable use? 22But what if God, though he wanted to show his wrath and reveal his power, has nevertheless with great patience endured the vessels of wrath prepared beforehand for destruction? 23What if he did this to reveal his rich glory on the vessels of mercy, which he has prepared in advance for glory?God calls both Jews and Gentiles
[Up to this point, Paul has been speaking in more general terms. Now he includes himself and the recipients of the letter, believing Jews and Gentiles in Rom.] 24To be such [vessels of mercy, ], he has called us, not only from among the Jews [Isaac and Jacob, see verses 6-13] but also from among the Gentiles. 25Thus says the Lord through Hos. Those who were not my people I will call my people,
and the beloved I will call beloved. [, ] 26This will happen in the place where it was said to them, "You are not my people,"
there they will be called children of the living God. [] [Paul applies these verses from Hos. to the Gentiles.] 27Isaiah cries out about Israel: "Even if the sons (children) of Israel were as numerous as the sand of the sea,
only a remnant will be saved. 28The Lord will swiftly and decisively judge the earth." [] 29Isa also prophesied: If the Lord Almighty had not left us a few survivors,
we would have become like Sodom, we would have resembled Gomorrah. [] 30What shall we say then?
That the Gentiles, who did not pursue righteousness, attained righteousness, the righteousness that comes from faith. 31Israel, on the other hand, who sought a law that gives righteousness, has not attained that law. 32Why? Because they did not seek righteousness through faith, but through works. They stumbled over the stumbling block, 33just as it is written: Behold, I am laying in Zion a stumbling block
and a rock of offense. []
But whoever believes (trusts, relies) in him
will not be put to shame (disappointed). [] Israel's current situation – a disobedient people
Israel needs the gospel
101Siblings (brothers and sisters in faith) [the church in Rom consisted of both Gentiles and Jews], the true desire of my heart (my sincere longing, will) and prayer (plea) to God for them [my fellow Israelites] is [that they may attain] salvation (rescue, deliverance, healing). 2I can testify that they have a zeal (devotion) for God [by following the Torah], but they lack the right understanding (a personal experience), 3for they do not know (are ignorant of) God's righteousness and try to establish their own righteousness – they have not submitted to God's righteousness [the righteousness from God]. 4For the purpose (ultimate goal, fulfillment) of the law [Torah – teaching] is the Anointed One (Messiah, Christ) [the teaching is fulfilled and completed in him, see ], [which leads] to righteousness for everyone who believes.
[Paul often recounts experiences from his former life, before he met Jesus on the road to Damascus, see .]God's plan of salvation
[In the following passage, Paul uses more Old Testament references than in any other passage he writes. He wants to show that Scripture has always been clear about God's plan of salvation.] 5For Moses writes about the righteousness that comes from teaching [Torah – the five books of Moses]: The person who does this (these things) [lives according to the teaching and follows the commandments],
shall (will) live by it. []
6But the righteousness that comes from (based on) faith says this: You should [need] not ask in your heart:
"Who shall ascend into heaven?" []
– that is, to bring down the Anointed One (Messiah, Christ)?
[He has already voluntarily descended to earth and become a human being.]
7Or: "Who will descend into the abyss (the bottomless pit)?" []
– that is, to bring up the Anointed One (Messiah, Christ) from the dead?
[He has already risen.]
8But what does it [Torah – the teaching of faith, salvation, and righteousness] say? "The word is near you, in your mouth and in your heart." []
– It is [therefore] this word of faith (Gk. rhema) that we [actively] preach [all the time].
[The Greek word for word here is rhema, i.e., a specific word brought to life by the Holy Spirit.]
9For if you confess the Lord Jesus with your mouth [openly proclaim that Jesus is Lord] and believe in your heart (put your trust in) that God raised him from the dead, you will be saved (rescued, delivered, healed).
[You will be preserved for eternal fellowship with God, see .]
10For with the heart one believes,
which leads to righteousness [that one receives a right relationship with God, see ] and with the mouth one confesses [openly one's faith],
which leads to salvation (rescue, deliverance, healing – Gk. soteria) [which also includes an ongoing process of sanctification, see ]. [Confession means 'saying the same thing' (Gk. ) as God's word does – coming to the same conclusion about the Lord Jesus (Gk. ) as the Word. Gk. kyrios (lord) defines an owner with the right to rule. What Paul so boldly and clearly proclaimed caused persecution both from Jews (who considered this proclamation blasphemous) and from Gentiles (who, in the Roman imperial cult, exalted their ruler to a god and called him ). In , is also used and refers (as in ) directly to the personal name of God, (Yahweh), see .] 11The Scriptures say [in the prophetic books]: No one who believes (trusts, relies) in him
shall be put to shame. []
12There is no difference between Jude and Greek, for the same Lord is [generous and abundant] rich toward all who call upon (invoke; appeal to) him [in prayer]. 13For everyone who calls upon (invokes; appeals to) the name of the Lord
shall be saved (rescued, delivered, preserved). [] 14How can they call upon (invoke; appeal to) him in whom they have not believed (placed their trust)? How can they believe in him of whom they have not heard? How can they hear (listen), if no one preaches (proclaims; openly tells)? 15How can they preach unless they are sent [equipped, trained, set apart, freed, and called to a mission]?
As it is written: How beautiful (timely, welcome) are the feet
of those who proclaim (proclaim) [good news about] good things! []
Israel rejects salvation
16But not everyone has listened [wanted to hear and obey] the gospel. Isaiah says: Lord, who has believed our report (preaching, what they have heard)? []
17Therefore (as a conclusion to this): Faith (trust, confidence) comes from what one hears (Gk. akoe), [and] what one hears [the proclamation, the account, the sermon] comes through the words (Gk. rhema – singular) [see ]. [Akoe refers physically to hearing, but also to truly listening to what is said, see . In the Bible, this is deeply connected with responding and obeying, see ; . In this letter, Paul clarifies Israel's calling and also highlights the salvation offered to the Gentiles through the Jewish people in Jesus, see chapters 9-11. In Israel's creed Shema Yisrael ("Hear, Israel"), there is the same connection to listening and obeying the content itself by responding, see ; .
In Greek, there are two words, logos and rhema, both of which are translated as "word." Logos comes from the verb lego – "to speak/summarize"; a word, a thought, a line of reasoning, a message, etc., and is also used to refer to God's blueprint and teaching about everything. The word – Logos – is also the Son personified, see . Rhema comes from the verb rheo – "to speak" and can be explained as God's proclaimed word, promise, message, etc. – directed and brought to life by the Spirit for the believer in order to create a firm conviction.]
18But now I ask: Have they [the Israelites] not heard? Yes, they have. [Ps. 19 says:] Their voice [the heavens and the stars] has gone out throughout the earth,
their words to the ends of the world. []
19I also ask: Has Israel perhaps not understood [that the gospel would go out to the whole world]?
First, Moses says [in ]: I will make you jealous of a nation that is not a nation,
I will make you angry with a nation that has no understanding.
20Then Isaiah goes so far as to say [in ]: I revealed myself to those who did not seek me;
I revealed myself to those who did not ask for me.
21But about Israel he says [in ]: All day long I have held out my hands to a disobedient and rebellious people.
Israel's future – they will return
God has not rejected his people
[In summary, Paul has shown in chapter 9 that God is almighty and in chapter 10 that Israel has sinned. What does it mean now that the Gentiles have come to faith? Have they replaced the Jews as God's people?] 111I ask now: Has God completely rejected (cast aside) his people?
Absolutely not!
I myself am an Israelite, a descendant of Abraham and of the tribe of Benjamin. [Paul was a descendant of Abraham, see . Paul was from the tribe of Benjamin, see . Moses refers to Benjamin as "the beloved of the Lord," see . Benjamin was the only one of Jacob's sons who was born in Israel, see . Jerusalem was located in the territory of the tribe of Benjamin, and Israel's first king came from the family of Benjamin.] 2God has not rejected his people whom he once acknowledged as his own. Do you not know what Scripture says [in 1 Kings 18:16-19:18] where it speaks of Elijah, how he turns to God and accuses Israel. [After Elijah's spectacular victory over the prophets of Baal on Mount Carmel, Jezebel's threats forced him to flee to Mount Horeb, where Elijah laments (Lam. about the Israelites and says:] 3Lord, they have killed your prophets and torn down your altars. I alone am left, and they are seeking my life. [, ] 4But what is God's answer to him? I have left for myself 7,000 men who have not bowed the knee to Baal. []
5In the same way, there is also now in this time (period) a remnant that God has chosen by grace. 6But if it is by grace (God's favor and power), it is not by works. Otherwise, grace would no longer be grace. 7What does this mean? That Israel has not achieved what it strives for. The chosen ones have achieved it, but the others have become hardened. 8As it is written: God has given them a spirit of indifference,
eyes that do not see
and ears that do not hear,
to this day. [; ]
9David says: Let their table [their abundance of food, prosperity] become a snare and a net,
a trap and a punishment for them.
10Let their eyes be darkened so that they cannot see,
and bend their backs forever. [] [Here he describes a desire that his opponents, when they think they have everything in order, food on the table and everything else calm and orderly, should be caught in their own trap and caught red-handed with their evil intentions. Cf. where a similar phrase is used when someone thinks they are safe.] Israel's apostasy is not final
11I now ask: Have they stumbled so that they would fall (forever, with no hope of rising again)?
Absolutely not!
But through their fall, salvation has come to the Gentiles, to "arouse their jealousy." [] 12If their fall brought riches to the world and their fewness brought riches to the Gentiles, how much more will their full number bring it? [Although the Jews and Israel have been the theme since chapter 9, Paul has nevertheless addressed himself to believing Gentiles. Paul's Jewish compatriots are mentioned in the third person, see , ; , ; , . Paul reminds the Gentile Christian group in Rom that it is to them that he is addressing himself.] 13Now I am speaking to you Gentiles. Since I am an apostle to the Gentiles, I take pride in my ministry, 14if by any means I may provoke my own countrymen to jealousy, and thereby save some of them. 15For if their rejection meant the reconciliation of the world, what will their acceptance mean but life from the dead? 16If the firstfruits are holy, so is the whole batch []. And if the root is holy (set apart for service), so are the branches. [Since Abraham and the patriarchs were God's chosen people, so are their descendants.] 17
Olive trees in Israel.
19Now you may object: "The branches were broken off so that I might be grafted in."
20That is true, they were broken off because of unbelief, but you remain because of faith. Do not be arrogant, but be afraid. 21For if God did not spare the natural branches, he will not spare you either. 22See here the kindness and severity of God: severity toward those who fell, but God's kindness toward you, if you continue in his kindness. Otherwise, you too will be cut off. 23But even the others will be grafted in if they do not remain in their unbelief, for God has the power to graft them in again. 24For if you were cut off from the wild olive tree to which you belonged by nature and grafted contrary to nature into a cultivated olive tree, how much more will the natural branches be grafted back into their own olive tree? [Why does Paul choose to use an olive tree for his image? The tree is a symbol of peace. After the flood, when Noah sends out the dove, it returns with a twig from an olive tree, see . Around the Mediterranean, and especially in Israel, the olive tree is the most important of all trees because its fruit, olive oil, is the source of food, light, hygiene products, and healing.]All Israel will be saved
25Brothers and sisters in faith, I want you to know this mystery (this secret that was previously hidden) so that you do not think too highly of yourselves. Part of Israel has been hardened [so that they do not accept the gospel], and it will remain so until the full number of the Gentiles has come in. 26This is how all Israel will be saved, as it is written [; ]: From Zion the Savior will come
and take away the wickedness of Jacob.
27And this is my covenant with them,
when I take away their sins. 28As far as the gospel is concerned, they are enemies for your sake, but as far as election is concerned, they are loved for the sake of the fathers, 29for God does not regret his gifts and his calling. 30There was a time before when you [Gentiles] were disobedient to God, but now you have received mercy through their [the Israelites'] disobedience. 31So now they too have been disobedient, so that they too may be shown mercy through the mercy shown to you. 32God has made everyone captive to disobedience so that he may have mercy on everyone [both Jews and Gentiles].Praise for God's greatness and grace
View of the Negev desert in southern Israel.
Just as a mountaineer reaches the top of the mountain, Paul has now reached the top of his letter. He pauses and looks out over the depths and endless vistas of God's wisdom and cannot help but burst into praise.] 33O what a depth of riches (abundance)
and wisdom and knowledge in God!
How unfathomable (impossible to understand theoretically) are his judgments (decisions)
and how inscrutable (impossible to trace) are his ways (methods). 34Who has fully understood the mind (thoughts) of the Lord?
Who has been his counselor? [] 35Who has given him anything
that he must repay (does he owe anyone anything)? [] 36From him
and through him
and to him
is everything. [Everything has its origin and comes from him. Everything lives and has its center in him. Everything has its end in him.]
To him be the glory forever,
amen (let it be so, it is true).PRACTICAL CONSEQUENCES (12:1-15:13)
A butterfly larva undergoes a complete transformation (both externally and internally) when it pupates. In this metamorphosis, it no longer has abdominal legs but wings. The adult butterfly has a new nervous system and its brain has changed, so instead of crawling on the ground, it is now completely natural for it to fly!
Be transformed from the inside out! [Here are two key verses that describe the foundations for living a surrendered life as a Christian.]
121I therefore beg you [stand earnestly by your side, encourage and admonish you because of God's grace, see ], my brothers and sisters (brothers and sisters in faith) – by God's mercy (compassion) [plural], to present (offer) your bodies as a living (lifelong) [and] holy sacrifice that is pleasing to God. This is your spiritual (literally: reasonable, rational, sensible – Gk. logikos) [divinely inspired] service [worship, temple service, adoration]. [Surrendering and consecrating one's body to God is a logical consequence of it being a temple of God, see .]
2And do not conform (do not allow yourselves to be shaped)
to this age [do not identify with the outward expressions, patterns, and ideologies of this world system],
but be transformed (renewed from within; take on a completely new form)
by renewing your mind [],
so that you may test (examine, analyze, discern, and then decide) what is the will of God [His complete desire, plan, and purpose]:
what is good
and pleasing
and perfect. [Here, the strongest Greek word for transformation, metamorpho, is used. The same word describes Jesus' transformation on the Mount of Transfiguration, see . In biology, metamorphosis is the process that occurs when an egg develops into a larva that pupates and then transforms into a butterfly. An equally great change occurs in our thoughts when they are renewed!]Practical Christianity – in the church
Serve one another in humility
3
Paul often speaks figuratively about the church as a body. All parts are needed, and Jesus is the head, see Colossians 1:18; 1 Cor. 12:12-14.
Serve with your spiritual gifts
[Paul now describes seven spiritual gifts. The Greek word charismata describes the special gifts that the Spirit distributes to each member of the church "in such a way that they may be useful," see . The New Testament has four passages that speak of spiritual gifts, describing a total of about twenty, see ; ; ; . All believers have at least one gift, see , and are encouraged to seek it/them, see .] 6We all have different (unique) gifts of grace, all of which originate (come) from [God's] grace (favor, goodwill).
If it is a prophetic gift,
it should be used in proportion to (harmony with) your faith. [Can also be translated "according to faith," i.e., those who speak inspired by God should speak in line with God's word. Since there are speeches that appear to be prophetic but are not inspired by the Holy Spirit, they must be tested, see . There are also positive limits in that what is said should build up and give encouragement and comfort, see . The prophetic gift is intended to exist in a warm church community where there is room to grow in one's gifts, see ; .] 7If it is the gift of service (practical service – Gk. diakonia),
then it should be used to serve.
If it is the gift of teaching,
then it should be used to teach.
8If it is the gift of encouragement (comforting, helping, standing by someone, admonishing and guiding),
it should be used to encourage.
If it is the gift of generous sharing (meeting the needs of others, giving gifts),
it should be done sincerely (uncomplicated, honest, without ulterior motives).
If it is the gift of leadership (the ability to lead a group),
it should be done with commitment (enthusiasm, thoroughness).
If it is the gift of mercy (showing compassion, sympathy),
it should be done with joy.Practical Christianity – show love in all relationships
[The following paragraph describes the inherent driving force of love in times of persecution and hatred. The temptation to abandon the path of love came from both outside and within. Roman society had become increasingly hostile towards believers. Around 67 CE – ten years after his letter to the Christians in Rom – Paul himself would be killed for his faith in Rome. Nero was in power when the Epistle to the Romans was written, and although his worst atrocities did not occur until the end of his reign, pressure from society against Christians was increasing. The Jews had already suffered when they were expelled from the city under the previous emperor Claudius, see Acts 18:2. Paul's words may also refer to internal strife, as there were tensions between Jewish and non-Jewish groups in the early church. However, considering that he addresses the civil situation in chapter 13 and internal church issues in chapters 14-15, it is likely that the words about love that follow apply both inside and outside the church.] 9Love – the unfeigned [the genuine and sincere love that is righteous, unselfish, and giving] –
causes you to abhor [constantly hate] evil,
hold fast ("stick to") to [what is] good,
10be affectionate to one another in brotherly love [the tender and friendly love that exists between the children of God's family]
and respectfully (with reverence; in honor) esteem one another [in an exemplary manner, show one another the way by surpassing one another in mutual esteem]. [In order for love not to be watered down into just a sentimental feeling, it must be sincere, hate evil, and faithfully hold fast to what is good.] 11It [generous love, see ] keeps you from slacking off in your zeal
as you serve the Lord with a burning spirit [all the time],
12[while constantly] rejoicing in hope [the hope that gives expectation and faith in the future],
[always] persevering in suffering (persecution, trials),
[and purposefully continuing to be] persistent in prayer [with unwavering strength without giving up].
13That [generous love, see ] causes you to help the saints [materially and practically] with what they need and strive for (are eager to show) hospitality. How should a Christian react in different situations?
[The following exhortations are about how to treat other people.] 14Bless (speak well of) those who persecute you,
bless (speak well of) them and do not curse them. ["Bless" means to speak well of someone. This verse gives guidance on how to act when people, both believers and non-believers, treat us badly. Do not speak ill of them, but pray that they will experience God's blessings. Love always wants the best for people, no matter who they are. The old nature wants to curse, but God wants us to ask Him to bless them, see ; ; ; .] 15Rejoice with those who rejoice
and weep with those who weep. [The Swedish proverb "Shared joy is double joy, shared sorrow is half sorrow" nicely describes what happens when we share joy and sorrow with each other.] 16Live in harmony with one another (empathize with others, be of one mind). [Literally, "be of one mind toward one another." This unity does not mean that everyone must agree on every minor issue; rather, it is about a mutual understanding of God's perspective. It is also about emotional involvement in the lives and situations of others. This is something that both the previous verse and the continuation of talk about.]Do not be conceited (do not let your thoughts wander to your own superiority),
but be involved in [people, tasks, contexts] that are small (have low status in the eyes of the world). [Never become so great that you cannot associate with simple people or engage in insignificant tasks and serve in small contexts. He who is faithful in small things is also faithful in large things, see .] Do not be wise in your own eyes [do not think too highly of yourselves – do not believe that you know everything]!Overcome evil with good
17Do not repay evil with evil, but consider (plan for, literally "think ahead about") what is good (right, praiseworthy) in the eyes of all people. [] 18If possible, and as far as it depends on you, live in peace with all people. 19Do not take justice into your own hands (do not take revenge), my beloved friends, but leave room (the way open) for punishment [God's wrath against sin]. For it is written: "Vengeance is mine, I will repay (give a just judgment), says the Lord."
[]
[Freed from the desire for revenge, one can instead be kind to one's enemy.] 20But if your enemy is hungry,
give him food to eat,
if he is thirsty,
give him drink.
Then you will heap burning coals on his head. [What does it mean to "heap burning coals on someone's head"? Is it to create a burning pain on your enemy's head? Based on the context, it must lead to something positive because the next verse talks about overcoming evil with good. Paul was well versed in the Old Testament and quotes here where this proverb is included in a passage with several proverbs where something physical describes something emotional. Taking off your outer garments on a cold day illustrates how inappropriate it is to sing cheerful songs to someone who is grieving, see . Gossip is compared to the north wind in .
Similarly, the burning coals refer to the emotional discomfort your enemy feels when his conscience is awakened by your kind treatment. Your good deeds burn in his conscience over the wrong he has done to you and will hopefully lead him to repent and be restored.] 21Do not be defeated (overcome, conquered) by evil [by that which is under its authority], but instead defeat (overcome, conquer) evil with good.Practical Christianity – in society
Be a good citizen
131Every person should submit to the authority (higher powers) over them. There is no authority [in heaven or on earth] that is not from God [that has not received his permission to come to power], and the one that exists is appointed by God. [Many Jude interpreted the commandment against a foreign king in as an excuse not to obey the Roman state and pay taxes. Jesus clearly answers the question of whether it was right to pay taxes or not by saying, "Give to Caesar what belongs to Caesar, and to God what belongs to God," see . After the flood, God gave man the authority to judge legal matters and punish criminals, see . When Pilate tells Jesus that he has the power to release or crucify him, Jesus replies that he would have no power unless it were given from above, see . God used, for example, the Persian king Cyrus to carry out God's will, see .
It is worth noting that Paul urges believers to submit to a regime as corrupt as the Roman one. This does not mean that Paul turns a blind eye to the injustice around him, but one must see this in light of what would happen if there were no central authority and no civil laws at all. Then anarchy would reign and the weak would be completely without rights.] 2Those who oppose the authorities therefore go against God's order, and those who do so bring judgment upon themselves. 3Those in authority are not a threat to those who do good (what is right), but to those who do evil. Do you want to avoid fearing the authorities? Then do what is right, and you will be praised by them. [As far as possible, a Christian should obey the laws of society, but in cases where they conflict with God's commandments, it is more important to obey God than people, see ; . When Daniel and his friends are forced to take new pagan names in Babylon, see , one might think that they would complain about this, but they do not. Instead, they ask the court official Aspenas for permission not to eat meat, which in Babylon was sacrificed to idols. The reason is that there is a commandment against eating "meat sacrificed to idols," see . There is no commandment against having a pagan name. It should be noted, however, that Daniel and his friends always used their Hebrew names when speaking to each other.] 4The authorities are God's servants for your good. But if you do evil, you should be afraid, for the authorities do not bear the sword without reason. [The sword is a symbol that society may need to use violence to establish law and order.] It is God's servant, an avenger who [when used correctly and not abused] punishes those who do evil.Doing what is right
5Therefore, one must submit, not only for the sake of punishment but also for the sake of conscience. 6This is also why you pay taxes, for those in authority are God's servants, constantly working for that very purpose. [A Christian should submit to the state when it does not impose anything that is directly contrary to God's word.] 7Pay back all that you owe them (fulfill your obligations to them): Taxes to those who are owed taxes, customs duties to those who are owed customs duties, respect to those who are owed respect, honor to those who are owed honor. [At this time, Emperor Nero had raised taxes and the people were generally dissatisfied. Paul is keen that believers should not be drawn into expressions of discontent and emphasizes the importance of paying taxes.]The motivation is God's love
8Owe no one anything, except to love one another [with God's selfless, generous, and righteous love]. For whoever loves their neighbor (their fellow human being) has fulfilled (completed) the law [Torah – the teaching with its commandments and instructions]: 9You shall not commit adultery (be unfaithful to your spouse).
You shall not kill (murder).
You shall not steal.
You shall not covet. [From the second stone tablet, Paul lists four commandments that all have to do with relationships with our fellow human beings. Instead of starting with "murder," the order is changed so that "adultery" becomes the first commandment in the list, see , ; .] These and all other [613 in total] commandments can be summarized in this word: "You shall [selflessly] love your neighbor (your fellow human being) as yourself." []
10Love [selfless, giving, and righteous] does no harm to one's neighbor (does not harm one's fellow man). The fulfillment of the law therefore consists of (is) love. [Love fulfills and completes all of God's commandments and instructions, see .]Live in a worthy manner while waiting for Jesus' return
11Do this [love your neighbor as yourself, see verses 8-10], because you know very well what kind of time it is (what a serious time it is when crucial decisions must be made). [After the day of Pentecost, our age began, which is called the age of the church. When Jesus returns, the next age will begin, the millennium.]
Now is the time for you to wake up from your sleep (come to realize reality), for salvation (the final rescue) is nearer to us now than when we first believed. 12It has been night for a long time, and the day is almost here. Therefore, let us once and for all take off (and cast aside) the works of darkness and put on the armor of light. 13Let us live (walk, behave) in a manner worthy (decent, appropriate) of the day (that can withstand scrutiny in the light), not in revelry (drunkenness, rioting)
and drunkenness (drug abuse),
not in sexual immorality (the Greek word for room/bed, referring to a life of many casual sexual relationships)
and sensuality (promiscuity, self-indulgence without moral boundaries),
not in strife (factions, quarrels)
and envy (the desire to have what someone else has, with the sick desire that the other person should also lose what they have). [The list has three categories of sins. Each category is described with two words. The first word indicates the visible result, while the second word indicates the driving force behind it. The first four Prov are in the plural, the last two in the singular.]
14Instead, clothe yourselves with the Lord Jesus Christ (Messiah, Christ), and do not feed (provide for; care for) the [passionate] desires of the flesh [plural; which come from sinful nature].Practical Christianity – together with other believers (14:1-15:13)
[Paul now contrasts "the weak," , with "we who are strong" in faith, see . In a church, there are Christians with varying degrees of spiritual maturity. Culture and background color our views on practical matters. In the church in Rom, Jews and Gentiles lived side by side. Obviously, this led to special difficulties that Paul was well aware of from other churches he had founded.
It is important to note that this passage speaks to believers who had placed their hope in Jesus as Savior. The context of chapters 12-15 deals with the practical application of faith in the church and society. The issues are not central to the faith, but concern Jewish kosher food and holidays. These two issues concern the relationship between Gentile Christians and Jews who believe in Jesus, so-called Messianic Jews. Earlier, at the Apostolic Council in Jerusalem, it was decided that Gentile Christians should abstain from eating meat sacrificed to idols, from blood, meat from strangled animals, and sexual immorality, see . We can see that this decision stands and the same principles apply.]Be tolerant of one another
[Paul begins by addressing the "strong" who have the greatest responsibility when there are differences of opinion.] 141Those who are weak in faith should be welcomed [into the community] without criticizing (arguing with, condemning) their opinions (making them feel uncertain with discussions).
2One person has faith to eat everything [meat, even that which has been sacrificed to idols without qualms], while another is weak and eats only vegetables. [In Rom, as in all other major cities in the Roman Empire, the meat sold in the market was sacrificed to idols. The Jews came from the first covenant and saw a parallel in Daniel and his three friends who abstained from such meat and instead ate only vegetables, see . It was undoubtedly the case that other Hebrew youths in Babylon ate meat. Daniel and his friends' decision illustrates what Paul says here about following our conscience.] 3Those who eat should not despise (look down on) those who do not eat.
Those who do not eat should not condemn (judge; pass judgment on) those who eat,
for God has accepted them.
4Who are you to judge another's servant [house slave]? He stands or falls before his own master. But he will stand, for the Lord has the power to uphold him. 5One person considers one day more sacred than another, while another considers all days to be equally sacred. [The question concerned how they should relate to various forms of holy fasts and feast days (both biblical and pagan). For orthodox Jews, Mondays and Thursdays were days of fasting. The Sabbath and the Lord's feasts, see , were celebrated by both Messianic Jews and Gentile Christians until this was forbidden in the 400s.] 5Each one should be fully convinced in his own mind. [This principle applies to doctrine and practical matters that are not essential to faith (so-called adiaphora – topics not addressed in the Bible). The principle must be balanced with . When God's word is clear, personal opinions must give way, but where God's word can be interpreted, let each person follow his conscience in respect for other believers, see .] 6Whoever celebrates a certain day does so for the Lord. Whoever eats does so for the Lord, for he gives thanks to God. Whoever refrains from eating does so for the Lord, and he also gives thanks to God. 7None of us lives to himself, and none of us dies to himself.
8If we live, we live for the Lord.
If we die, we die for the Lord.
Whether we live or die, we belong to the Lord. 9For this reason, the Anointed One (Messiah, Christ) died and came back to life to be Lord of both the living and the dead. 10Why then do you condemn (criticize) your brother [who eats meat or celebrates a certain day]? Why then do you despise your brother [who does not eat meat and does not celebrate a certain day]? We will all stand before God's judgment seat. 11For it is written []: As surely as I live, says the Lord,
every knee will bow before me,
and every tongue
will confess (acknowledge, honor, praise) God.
12Therefore, each of us must give an account (be accountable) to God.The strong should not cause anyone to fall
13Let us therefore no longer judge (criticize, blame) one another. Instead, resolve never to be a stumbling block (an obstacle in the way) to your brother, or to be the cause of his downfall (to act in such a way that he takes offense, is hurt, or experiences your actions as scandalous). 14I know and am fully convinced (assured) in the Lord Jesus that nothing in itself is ceremonially unclean [no food is unclean], but to the one who considers something unclean, to him it is unclean.
15If your brother or sister is distressed (hurt, if you damage their faith) by the food you eat, then you are no longer living (walking) in love [which is selfless and giving]. Do not let [something as trivial as] your food cause the one for whom the Anointed One (Messiah, Christ) died [paid an incredibly high price] to perish (be lost). 16Therefore, do not let the good you have received [the gospel, the freedom that the "strong" in faith have] be reviled. [Do not give anyone cause to criticize you.]
17For the kingdom of God (kingdom) is not food and drink, but [consists of] righteousness and peace and joy in the Holy Spirit [the kingdom is not about outward appearances, but about being right with God]. 18Whoever serves the Anointed One (Messiah, Christ) in this way pleases God and is recognized (respected) by people.
19Therefore, let us pursue what serves peace (harmony, fellowship) and what builds up (helps) one another. 20Do not tear down God's work because of food. Everything is clean, but food becomes harmful to the person who has reservations when eating. 21It is better to refrain from eating meat or drinking wine or doing anything else that causes your brother to stumble (be hurt).
22Keep your beliefs [about clean and unclean food, special holidays, etc.] to yourself before God. [Faith is personal, but not private!] Blessed (happy) is the one who [is strong in their faith and] can follow their convictions without judging themselves. 23But anyone who has doubts and still eats is condemned, because it is not done in faith. Anything that is not done in faith is sin. [Conscience is not the deciding factor in what is right and wrong. "There is a way that seems right, but leads to death," see . A clear conscience does not make what is wrong right. On the other hand, those who do something that is permitted, based on Christian freedom, but who still have doubts and believe it is wrong, may commit a sin.]Those who are strong should help the weak
151We who are strong [in our convictions and firmly rooted in faith] should bear the weaknesses of the weak and not serve (live to please) ourselves. 2Let each one of us (separately – Gk. hekas) serve [live to please] his neighbor (his fellow man) [; ], in (into) what is good and toward (in the direction of) edification. [Paul uses the Greek word oikodome here, which literally means a building or a home. The meaning of the exhortation is to offer constructive criticism and help that builds a person up to become a "home" where God can dwell.] 3The Anointed One (Messiah, Christ) did not serve [did not live to please] himself, but as it is written: The insults of those who insult you have fallen on me. []
4For everything that was written before [in God's word] was written for our instruction [to give us instructions], so that through endurance (steadfastness) and through comfort (encouragement, exhortation) the Scriptures give us, we may [always] keep hope [our hope – an expectation and a belief in the future, see ]. 5May the God of endurance and encouragement (exhortation, comfort) help you to be in agreement with one another in accordance with [give you the same mindset, attitude, way of thinking, and understanding as] the Anointed One (Messiah, Christ) Jesus, 6so that you may unanimously (united, with one mind, in agreement) and with one voice [passionately] honor (praise, exalt, glorify) our Lord Jesus, the Anointed One (Messiah, Christ), God and Father. [] 7Therefore, welcome one another into your hearts, just as the Anointed One (Messiah, Christ) has welcomed us, to the glory of God. [Paul gives the same exhortation with which he opened this section in and ties up the teaching.] 8What I mean is that the Anointed One (Messiah, Christ) has become the servant of circumcision to show God's faithfulness and confirm the promises to the fathers, 9and that the Gentiles might glorify God for his mercy (grace). [In the following four quotations, Paul shows that God's purpose has always been to bless the Gentiles through Israel. They come from the three main parts of the Old Testament: Torah (the Books of Moses), Neviim (the Prophets), and Ketuvim (the Writings). Three great Jewish leaders are quoted: Moses, Isaiah, and David.] As it is written [by David, see ]: Therefore I will give thanks to you among the Gentiles
and sing praises to your name. [; ]
10It also says [written by Moses]: Rejoice, you nations,
together with his people. []
11And in another place: Praise the Lord,
all you nations,
praise him,
all you peoples. []
12And further, Isaiah says: The root of Jesse [the Messiah],
he who stands up to rule over the nations,
in him
the Gentiles shall hope. []
[There is a clear thread running through these four quotations, showing that the Gentiles have always been part of God's plan to be blessed through the Israelites, see . In the first, David praises God among the Gentiles; in the second, Moses exhorts the Gentiles to rejoice together with the Jews; in the third, the psalmist exhorts the Gentiles to praise the Lord; and in the fourth, Isaiah prophesies that the Gentiles will live under the Messiah and have their hope in him.]
13May the God of hope now fill you with all joy [over grace] and peace (wholeness, harmony) in the faith [as you trust in him], so that you may abound in hope in the power of the Holy Spirit.CONCLUSION (15:14-16:27)
The reason for this letter
14My brothers and sisters in faith, for my part, I am fully convinced that you yourselves are filled with goodness and filled with all knowledge, and that you can also guide (admonish, gently warn) one another. 15Nevertheless, I have written to you quite boldly in part to remind you, by virtue of the grace I have received from God. 16I am a servant of Jesus Christ among the Gentiles, ministering the gospel of God, so that the Gentiles may become an offering acceptable to God, sanctified by the Holy Spirit. 17Therefore, I have glory in the Anointed One (Messiah, Christ) Jesus in my service before God. 18I dare not speak of anything except what the Anointed One (Messiah, Christ) has done through me to bring the Gentiles to obedience, through word and deed, 19through the power of signs and wonders, through the power of the Spirit. So from Jerusalem and around [in Syria and on to the west across Asia Minor] as far as Illyria [Roman province in the western Balkans, corresponding roughly to present-day Albania and the former Yugoslavia], everywhere preaching the gospel of the Anointed One (Messiah, Christ). 20I have made it my honor to preach the gospel where the name of the Anointed One (Messiah, Christ) is not yet known, so that I do not build on a foundation laid by someone else. [The reason for the visit to Rom is not to build anything new; it is really just a stopover on the way westward to Spain, see verses 24 and 28.] 21For it is written: Those who have not received the message about him will see,
and those who have not heard will understand. []
Paul's plans to come to Rom.
22That is why [because there have been so many places that have never heard the gospel] I have often been prevented from coming to you [who already know Jesus]. 23But now I no longer have any work in these regions [in Asia Minor], and I have longed for many years to visit you 24as I travel to Spain. I hope to see you on my way and be equipped for the journey there, after first having the joy of spending time with you.
25But now I am going to Jerusalem with the help of the saints. [The churches in] 26Macedonia [in northern Greece] and Achaia [in southern Greece] have decided to make a collection for the poor among the saints in Jerusalem. 27This is what they have decided, and they are also indebted to them. For if the Gentiles have shared in their spiritual blessings, they are also obligated to serve them with their material blessings. 28When I have completed this and safely delivered the gift to them, I will travel to Spain and visit you on the way. 29I know that when I come to you, I will come with the full measure of the blessing of the Anointed One (Christ). 30I urge you, brothers and sisters in the faith, for the sake of our Lord Jesus the Anointed One (Christ) and for the love that the Spirit gives, to fight alongside me by praying to God for me. 31Pray that I may be delivered from those in Judea who do not believe (are disobedient) and that the help I bring to Jerusalem may be well received by the saints [the believers there]. 32Then I will come to you with joy, God willing, and rest (gain new strength and power) together with you. 33May the God of peace [who gives his peace in all areas] be with you all.
Amen (it is true and trustworthy, let it be so)!Greetings to Rom.
Receive Sister Phoebe with open arms
161
Corinth had the port cities of Lekaion in the northwest and Cenchrea in the east. Phoebe was a church servant in Cenchrea and probably the one who took the letter to Rom.
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Personal greetings
[The following list of personal greetings mentions 26 people by name, plus two more without names, Rufus' mother and Nereus' sister. That makes a total of 28 people, the largest number in any of Paul's letters. It is noteworthy that 9 of them are women, which shows how highly Paul values women's service in the church.
These greetings provide insight into the early church. In the Roman church, there were some who had been Christians longer than Paul, see . They met in house churches. One is mentioned in , but it is likely that the letter refers to four more, see verses 10-11 and verses 14-15. Many were slaves, while others came from the upper classes of society, such as those from the families of Aristobulus and Narcissus, see verses 10 and 11. Another example may be Pomponia, wife of the general who led the Roman attack on Britannia in 43 AD. According to the Roman historian Tacitus, she was brought to trial around 57 AD, at about the same time that the Epistle to the Romans was written. The charges were that she had embraced a "foreign superstition," probably Christianity, but she was acquitted.
When the letter was written, it had been about 25 years since Pentecost, and many believers lived in the capital of the empire, Rom. Paul had probably met several of these people in Jerusalem or during his travels.] 3Greet Prisca and [her husband] Aquila,
my fellow workers in Christ Jesus.
4
The picture shows all the people whom Paul greets personally in Rom.
who was the first (firstfruits) to come to the Anointed One (Messiah, Christ)
in the Roman province of Asia [where Ephesus was the capital]. 6Greet Mary [the Greek form of the Aramaic name Mariam, from the Hebrew Mirjam],
who has worked so hard for you. 7Greet Andronicus and [his wife] Junia,
my relatives (Jewish compatriots) and fellow prisoners. [Andronicus is a Greek-Jewish male name meaning "victor among men." Junia is a female Latin name meaning "the younger one." It is likely that Andronicus and Junia were a married couple who worked together in the same way as Priscilla and Aquila, see . They may have been siblings, but since Paul mentions that type of relationship in , but not here, it is less likely.
They were Paul's relatives or countrymen. The Greek word syngenis often describes close kinship, see , but can also be used more generally to mean that they belong to the same ethnic group. Paul uses it in that sense about his Jewish countrymen earlier in the letter, see . The word is also used in verses 11 and 21. It is not unreasonable that three of the 28 people he greets in Rom would be his relatives.
Paul was often imprisoned, see . Andronicus and Junia had also suffered for the gospel and been imprisoned together with Paul. The word fellow prisoner is also used in about Aristarchus, who is also mentioned in the riots in Ephesus, see . Perhaps it was in Ephesus that Andronicus and Junia were also imprisoned together with Paul.] They have a good reputation (are highly respected and well known) among the apostles,
and they also belonged to the Anointed One (Messiah, Christ) before me. [Andronicus and Junia must have been among the first Christians in Jerusalem or in Judea, where they probably also got to know Paul after his conversion. This verse can be translated in two ways. Either they were prominent members among the apostles, or they were not apostles themselves but well known and highly regarded by the apostles. Regardless of the interpretation, Paul gives honorable recognition to the service of Andronicus and Junia. The apostles may refer to the twelve disciples, but are also used in a broader sense, see ; ; ; . Junia could therefore be a female apostle!
Some manuscripts have the masculine form Junias instead of Junia. However, this masculine form is not found in any other Greek writings; the correct form would in that case have been Junius. The female name Junia is the common, well-known form found in inscriptions and other texts. All the Church Fathers referred to Junia as a woman, and this remained the case until the Middle Ages.
It should be noted that the Bible never forbids female apostles. The fact that the Bible speaks of female prophets, and that the ministries of prophet and apostle are often mentioned together, see ; , suggests that Junia was a female apostle. Some examples of prophetesses in the Old Testament are Miriam, Deborah, Huldah, Noadiah, and in the New Testament, Hannah and Philip's four daughters are mentioned.] 8Greetings to Ampliatus [a common male slave name in Rom],
my beloved brother in the Lord. 9Greetings to Urbanus [a common male slave name in Rom],
our fellow worker in the Anointed One (Messiah, Christ),
and Stachys,
my beloved [brother]. 10Greet Apelles,
proven in the Anointed One (Messiah, Christ).
Greet those who belong to the family of Aristobulus. [Aristobulus may have been the grandson of Herod the Great and a friend of Emperor Claudius. His brother was Agrippa I, who, among other things, killed James, see . It is not known whether Aristobulus had become a Christian or whether he was alive when the letter was written. However, his family were believers and receive a special greeting from Paul.] 11Greet my relative (Jewish compatriot) Herodion.
Greet those in the family of Narcissus,
who belong to the Lord. [Probably refers to the well-known Tiberius Claudius Narcissus. He was a freed slave who became a wealthy man with great influence during the reign of Emperor Claudius. He was executed in 54 AD when Nero came to power, and was therefore dead when the Epistle to the Romans was written. However, his family was Christian and receives a special greeting from Paul.] 12Greet [the sisters] Tryfaina (Tryfena) and Tryfosa, who labor in the Lord. Greet the beloved Persis [her name means "a Persian woman"], who has labored much in the Lord. 13Greet Rufus [perhaps the son of Simon from Cyrene, who carried Jesus' cross to Golgotha, see ],
chosen in the Lord,
and his mother
who is also a mother to me. 14Greet Asyncritus,
Phlegon,
Hermes [a common male slave name in Rom],
Patrobas,
Hermas
and the brothers and sisters in the faith who are with them. 15Greetings to Philologus [a common male slave name in Rom]
and Julia [a common female slave name in Rom],
Nereus
and his sister,
Olympas
and all the saints with them. Greet one another with a holy kiss. [The manner of greeting one another differs between different times, societies, and cultures. The kiss on the cheek was and is a common form of greeting in the Mediterranean region. A corresponding exhortation in our culture could be: "Now that you have read the letter, embrace one another and take care of yourselves!"] 16All the churches of the Anointed One (Messiah, Christ) greet you. [These greetings probably came from Paul's traveling companions who were on their way with him to Jerusalem, representing several churches in Macedonia, Achaia, and Asia Minor, see . They also send their greetings.]A few final words—a warning
17I urge you, brothers and sisters in the faith, to be on your guard against those who cause divisions and create obstacles (become stumbling blocks) to the teaching you have been taught. [Of the seven things the Lord hates, division among brothers and sisters is the most serious, see , . Jesus also warned against false prophets, see .] Stay away from them, 18for such people do not serve our Lord the Anointed One (Messiah, Christ) but are slaves to their own desires (their own belly), and with fine words and beautiful speech they deceive gullible people. [Paul instructed the young Titus that after two warnings he should have nothing to do with such people, see .] 19Your loyalty (obedience) is known to all. Therefore, I rejoice over you, but I want you to be wise in what is good and innocent in what is evil. 20The God of peace will quickly crush Satan under your feet [as a Roman soldier marched with short, stomping steps]. The grace of our Lord Jesus the Anointed One (Messiah, Christ) be with you. [Paul often describes spiritual warfare using images from the Roman army. The Greek word for quickly (Gk. tachos) described how Roman soldiers marched with short, quick steps. When their nail-studded leather shoes with metal fittings stamped on the stone-paved Roman streets, they created an unmistakable ringing sound that could be heard from far away. Just as we today make way for an emergency vehicle with its sirens on, this sound meant: move aside, Roman soldiers are coming! A Roman soldier did not stop for anything or anyone, as that would be a humiliation for the entire army. If a child or an elderly person did not get out of the way, they would continue straight ahead, crushing the person under their feet. The picture Paul paints is that if the devil is foolish enough to get in the way of a group of Christians, he will be crushed under their feet. In the Epistle to the Romans, which deals with so many important doctrines, the devil is mentioned only once in passing, and that is in this verse. His place is the small space between the sole of the foot and the ground beneath the Christian! God's title here is not "God of hosts" but "God of peace." It is not the volume of prayer but the depth of our relationship with God that determines whether we will triumph over evil. The prerequisite is given in the previous verse – obedience and sanctification. A believer who has entered into God's peace, who marches forward in God's rhythm, who does neither too much nor too little but walks in prepared deeds – that Christian can live a victorious life!]Greetings from Paul's co-workers
21My co-worker Timothy sends his greetings.
So do my relatives (Jewish compatriots)
Lucius,
Jason
and Sosipater. 22I, Tertius, who wrote this letter, greet you in the Lord. 23Gaius,
who is my host and that of the whole church [in Corinth], greets you. [Paul baptized Gaius in Corinth, see .]
Erastus, the city treasurer,
greets you,
as does brother Quartus. 24The earliest manuscripts do not include , "The grace of Jesus Christ be with you all. Amen."Praise
[The last three verses of the Epistle to the Romans are a single sentence in Greek.] 25Now to him who has the power to strengthen you
through my gospel and
the preaching of Jesus the Anointed One (Messiah, Christ):
He has revealed the mystery (secret)
that has been hidden for ages,
26but has now been revealed and made known
through the prophetic Scriptures at the command of the eternal God
to bring all peoples to the obedience of faith.
27He is the only wise God,
and his is the glory
through Jesus the Anointed One (Messiah, Christ) forever.
Amen (it is true and trustworthy, let it be so).
