Paulus, a slave of Anointed Jesus, a chosen envoy, separated for God's good message (which was
announced previously through his prophets in holy writings) about that son of his
who was born out of the seed of David (according to the flesh),
who was designated God's son with power (according to the spirit of holiness), out of his
resurrection from the dead:
Anointed Jesus our Lord.
Through him we received favor and a sending out for the listening of trust among all the
nations on behalf of his name, among whom you are also Anointed Jesus' called ones.
To all those of God's beloved ones who are in Rome, called holy ones.
1:7
Hello to you, and peace from God our Father and from Lord Anointed Jesus.
8
First indeed, I thank my God (through Anointed Jesus) about all of you, because your trust is
being announced in the whole creation. For my witness is God, to whom I give religious service in my spirit in the good message of his son, as I make unceasing remembrance of you. I am a
lways making supplication in my prayers as to how I might somehow make my way well to come to you.
For I long to see you, so that I might impart to you a certain free spiritual gift for you
r establishment. Now this is so that we might be comforted together while I am among you through your trust in one another and also in me.
But brothers, I don't want you to be ignorant. Because I often purposed to come to you and was hindered until the upcoming time, so that I might have some fruit among you also, just a
s I had also among the remaining nations. To both Greeks and barbarians, to both wise and mindless, I am a debtor. In the same way, by the ability that is mine, I am eager to announce the go
od message also to those of you in Rome.
For I am not ashamed of the good message, for it is God's power for salvation for all who
trust, both for the Jew first and for the Greek. For God's ethics is revealed in it out of trust, into trust, just as it was written, "The just one, out of trust, will live."
18 For God's anger is revealed from heaven onto all the impiety and injustice
of those people who hold down the truth with injustice. Because the knowledge of God is apparent among them, for God made it apparent to them.
For his invisible qualities have been clearly seen, from the creation of the universe, being
perceived in the things that were made--even both his everlasting power and divine nature--to
the point of their being without excuse. Because, though they knew God, they did not glorify
or thank him as God. On the contrary, they became worthless in their reasonings and their unintelligent hearts were darkened. Though they assumed themselves to be wise, they were foolish. And they traded the glory of the incorruptible God for a likeness of an image of corruptible humanity, and of birds, and of four footed animals, and of reptiles.
So, God gave them over in the strong desires of their hearts to uncleanness, for their bodies to be dishonored among them--those people who exchanged God's truth for the lie and who paid reverence and religious service to the creature, instead of the creator who is praised for the ages. A-mein.
24 On account of this, God handed them over into dishonorable emotion. For
their females too changed the natural use into what is aside from nature. Similarly too, the males also put off the natural use of the female and were enflamed in their emotion for one another:
males with males, working out what is unattractive and receiving in return that repayment (which
was necessary) for their going astray among themselves.
And just as they did not examine to have recognition of God, God gave them over to thoughtless minds to do the things that are unfit, being filled with every injustice, evil, greed, badness
; full of envy, murder, strife, deceit, malice. They are gossips, slanderers, despisers of God, violent people, boasters, inventors of evil things, unpersuaded by their parents, unintelligent ones, b
argain-breakers, people without familial affection, unmerciful ones. They knew God's tenet--that
those who practice the things that they were practicing are worthy of death. Not only did they do these things, but also they delight in those who practice them.
2:1 So, you are inexcusable, O human being, all who are judging. For with whatever you judge the other person, you are condemning yourself! For you are practicing the sam
e things you are judging! But we know that God's judgment is according to truth upon those
who practice the same things. But are you considering this, O human being (you who are judging those who practice such things and who are doing the same things): that will you escape Go
d's judgment? Or that you are despising the wealth of his gentleness and patience and longsuffering, being ignorant that God's gentleness leads you into mental change? But you are treasuring
up anger for yourself, according to your hardness and your unchanged heart, in a day of anger and revelation of God's just judgment, when "he will give out to each one according to his deeds."
Indeed, he will give out eternal life to those who according to the endurance of a good deed are seeking glory and honor and incorruptibility. But to those who act out of bigotry and who
are unpersuaded by the truth but are persuaded by wrong, he will give out anger and rage: affliction and times of hardship upon every human soul who works out wrong, both to the Jew first and to the Greek; but glory and honor and peace to all who work goodness, both to the Jew first an
d to the Greek. For there is no personal bias with God.
12 For as many as sinned without a code, these will also be destroyed without
a code, and as many as sinned with a code, they will be judged through a code. For the it is not the hearers of a code who are just before God, but it is the doers of the code who will be justified.
For when those gentiles who have no code should do the things of the Torah by nature, since they do not have a code they are a code for themselves. They clearly show the work of the code written in their hearts, with their consciences testifying together with their hearts and the reasonings between one another accusing or even defending, during a day when God will judge the hidden things of human beings according to my good message, through Anointed Jesus.
But if you are called by name a "Jew", and if you rest on a code and boast in God, and if you know the wishes and examine the things that make sense, since you are instructed from the Torah, if you are also persuaded that you yourself are a road-guide to blind people (a light to those who are in darkness, a trainer of simple people, a teacher of babies, having the form of knowledge and the truth in the Torah)--the one, then who is teaching another--you aren't teaching yourself! The one who is heralding not to steal is stealing. The one who says not to commit adultery is committing adultery. The one who detests the idols is robbing the temple. You who are
boasting in a code, you are dishonoring God the transgression of the Torah. For "God's name is
being spoken evil of among the gentiles on account of you," just as it was written.
25 For circumcision indeed profits, if you practice a code, but if you should be a transgressor of the code, your circumcision has become a foreskin. Therefore, if the foreskinned should guard the tenets of the Torah, isn't his foreskin considered as circumcision? And the one who is foreskinned from nature and who completes the Torah will judge you, who through writing and circumcision are a transgressor of a code. For the one who is a Jew in appearance is not
a Jew, neither is that which is circumcision in physical appearance circumcision. On the contrary, the one who is a Jew in the hidden place is a Jew, and circumcision is spiritual circumcision of the heart--not literal. This one's praise is not from people but from God.
3:1 Therefore, what is the Jew's abundance? Or what is the profit to circumcision? Much in every way! For first indeed, because they were entrusted with God's oracles. So what? If some did not trust, did their distrust did nullify God's trustworthy nature?
Let it not happen!
But let God become true, but every person a liar, just as it was written, "so that you might be justified in your words and have victory in your judgment." Now if our wrong establishes God's right, what will we say? Is God, who brings forth anger, wrong? (I am speaking like a human being.)
Let it not happen! Otherwise, how will God judge creation?! But if God's truth was made abundant by my lying to the point of his glory, for what am I still judged as a sinner? And (just like we are spoken evil of and just as some affirm us as saying), should we do bad so that good might come? Their judgment is just.
9 So what? Are we ahead of them? Not at all! For we gave reason earlier that both Jews and Greeks are all under sin, just as it was written that, "There is no just person; not even one. There isn't anyone who understands. There isn't anyone who seeks out
God. All have bowed out; they became needless together. There isn't anyone who does gentleness; there is not even one. Their throats are open graves; they have been deceiving with their tongues. Asps' poison is under their lips.
"Their mouths are filled with cursing and bitterness. Their feed are swift to pour out blood; ruin and misery are in their ways, and they have not known the way of peace. There is no fear of God before their eyes."
19 Now we know that whatever the Torah says, it is speaking to those who are under the code, so that every mouth would be closed and so that all the creation would become liable to God. And so, all flesh will not be justified in his presence out of works of a code, for recognition of sin comes through a code.
21 But now, without a code, God's ethics have been made to appear, being testified to by the Torah and the Prophets. But God's ethics are through Anointed Jesus' trust, for all who trust. For there is no distinction, for all sinned, and they fall short of God's glory, being justified as a gift by his generosity, through that redemption that is in Anointed Jesus.
God set him out to be an atoning sacrifice with his blood, through trust, for a pointing out of his ethics by the sending away of those sins that were done earlier during God's period of endurance--so that in the present season there would be a pointing out of his ethics, for him to be
just, as also he is justifying the one who is of Jesus' faith.
27 Therefore, where is the boasting? It has been shut out. Through what sort
of code? One of deeds? No. On the contrary, through a code of trust. For we are considering a
person to be justified by trust, without deeds of a code. Or is he the God of the Jews alone? No,
he is also the God of the gentiles...yes, also of gentiles, since there is one God who will justify
the circumcised through trust and the foreskinned through trust. Therefore, are we deactivating the Torah through trust? Let it not happen! On the contrary, we are establishing the Torah.
4:1 Therefore, what will we say that Abraham (our forefather according to the
flesh) has found? For if Abraham was made right from his deeds, he has something to boast
about...but it is not directed toward God. For what does the writing say? "Now Abraham trusted God, and it was recorded to him as justification." Now the reward to the
one who works is not recorded by generosity but by debt. But to the one who does not work but
who trusts in the one who justifies the impious, his trust is recorded as justification. Just as also
David says about the blessedness of the person to whom God records justification without deeds:
"Blessed are the ones whose lawless deeds are forgiven and whose sins are covered over. Blessed is a man to whom Yahweh will by no means record sin."
9 Therefore, is this blessedness on the circumcised, or also on the foreskinned? For we say, "The trust was recorded to Abraham as justification." How then
was it recorded? When he was in circumcision or foreskinned? Not in circumcision but foreskinned! And he received a sign of circumcision, a seal of that justification by trust which he had while foreskinned, for him to be a father of all those who trust while foreskinned, for the justification to be recorded to them also. And for him to be a father of circumcision not only to those who
are of circumcision but also to those who are stepping in the footsteps of the trust of our ancestor
Abraham, which he had while foreskinned.
For the promise to Abraham (or to his seed) for him to be an inheritor of creation was not
through a code but through justification by trust. For if those who are from a code are heirs, the trust is made worthless and the promise is nullified. For the Torah works out anger. But where there is no code, neither is there transgression.
On account of this, it is from trust (so that it is according to generosity), for the promise to be sure for all the seed--not those who are from the Torah alone, but also those who are from
the trust of Abraham, who is a father of all of us--just as it was written that, "I have placed you to be a father of many nations." This was written next to that God whom he trusted, who makes the dead come alive and who calls the things that are not as though they are.
18
Beside hope, Abraham trusted with hope that he would become a father of many nations, according to what was said, "It is to be this way for his seed."
And without being weakened in trust (although thinking that his body was already deadened, being about one hundred, and thinking about the deadness of Sarah's womb), now he did not
pass judgment (in disbelief) against God's promise. On the contrary, he was empowered in trust,
giving glory to God and being fully mindful that he is also able to do what was promised. So also, it was recorded to him as justification.
But it was not written on account of Abraham alone that, "It was recorded to him." On the contrary, it is also on our account, to whom it is about to be recorded: to those who trust in the one who was raised from among the dead, Jesus our Lord, who was delivered up on account of our wanderings and raised up on account of our justification.
5:1 Therefore, since we have been justified by trust, we have peace toward God through our Lord, Anointed Jesus. Through him also, we have an introduction by trust into this generosity in which we stand, and we have been boasting about the hope of God's glory. Now, not only this, but also we have been boasting in the afflictions, since we know that the affliction is working out endurance. Now the endurance is working out proof; the proof is working out hope. Now the hope is not disgraced, because God's love has been poured out in our hearts, through that holy breath that was given to us.
For while we were still without strength, according to that season, an Anointed One died on behalf of impious people. For scarcely would someone die on behalf of a just person. For on behalf of a good person, someone might possibly even dare to die. But God establishes his love for us, because while we were still sinners, an Anointed One died on our behalf. Therefore, since we have now been justified in his blood, by more rather we will be saved from the anger through him. For if when we were enemies we were reconciled to God through the death of his son, then after being reconciled we will be saved by more rather in his life. Now not only this, but also we boast in God through our Lord Anointed Jesus, through whom we now have received reconciliation.
12 On this account, just as through one person sin entered into creation, and death entered through sin, in this way also death came through to all people (i.e., all sinned). For until the Torah, sin was in creation, but is sin recorded when there is no code? On the contrary, death reigned from Adam until Moses, even over those who did not sin with the likeness of the wandering of Adam, who is a type of the one who was about to come.
But the free gift is not just like the wandering. For if the many died by the wandering of one, rather more is God's generosity and gift in favor made abundant for the many by the one person, Anointed Jesus. And the gift is not like what happened through the one who sinned. For indeed, the judgment from one wandering was for condemnation, but the free gift from many wanderings is for justification. For if, by the wandering of one, death reigned through the one, then those who have received the abundance of generosity and the gift of justification will rather more reign through the one, Anointed Jesus.
For indeed, as through one wandering there was condemnation for all people, in the same way also through one right deed there is justification for all people. For just as through the failure of one person to hear, the many were set down as sinners, in the same way also through the listening of one person, the many are set down as just people. Now a code came in, so that the wandering would multiply, but where sin was multiplied, generosity superabounded, so that just as sin reigned with death, so also generosity would reign through justification into eternal life through Anointed Jesus our Lord.
6:1 Therefore, what shall we say? Should we continue with sin, so that generosity would multiply? Let it not happen! How would we, who have died to sin, live in it still?
Or are you ignorant of the fact that as many as were baptized into Anointed Jesus were baptized into his death?
Therefore, we were buried together with him through baptism into the death, so that just as the Anointed One was raised up from among the dead (through the Father's glory), in the same way also we should walk in newness of life. For if we have become planted together as a likeness of his death, we will also certainly be in the likeness of the resurrection: knowing this, that our former person was crucified with him, so that the body of sin would be nullified, for us to be enslaved no longer to sin. For the one who has died has been justified from sin.
Now if we died with the Anointed One, we trust that we will also live together with him, knowing that the Anointed One, who was raised up from among the dead, dies no longer. Death is not longer his lord. For what death he died, he died to sin, once and for all; but the life he lives, he lives for God. In the same way also, you should consider yourselves dead indeed to sin but alive to God in Anointed Jesus.
12 Therefore, sin should not reign in your mortal bodies to the point of listening to their strong desires. Neither should you present your members to sin, as weapons of wrong. For sin will not be your lord, for you are not under a code but under generosity.
What then? Should we sin, because we are not under a code but under generosity? Let it not happen! Don't you know that you who listen are slaves to the one to whom you present
yourselves as slaves (to the point of listening), whether this is to sin (to the point of death) or to listening (to the point of justification)?
But thanks to God that you were slaves to sin but you listened from the heart to that type of teaching into which you were delivered. Now having been freed from sin, you were enslaved to what is right.
19 I am speaking humanly, on account of the weakness of your flesh. For just as you presented your members to be slaves to uncleanliness and lawlessness to the point of being in lawlessness, so now present your members to be slaves to what is right to the point of being made holy. For when you were slaves to sin, you were free from what is right. Therefore, what fruit did you have then (which you are now ashamed of)? For the end of these things is death. But now, after being freed from sin but having been enslaved to God, you have your fruit to the point of being
made holy. Now the end of this is eternal life. For the wages of sin is death, but God's free gift is eternal life in Anointed Jesus our Lord.
7:1 Or are you ignorant, brothers? (For I am speaking to those who know the
Torah.) Are you ignorant that the Torah is lord over a person for as long a time as he lives? For
the woman who is joined to a man is bound a code to the living husband. But if the husband should die, she is released from the husband's code. So therefore, while the husband lives, she will be divinely warned as an adulteress if she should become another man's. But if the husband should die, she is free from the code, to the point of her not being an adulteress when she becomes another man's.
And so my brothers, you also were put to death to the Torah, through the Anointed One's
body, for you to become another's--the one who was raised up from among the dead--so that you would bear fruit for God. For when we were in the flesh, the passions of the sins which were through the Torah were working in our members to the point of bearing fruit for death. But now, since you have died, you have been worked out away from the Torah in which we were
held, and so we would be enslaved in newness of spirit and not oldness of letter.
7 Therefore, what will we say? Is the Torah sin? Let it not happen! On the contrary, I didn't know sin, except through a code. For I hadn't even known strong desire, except that the Torah said, "You will not strongly desire." But sin took an opportunity through the precept and worked out in me all strong desire. For without a code, sin is dead. Now I am was alive then without a code, but when the precept came sin lived again. Now I died, and that same precept that was for life was found by me for death.
For when sin took an opportunity through the precept, it deceived and killed me
through it. And so the Torah is indeed holy, and the precept is holy and just and good.
Therefore, has the good thing become death for me? Let it not happen! On the
contrary, sin became death, so that it might appear, working out death for me through the
good thing, so that sin would become (through the precept) excessively sinful.
14 For we know that the Torah is spiritual, but I am physical, having been sold under sin. For I don't know what I am working out, for I don't practice what I want to, but what I hate, this I do. But if what I don't want, this I am doing, I fully affirm the Torah: that it is a nice thing. But now I am no longer working it out; on the contrary, I am working out the sin that is
dwelling in me.
For I know that no good thing dwells in me (that is, in my flesh). For the wanting to
do good is lying beside me, but not the working out of the nice thing. For I do not do the good thing that I want, but what bad thing I don't want, this I practice. But if what I don't want, this I do, it is no longer I who am working it out, but the sin that is dwelling in me.
I find after all the code: in my wanting to do the nice thing, I find that the bad thing is lying beside me. For I have pleasure together with God's code (according to the inner person), but I see another code in my members, making war against my mind's code and capturing me in the Code of Sin which is in my members. I am a lamentable person! Who will rescue me from this body of death?!
8:1 But thanks to God through Anointed Jesus our Lord! Therefore, after all, I
myself (indeed with the mind) am enslaved to God's code, but with the flesh I am enslaved to sin's code. Then, neither is there now any condemnation to those who are in Anointed Jesus. For the code of the spirit of life in Anointed Jesus has freed you from the code of sin and death.
For there was an inability of the Torah, by which it was made weak through the flesh. After God sent his son in a likeness of sin's flesh (and he sent him concerning sin), he condemned sin in the flesh, so that the justification of the Torah would be fulfilled by us, by those who are
not walking according to flesh but according to spirit.
For those who are according to flesh have their minds on the things of the flesh, but those who are according to spirit have their minds on the things of the spirit. For the attitude of the flesh is death, but the attitude of the spirit is life and peace. Because the attitude of the flesh is enmity to God, for it is not submissive to God's code, for neither is it able to be. Now the
ones who are fleshly are not able to please God.
9 But you are not fleshly but spiritual, because God's spirit is dwelling in you. But if someone doesn't have the Anointed One's spirit, that person is not his. Now if the Anointed One is in you, the body is indeed dead on account of sin, but the spirit is life on account of justification. Now if the spirit of the one who raised up Jesus from among the dead is dwelling in
you, the one who raised the Anointed One from among the dead will also make alive those mortal bodies of yours, through his spirit that is dwelling in you.
12 Then after all, brothers, we are not debtors to the flesh, to live according to the flesh. For if you live according to the flesh, you are about to die. But if by the spirit you put to death the practices of the body, you will live. For as many as are led by God's spirit, these
are God's sons. For you did not receive a spirit of slavery (into fear again); on the contrary, you received a spirit of sonship, by which we call out, "Abba, Father." The same spirit is testifying together with our spirit that we are God's children. Now if we are children, we are also heirs--indeed, God's heirs, and heirs together with the Anointed One, if indeed we suffer together with him, so that we would be glorified together with him.
18 For I consider that the sufferings of the present season aren't worthy toward the glory that is about to be revealed for us. For one may suppose about a created being that it is
expecting the revelation of God's sons. For the created being is submissive to worthlessness (not
willingly, but on account of the one who subjected it), on the hope that also the created being itself will be freed from the slavery of corruption into the freedom of the glory of God's children. For we know that all the creation groans together and is in labor together up to now. And not only it, but [also those who] have the first fruit of the spirit: even we ourselves are groaning within
ourselves as we wait for sonship, the redemption of our bodies. For we were saved by hope. But a hope that is seen is not a hope. For why does someone hope for what is seen? But if we are
hoping for what is not seen, we are waiting through endurance.
Now in the same way also the spirit assists us with our weakness. For we don't know what to pray for (as it is necessary), but the same spirit overly appeals with unspoken groans. But the one who searches the hearts knows what is the attitude of the spirit, because it appeals according to God on behalf of holy people.
28 Now we know that God is working everything together for good, for those who love God, for those who by design are called ones. Because those whom he knew previously, he also marked out previously to be in conformity with his son's image, for him to be firstborn among many brothers. Now those whom he marked out previously, he also called those; and those whom he called, he also justified those. Now those whom he justified, he also glorified those.
Therefore, what will we say to these things? If God is on our behalf, who is against us? Indeed, he didn't spare his own son, but he delivered him up on our behalf. How will he not also freely give us who are with him all things? Who will bring accusation against God's chosen ones? God is the one who justifies! Who is the one who condemns? Anointed Jesus is the one who
died, but rather he was raised up, who is also at God's right side, who is also appealing on our
behalf! Who will separate us from the Anointed One's love? Will affliction, or times of hardship, or persecution, or famine, or nakedness, or danger, or sword? Thus it was written that:
"On your account we were put to death the whole day. We are considered as sheep for slaughter."
But in all these things we are overly victorious through the one who loved us. For I am persuaded that neither death nor life, neither messengers nor rulers, neither present things nor future things, nor powers, neither height nor depth, nor another created being is able to separate us from God's love which is in Anointed Jesus our Lord.
9:1 I am telling the truth in the Anointed One; I am not lying. My conscience is testifying together with me in holy breath: that my sorrow and unceasing anguish are great in my heart. For I was wishing myself to be an accursed thing from the Anointed One on behalf of those brothers who are my race-members according to the flesh, who are Israelites, to
whom belongs the sonship, and the glory, and the covenant, and the code-giving, and the religious service, and the promise, whose are the ancestors and from whom was the Anointed One,
according to the flesh.
God, who is over all things, is praiseworthy for the ages. A-mein.
6 But it is not like God's message has fallen off. For it is not all those who are from Israel that are Israel. Neither are they children because they are Abraham's seed. On the contrary, "In Isaak your seed will be called." That is, the children of the flesh, these are not God's children. On the contrary, the children of the promise are considered as seed. For this is the message of promise: "I will come according to this season, and there will be a son for Sarah."
Now not only this, but also when Rebekka had sex with one man, Isaak our ancestor--for they were not yet born, nor had they practiced anything good or bad--so that God's design by election might remain--not from deeds but from the one who is calling--it was said that: "The one is superior will be enslaved to the inferior." Just as it was written, "Jacob I loved, but Esau I hated."
14 Therefore, what will we say? Is there injustice with God? Let it not happen! For he says to Moses, "I will have mercy on whomever I have mercy, and I will
be compassionate to whomever I am compassionate." Then after all, this is not about the one who wants, nor about the one who runs, but about God who has mercy. For the writing says to Pharaoh that, "For this very thing I have raised you up: so that I might show in you
my power and so that my name would be declared in all the land." Therefore after all,
he has mercy on whomever he wants, but he hardens the one whom he wants.
Therefore, you will say to me, "Why then does he still find fault? For who has opposed
his plan?" O human, who are you who answers against God? "Will the thing that is formed say to the one forming it, "Why did you make me" this way?" Or doesn't the potter have authority to make of the clay a vessel indeed for honor and one for dishonor out of the
same mixture?
But what if God, wanting to display anger and to make known his power, carried with much longsuffering vessels of wrath that were fitted for destruction? And what if this was so that he might make known the wealth of his glory on the vessels of mercy that were prepared earlier for glory? These vessels, us, he also called, not only from among Jewish people but also from among gentiles, as also he says to Hosea, "I will call my people the one who was "
not my people," and I will call beloved the one who was "unloved."" And "it
will be that in the place where it was said to them, "You are not my people," there they will be called sons of the living God."
Now Isaiah calls out on behalf of Israel: "Even if the number of the sons of Israel should be like the sand of the sea, the remnant will be saved. For after completing a message and after shortening it, Yahweh will make a completion on the land." And just as Isaiah said earlier, "If the Lord of Hosts had not left us a seed, we would have become like Sodom, and we would have been likened to Gomorrah."
30 Therefore, what will we say? That those gentiles who did not pursue justification laid hold of justification, but it was that justification that is from trust. But Israel, pursuing a code of justification did not come upon a code. Why? Because it was not out of trust but as from deeds. They struck upon a stone of tripping, just as it was written:
"Look, I am placing in Zion...a stone of tripping and a rock of stumbling," and, "the one who trusts in it will not be disgraced."
10:1 Brothers, indeed the good will of my heart and my supplication to God on
their behalf is for salvation. For I am testifying to them that they have God's jealousy, but not
according to knowledge. For while being ignorant of God's ethics and while seeking to set up
their own ethics, they did not submit to God's ethics. For the Anointed One is the aim of the Torah to the point of justification for all those tho trust.
For Moses writes about that justification that is from the Torah, that "The person who does these things will live in them." But of the justification that is out of trust, it says this: "Do not say in your heart, "Who will rise up into the sky?"" that is, to bring down the Anointed One? Or "Who will descend into the deep?" that is, to bring up the Anointed from among the dead?
On the contrary, what does it say? "The declaration is near you, in your mouth and in your heart," that is, the declaration of trust which we are heralding: that if you should acknowledge Lord Jesus with your mouth and should trust in your heart that God raised him from among the dead, you will be saved.
For it is trusted in the heart to the point of justification, and with the mouth to the point
of salvation. For the writing says, "Everyone who trusts in it will not be disgraced." For there is no difference between both Jew and Greek, for he is Lord of all, and is wealthy enough for all things for those who call on him.
For "each one who may call on the name of Yahweh will be saved." Therefore, how will they call on one in whom they have not trusted? Now how will they trust the one they did not hear about? Now how will they be hearing without someone heralding? But how will they herald unless they are sent out? Just as it was written, "What beautiful things
are the feet of the ones who are announcing the good message" of good things?
16 But not all listened to the good message, for Isaiah says, "O Lord, who has trusted our report?" After all, trust is from hearing, but hearing is through the declaration of the Anointed One. But I say, didn't they hear? Indeed, "their musical sound went into all the land, and their declaration went into the farthest points of the habitation."
On the contrary, I say, didn't Israel know? First Moses says, "I will make you jealous about that which is not a nation; about a nation without understanding I will make you angry."
Now Isaiah was daring, and he says, "I was found among those who were not seeking me. I became apparent to those who were not asking for me." But he says to Israel, "For the whole day I stretched out my hands toward an unpersuaded and contradicting people."
11:1 Therefore I say: did God put away his chosen ones? Let it not happen!
For I too am an Israelite, from Abraham's seed, of Ben-Yamin's tribe. "God has not put away his people," whom he foreknew. Or don't you know what the writing says in Elijah, how he appeals to God against Israel? "O Lord, "they killed your prophets, they tore down your altars, and I was left behind alone, and they were seeking my life.""
But what does the divine warner say to him? "I left behind for myself seven thousand men, who did not bend a knee to Ba'al." Therefore, in the same way also, in the present season, it has happened that there is a remnant according to a choice of generosity. But if by generosity, not from deeds; otherwise generosity has become no longer a generous thing.
7 Then what? That which Israel is hunting, this it did not obtain. But the chosen one obtained it. Now those who were left were hardened, just as it was written, "God gave them a spirit of coma: for their eyes to not see and their ears to not hear, until the day--today." And David says, "Let their table become for a snare" and for a trap, "and for a stumbling-block and for their repayment. Let their eyes be darkened for them to not see and let their backs bend down together through all things."
Therefore, I say: Did they trip so that they might fall? Let it not happen! On the contrary, by their wandering, salvation belongs to the gentiles, for them to be made jealous. Now if their wandering is the wealth of creation and if their failure is the wealth of gentiles, how much rather is their fullness?!
13 Now I am telling you gentiles (then indeed, as much as I am an envoy of gentiles, I will glorify my service): that if there is a way I would make my flesh jealous and would save some of them. For if their casting away is the creation's reconciliation, what is their coming toward it, if not life from among the dead? Now if the first fruit is holy, the mixture is also.
And if the root is holy, the branches are also.
But if some of the branches were broken off but if you, who were a wild olive branch, were grafted among the branches and became a partner of the root and of the fatness of the olive tree, do not boast against the branches. Now if you do not boast, you are not sustaining the root, but the root is sustaining you. Therefore, you will say, "Branches were pruned off so that I might be grafted." Nicely. They were pruned off by distrust, but you were made to stand by trust. Do
not have a high attitude but one of fear.
For if God did not spare those branches that were by nature, he would not spare you either. Therefore, look at the kindness and severity of God: severity, indeed, to those who have fallen but God's kindness to you--if you continue by the kindness (otherwise you too will be cut off). Now they too will be grafted if they do not continue by distrust. For God is powerful enough to graft them again. For if you were cut off from a wild (by nature) olive tree and were grafted, aside from nature, into a nice olive tree, how much rather will those who are nice branches
by nature be grafted into their own olive tree?
25 For brothers, I don't want you to be ignorant of this secret (so that you would not be people who mind yourselves): that hardness (by a measure) has happened to Israel, until the fullness of the gentiles should enter. And in the same way, all Israel will be saved, just as it was written:
"The rescuer will come from Zion. He will turn away impiety from Jacob. And this is the covenant with me, for them, when I would take away their sins."
Indeed, according to the good message, they are enemies on account of you, but according to the choice they are beloved on account of the ancestors. For the free gifts and God's choice are unregrettable things. For just as you were once unpersuaded by God (but now you have received mercy by their distrust), in the same way also now, they were unpersuaded by your receipt
of mercy so that they might now receive mercy also. For God has shut up all things together for unpersuasion, so that he might be merciful to all.
33 Oh, the depth of the wealth and wisdom and knowledge of God!
How unsearchable are his judgments,
And how un untraceable are his ways!
"For who knew God's mind? Or who became his co-planner? Or who gave to him in advance and will be given back from him?"
Because from him and through him and for him are all things.
To him be glory for the ages. A-mein.
12:1 Therefore, brothers, I am advising you, through God's deep feelings, to present your bodies as living sacrifices, holy, well-pleasing to God, your rational religious service.
And don't be conformed to this age, but be transformed to the renovation of the mind, for you to examine that which is what God wants: the good thing and the well-pleasing thing and the complete thing.
For I am saying to all who are among you, through that generous thing that was given to me, don't have an attitude higher than what attitude it is necessary to have. On the contrary, have an attitude to the point of sobermindedness, as God has apportioned to each a measure of trust.
For just as in one body we have many members, but the members do not all have the same activity, in the same way we (the many) are one body in the Anointed One, but individually
we are members of one another. Now since we have different free gifts we should use them according to the generosity that was given us: if prophecy, according to the calculation of your trust; if service, in the service; if one who teaches, in teaching; one who advises, in the advice; one who gives out, in simplicity; one who presents an outstanding example, with diligence; one who has mercy, with cheerfulness.
9 Love should be without hypocrisy, despising evil and adhering to good. Have familial love with brotherly affection for one another, regarding one another with honor as ahead of you. Do not be slow regarding diligence. Be jealous-spirited, serving the Lord, rejoicing in hope, enduring affliction, attending to prayer, sharing for the needs of the holy ones, aggressively pursuing an affection for strangers. Praise those who persecute, and do not curse--to rejoice
with those who rejoice, to cry with those who are crying, having the same attitude for one another: not having an attitude toward high things, but conforming yourselves to the humble things.
Do not become mindful about yourself.
You should not be giving back bad for bad to anyone; supply nice things in the presence
of people. If it is possible for you, be at peace with all people. Do not vindicate yourselves, beloved, but give a place for the anger. For it was written, "Vindication is mine. I will repay," says Yahweh. "If your enemy is hungry, feed him. If he thirsts, give him to drink. For as you do this, you will be piling up coals of fire on his head." Do not be defeated by badness, but be victorious over badness with good.
13:1 You should be submissive to all superior authorities. For there is no authority except by God; now the ones who are have been arranged by God. And so, the one who arranges himself against the authority has stood against the arrangement of God. Now the ones who stand against the authority are receiving judgment for themselves. For the ones who rule are not a fright to a good deed but to a bad one. Now do you want to be afraid of the authority? Do the good thing, and you will have praise from it. For he is God's servant to you for good. But if you should do bad, then be afraid. For he does not carry a sword in vain. For he is God's servant, a vindicator for anger, to those who practice badness.
So, there is a necessity to be submissive, not only on account of the anger, but also on account of the conscience. For also you pay taxes for this reason. For they are God's religious servants, attending to this very thing. Pay out your debts to everyone: tax to whom you owe a tax; fear to whom you owe fear; honor to whom you owe honor.
Owe nothing to anyone except love to one another. For the one who loves the other is fulfilling the Torah. For there is this: "You will not commit adultery. You will not murder. You will not steal. You will not strongly desire." And if there is any other precept, it is brought under a head by this saying, "You will love your neighbor as yourself." Love for your neighbor works no wrong. Therefore, love is a fulfillment of the Torah.
11 And do this knowing the season, because it is already the hour for us to rise up from sleep. For now our salvation is nearer than when we trusted. The night has progressed, but the day is near. Therefore, we should cast off the deeds of darkness; we should be clothed with the armor of light. As in daytime, we should walk in an attractive way, not with revelings
and drinking parties, not with sex acts and debaucheries, not with strife and jealousy. But you should be clothed with the Lord Anointed Jesus and you should not make a forethought for the strong desires of the flesh.
14:1 Now accept (not for discriminations of reasonings) the one who is weak in trust. Someone indeed trusts to eat all things, but the one who is weak eats herbs. The one who eats should not despise the one who does not eat, but the one who does not eat should not judge the one who eats, for God accepts him.
Who are you who judge another's house-servant? He stands or falls for his own lord. But he will stand, for it is possible for God to stand him up.
Someone indeed judges a day better than another day, but someone else judges every day to be the same. Each one should be fully assured in his own mind. The one who minds the day minds for the Lord. The one who eats, eats for the Lord, for he thanks to God. And the one who does not eat, does his not eating for the Lord, and he thanks God. For none of us lives for himself, and none dies for himself. For both if we should live, we are living for the lord, and if we should die, we are dying for the Lord. Therefore, both if we should live and if we should die, we
are the Lord's. For the Anointed One died and lived from this reason: so that he might be lord both of dead and living.
Now you, why are you judging your brother? Or you, why are you despising your brother? For all will be presented at God's tribunal. For it was written:
""I am alive,"" says Yahweh, ""because every knee will bend to me, and every tongue will fully acknowledge God.""
Then after all, each of us will give an account to God about himself.
13 Therefore, we should no longer judge one another. On the contrary, judge
this instead: not to place a tripping-stone or stumbling block for a brother. I know and am persuaded in Lord Jesus that nothing is common by itself, except for the one who considers it to be common. It is common for him. For if your brother is made sorrowful through food, you are no longer walking according to love. Don't destroy with food the one on whose behalf the Anointed
One died!
Therefore, don't let your good thing be spoken of as evil. For God's kingdom is not about food and drink but about justification and peace and joy in a holy spirit. For the one who is enslaved to the Anointed One in this is well pleasing to God and is approved to people.
19 Therefore after all, we should pursue the things of peace and the things for one another's construction. Do not let go God's work on account of food. All things indeed are clean,
but they are a bad thing to that person who eats on account of tripping. It is a nice thing not to eat meat, nor to drink wine, nor to do anything in which your brother trips, or stumbles, or is made
weak.
You have trust. Hold it by yourself in God's presence. Blessed is the one who does not judge himself in what he approves. But the one who discriminates, if he should eat, he is condemned, because it is not out of trust. Now all which is not from trust is sin.
15:1 Now we the able ones are bound to bear the weaknesses of the powerless.
Each of us should please his neighbor for good, toward construction. For also the Anointed One
did not please himself; on the contrary, just as it was written, "The reproaches of those
who reproached you fell on me."
For the things that were written previously for our teaching, they were written so that through endurance and through the advice of the writings we would have hope. Now may the God
of the endurance and of the advice give you to have the same attitude among one another, according to Anointed Jesus, so that with the same desire, with one mouth, you would glorify the God
and Father of Anointed Jesus our Lord.
7 So, accept one another, just as also the Anointed One accepted you for God's glory. For I say: the Anointed One became a servant of circumcision on behalf of God's truth, so as to make firm the promises of the ancestors, and for the gentiles to glorify God on behalf
of mercy, just as it was written:
"On account of this I will fully acknowledge you among nations and play music
to your name." And again it says,
"Nations, be glad with his people." And again,
"All nations, praise the Lord, and all the people extol him." And again
Isaiah says,
"There will be a root of Yeshai, even the one who will stand up to rule nations.
Nations will hope in him."
Now may the God of the hope fill you with all favors and peace in trust, to the point of making you abundant in hope with the power of holy breath.
14 Now I am persuaded about you, my brothers, even I myself, that you are full of goodness, having been filled with all knowledge, being able also to admonish one another.
But I have written to you more daringly, brothers, so as to remind you in part, on account of the generosity that was given to me by God, [on account of] my being a religious servant of Anointed Jesus to the gentiles, giving temple service to God's good message--so that the offering of the gentiles would become acceptable, having been made holy with holy breath.
17 I have a boast in the Anointed about the things that direct toward God. For I won't dare to speak of those things that the Anointed One did not work out through me for the listening of the gentiles, with word and deed, with the power of his signs and wonders, with the power of God's breath. And so I strove ambitiously to announce the good message where the
Anointed One had not been named, so that I would not be constructing on another's foundation.
But, just as it was written, "They will see, to whom it had not been related about him; and they will understand, who had not heard."
So also, I was often hindered from coming to you. But now, since I no longer have a place in these regions but since I have had strong wishes to come to you (from many years ago),
I will come to you if ever I should go into Spain. For I hope to go through to observe you and to
be sent ahead there from you, if first I should be partly filled with you.
But now I am going into Jerusalem to serve the holy ones. For Makedonia and Achaia were delighted to make a certain sharing for the poor people of those holy ones who are in Jerusalem. For they are their debtors. For if the gentiles shared their spiritual things, they are bound also to do religious service for them in physical things.
Therefore, after completing this and after sealing this fruit, I will go out into Spain through you. Now I know that when I come to you I will come with the fullness of the Anointed One's blessing.
30 Now, brothers, I advise you through our Lord Anointed Jesus and through the love of the Spirit to strive together with me in those prayers to God on my behalf, so that I would be rescued from those who are unpersuaded in Judea and so that my service which is for
Jerusalem would become acceptable to the holy ones, so that I would come to you with joy through God's wishes and would be refreshed together with you. Now may the God of peace with with all of you.
16:25 [Now to the one who is able to establish you according to my good message and the heralding of Anointed Jesus, according to the revelation of the secret that was kept silent from the times of the ages but which has now been made apparent, and which
(through prophetic writings according to the direction of the eternal God) has been made known
for a listening of trust for all the gentiles--to the only wise god (through Anointed Jesus) be the glory for the ages. A-mein.]
16:1 Now I commit to you Phoebe your sister, who is also a servant of the assembly in Kenchreia, so that you would accept her in the Lord in a manner worthy of the holy ones, and so that you would present yourselves to her in whatever matter she may need you. For
also she has become an outstanding example to many others, even to me myself.
3 Greet Priska and Akila my relatives in Anointed Jesus. These people laid
down their own necks on behalf of my life. Not only do I thank them, but also all the assemblies
of the gentiles. Greet also all the assembly at their house.
Greet Epainetus my beloved, who is a first fruit of Asia for the Anointed One.
Greet Miriam, who labored much for us.
Greet Andronikus and Julia my relatives and my fellow prisoners, who are noteworthy among the envoys, who became in the Anointed One before me.
Greet Ampliatus, my beloved in the Lord.
Greet Urbanus, our coworker in the Anointed One and my beloved Stachus.
Greet Apelles, who is approved in the Anointed One.
Greet those from the house of Aristobulus.
Greet Herodion, my relative.
Greet those of the family of Narkissus who are in the Lord.
Greet Trufaina and Trufosa, who are laboring in the Lord.
Greet the beloved Persis, who has labored much in the Lord.
Greet Rhufus, the chosen one in the Lord, and greet his mother and mine.
Greet Asunkritus, Flegon, Hermes, Patrobas, Hermas, and those brothers who are with them.
Greet Filologos and Berea, and Aoulias and his sister, and Olympus, and all those holy ones who are with them.
Greet one another with a holy kiss.
The Anointed One's assemblies all greet you.
17 Now I advise you, brothers, to watch those who are making divisions and stumbling blocks, aside from the teaching that you learned from the Lord. Bow away from them. For such people are not enslaved to our Lord Anointed Jesus but to their abdomens, and through gentle words and praises they deceive the hearts of the simple people.
For your listening has arrived as far as all people. Therefore, I rejoice about you. But also, I want you to be wise for goodness and blameless for bad. Now the God of peace will quickly trample the Enemy under your feet.
The favor of our Lord Jesus be with you.
21 Timotheos my coworker greets you, and Lukius, and Jason, and Sosipater my relatives. I Tertius, who wrote the letter, greet you in the Lord. Gaius, my host (and the whole assembly's), greets you. Erastus, the steward of the city greets you, and Quartus the brother.