Romans

 

1   Paulus, a slave of Yeshua the Anointed, a called ambassador, who has been set apart for the good news of God - which he promised before through his prophets in the holy writings about his son, who according to the flesh was a seed of David, but according to the spirit of holiness was designated with power to be the son of God - on the basis of the resurrection from the dead of Yeshua the Anointed, our lord. Through whom, for the sake of his name, we received grace and ambassadorship resulting in the obedience of faith among all the nations, among whom you also are the called of Yeshua the Anointed.

   To all those in Rome who are beloved of God, called, holy.

   Grace to you, and peace, from God our father and from the lord Yeshua the Anointed.

   First indeed, I give thanks to my god through Yeshua the Anointed on behalf of all of you, that your faith is being proclaimed throughout the whole world. God, whom I serve in my spirit in the good news of his son, is my witness how I make remembrance of you incessantly, in my prayers at all times, pleading when, if by some means, I will be prospered in the will of God to come to you. For I long to see you, so that I may share with you a spiritual endowment^a to establish you. And that is, that I might be comforted together with you, because of one another’s faith, both yours and mine.

   Now, I don’t want you to be unaware brothers, that I often intended to come to you, (but have been prevented until now), so that I might have some fruit among you just as I have had among the rest of the nations. I am a debtor to both Greeks and to Barbarians^b, both to the wise and to the foolish. That is the reason for my eagerness to bring the good news also to those of you in Rome. For I am not ashamed of the good news of the Anointed, for it is the power of God for the salvation of everyone who trusts it. First to Jews, and also to Greeks. For the righteousness of God is revealed in it, on the basis of faith, to faith, as it has been written, “The righteous one will live on the basis of faith.”

   For the wrath of God is being revealed from heaven on all the ungodliness and unrighteousness of mankind, restraining the truth in unrighteousness. Because the knowledge of God is evident among them, for God himself has manifested it to them. For his invisible attributes have been within view since the creation of the world, being deduced from the things that were made, both his everlasting power and divinity, so that everyone is without defence. Because when they perceived God, they didn’t glorify him as God, nor did they give thanks. But their thinking was made pointless, and their void of understanding heart was darkened. Claiming to be wise they were made fools, and they exchanged the glory of the immortal God for a likeness of the image of a mortal person, and of birds, and of animals and of reptiles.

   Therefore God handed them over in the desires of their hearts to uncleanness, for the dishonouring of their bodies among themselves. Those who exchanged the truth of God for a lie, and revered and served the creation instead of the creator, who is blessed into the ages.

   Amen^c.

   Because of this, God handed them over to disgraceful passions, and even the women exchanged the natural ways for ways contrary to nature. In the same way, the men also abandoned the natural ways with women, and burned in their craving for one another. Men behaving indecently with men, and being paid back among themselves with the consequences for their going astray.

   And since they didn’t discern God, to have knowledge, he gave them over to a depraved mind to do things which are not fitting - they have become filled with all unrighteousness, fornication, wickedness, greed and evil. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, haters of God, insolent, arrogant, boasters, inventors of evil, disobedient to parents, void of understanding, untrustworthy, unloving, implacable, unmerciful. Who, recognising the penalty of God that those who practise such things are deserving of death, not only do these same things, but they also endorse those who practise them.

2   That is why you are without defence, honourable person, every one who judges, because when you judge others you condemn yourself, because you, the one who judges, practise the same things. Now we know that the condemnation of God against those who practise such things is in accordance with the truth. But you, honourable person, when you judge those who practise such things but do the same things yourself, do you think that you will escape the condemnation of God? Or do you despise the riches of his kindness, and tolerance, and patience - being ignorant that the kindness of God leads you into repentance?

   But according to your hardness, and your unrepentant heart, you hoard wrath for yourself on the day of the wrath, and revelation, and judgement of God, who will repay each one according to their works. Indeed to those who seek glory, honour and incorruption according to perseverance of good work - everlasting life. But to those who, on the basis of self interest and being disobedient to the truth, are being persuaded by unrighteousness - fury and wrath. There will be duress and distress for every soul of a person who produces evil. First for the Jew and then for the Greek. But glory, and honour, and peace for everyone working good. First for the Jew, then for the Greek. Because there is no partiality with God.

   For those who have sinned without law, will also perish without law. And those who have sinned in the law, will be judged by law. Because it isn’t the hearers of the law who are righteous to God, but it is the doers of the law who will be righteous. For whenever the nations who don’t have the law, instinctively do the things of the law, they are a law to themselves, even though they don’t have the law. They are displaying the work of the law written in their hearts, their conscience also testifying, and their own reasoning alternates between accusing and defending them. On the day when God will judge the hidden things of mankind according to my good news through Yeshua the Anointed.

   Now, if you are called a Jew, and you are relying on the law, and you are boasting in God. And you perceive his will, and you discern what is of consequence, since you have been instructed on the basis of the law. And you have confidence that you yourself are a guide of the blind, a light to those in darkness, a discipliner of the foolish, a teacher of infants, having the representation of knowledge and truth in the law. You then who teach others, don’t you teach yourself? You who proclaim, “Don’t steal.” Do you steal? You who say, “Don’t commit adultery.” Do you commit adultery? You who detest idols. Do you take holy things for yourself? You who boast in the law. Do you dishonour God through transgression of the law? For, as it has been written, “The name of God is being spoken evil of among the nations because of you.”

   For indeed, circumcision is beneficial if you practise the law. But if you are a transgressor of the law, then your circumcision has become uncircumcision. And if then the uncircumcised keeps the regulations of the law, won’t his uncircumcision be counted as circumcision? And the physically uncircumcised who fulfils the law, will judge you, who through the writing and circumcision, are a transgressor of the law.

   For a person isn’t a Jew who is one outwardly, neither is circumcision that which is outward in the flesh. But the one who is one inwardly is a Jew, and circumcision is of the heart, in spirit, not by writing. The praise of whom doesn’t come from people, but from God.

3   Then what is the advantage of being a Jew? Or what is the benefit of circumcision? Many, in every way. First of all, that they were entrusted with the announcements of God. But what if some disbelieve - will their unbelief nullify the faith of God? May it never be! But God is true and every person is a liar, as it has been written, “So that you are always declared righteous by your messages, and always conquer when you are being judged.”

   But if our unrighteous demonstrates the righteousness of God, then what will we declare? God isn’t unrighteous when he brings his wrath on us, is he? I am speaking in human terms. May it never be! In that case how will God judge the world? For if the truth of God overabounds in his glory due to my falsehood, then why am I still being judged as sinful? And, (as we are being spoken of, and as they declare that we say), shouldn’t we do evil so that good will come about. Their condemnation is fair.

   What then? Are we better than them? Definitely not - we have already made the charge that both Jews and Greeks are all under sin. Just as it is written, “There is nobody who is righteous - not even one; there isn’t one who is understanding; there isn’t one who seeks out God; They have all turned away, and they have together become worthless; there isn’t one who shows kindness, not even one. Their throat is an open grave; their tongues are treacherous; the poison of asps is under their lips; the mouth of whom is full of cursing and bitterness; their feet are swift to shed blood; brokenness and misery are among their ways; and they haven’t perceived the way of peace. There is no fear of God before their eyes.”

   Now we know that whatever the law says, it speaks to those who are under the law. So that every mouth may be silenced and the entire world will become subject to the judgement of God. Therefore, no flesh will be declared righteous in his sight on the basis of works of the law. For through the law is a recognition of sin.

   But now, the righteousness of God, apart from the law, has been manifested, being testified to by the law and the prophets - the righteousness of God through faith in Yeshua the Anointed into all and on all those who trust. For there is no distinction because all have sinned and lack the glory of God, but are being declared righteous freely by his grace through the redemption which is in Anointed Yeshua, whom God set forth, a propitiation through faith in his blood, in order to display his righteousness - because of the overlooking of the sins committed before now. In the tolerance of God, to display his righteousness in the present time, to show him as righteous, and as the one who declares righteous on the basis of faith of Yeshua.

   Where is boasting then? It is excluded. Because of what law? Of works? No, but through the law of faith. We are accounting that a person is declared righteous by faith, apart from works of the law. Or is God only the god of the Jews, and not also of the nations? Yes, also of the nations. Since there is only one God. And he will declare the circumcised righteous on the basis of faith, and the uncircumcised through that same faith. Do we then nullify the law through faith? May it never be! We uphold^a the law.

4   What will we say then that Abraham, our father according to the flesh, has found about this? For if Abraham was declared righteous on the basis of works, then he has a boast - but not to God. For what does the writing say? “And Abraham trusted God and it was accounted to him as righteousness.” Yet, to a worker the reward isn’t accounted according to grace, but according to debt. But to the one who doesn’t work, but who trusts in the one who declares the ungodly righteous, his faith is accounted as righteousness. Just as David also speaks of the blessedness of the person to whom God accounts righteousness apart from works. “Those whose lawlessness has been pardoned are blessed, and those whose sins have been covered over.” “The man to whom the lord will not account any sin at all is blessed.”

   This blessedness then, is it for the circumcised, or also for the uncircumcised? Now, we are saying that to Abraham, faith was accounted as righteousness. So, how was it accounted? While he was circumcised or while he was uncircumcised? Not while he was circumcised, but while he was uncircumcised. And he received the sign of circumcision, a seal of the righteousness of faith he had while he was uncircumcised - in order for him to be the father of all those who trust through uncircumcision, (in order that righteousness would also be accounted to them), and the father of the circumcised, not only to those on the basis of circumcision, but also to those following the footsteps of the faith of our father Abraham while he was uncircumcised.

   For the promise to Abraham, or to his seed, (him being heir of the world), wasn’t through law, but through the righteousness of faith. For if those on the basis of the law are heirs, then faith has been made empty, and the promise has been nullified. For the law produces wrath, and where there is no law, neither is there transgression. Because of this, the promise must come on the basis of faith, so that according to grace, the promise is certain to all of the seed - not only on the basis of the law, but also on the basis of the faith of Abraham, who is the father of all of us.

   As it has been written, “I have placed you as the father of many nations.” (Facing God, in whom he trusted, the one who makes the dead alive, and who calls the things which are not, as though they are). Who, beyond hope upon hope, trusted, and so became the father of many nations, just as had been declared, “this is how your seed will be.” And not being weak in faith, he didn’t consider his already dead body, (he was about a hundred years old), and the deadness of Sarah’s womb. And he didn’t doubt the promise of God through unbelief, but he was empowered by his faith, giving glory to God. And he was fully convinced that God is able to do as he has promised, that is why it was accounted to him as righteousness.

   Now, it wasn’t written only because of him, that it was accounted to him, but also because of us to whom it is about to be accounted, to those who trust on the one who raised Yeshua our lord from the dead. Who was handed over because of our transgressions and was raised for our justification.

5   Since we have been declared righteous then on the basis of faith, we have peace with God through our lord Yeshua the Anointed. Through whom we also have access by faith into this grace in which we stand, and we are boasting in the expectation of the glory of God. And not only that, but we are also boasting in the duress, knowing that duress produces perseverance, and perseverance, verification, and verification, expectation.

   And the expectation isn’t put to shame, because the love of God has been poured out into our hearts through the holy spirit who has been given to us. For while we were still weak, at just the right time, the Anointed died on behalf of the ungodly.

   Hardly ever will anyone die on behalf of a righteous person, although perhaps for a good person someone might dare to die. But God demonstrates his own love for us in this - while we were still sinners, the Anointed died on our behalf.

   How much more then, having now been declared righteous by his blood, will we be saved from wrath through him. For if we, being enemies, were reconciled to God through the death of his son, how much more then, having been reconciled, will we be saved through his life. And not only this, but we are also boasting in God through our lord Yeshua the Anointed, through whom we have now received reconciliation.

   Therefore, just as sin entered into the world through one person, (and death through the sin), and in this way death spread to all people, because all have sinned. For until there was law, sin was in the world, but sin isn’t accounted when there is no law. Nevertheless, death reigned from Adam to Moses, even on those who hadn’t sinned by transgression like Adam, (who is a model of the one about to come).

   But in this way the endowment^a is not like the transgression - for if by the one transgression many died, how much more then did the grace of God, and the gift that came by the grace of the one person, Yeshua the Anointed, overabound to the many. Neither did the free gift come through one person sinning. For indeed the judgement on the basis of one sin became condemnation, but the endowment^a, on the basis of many transgressions becomes justification. For if, by the transgression of the one, death reigns through the one, how much more will those who are receiving the overabundance of grace and the gift of righteousness, reign in life through the one - Yeshua the Anointed.

   Consequently then, just as condemnation came to all people through one transgression, in the same way also, justification of life came to all people through one act of righteousness. For just as many were appointed as sinners through the disobedience of one person, in the same way also many will be appointed as righteous through the obedience of the one.

   The law came alongside so that transgression would abound. But where sin abounded, grace overabounded. So that just as sin reigns in death, in the same way also grace would reign through righteousness into everlasting life, through Yeshua the Anointed, our lord.

6   What will we say then? That we will continue to sin so that grace will abound? May it never be! How will we who have died to sin, still live in it? Or are you unaware that all of us who have been immersed into Anointed Yeshua, have been immersed into his death. We have therefore been buried with him, (through the immersion), into death, so that, just as the Anointed has been raised from the dead by the glory of the father, in the same way we should also walk in newness of life. For if we have become planted together in the likeness of his death, so we will also be of his resurrection.

   Perceiving this - that our old self was executed^a with him in order that the body of sin may be nullified - we should no longer be slaves of sin. For whoever has died has been declared righteous from sin. Now, if we died with the Anointed then we trust that we will also live with him. Knowing that since the Anointed has been raised from the dead he can no longer die - death no longer has lordship over him. For when he died, he died to sin once and for all, and when he lives, he lives to God. In the same way, you too, count yourselves as dead indeed to sin, but alive to God in Anointed Yeshua our lord.

   Don’t let sin reign in your^b mortal body then, so that you obey its desires. And don’t present the parts of your body to sin as implements of unrighteousness either. But present yourselves to God as those who are alive from the dead, and present the parts of your body to God as implements of righteousness. For sin won’t have lordship over you, because you aren’t under law, but under grace.

   What then? Will we sin because we aren’t under law but under grace? May it never be! Don’t you know that you are slaves to obey the one to whom you present yourselves in obedience - whether to sin, resulting in death, or to obedience, resulting in righteousness. But thank God, that you were slaves of sin, but you have obeyed from your heart the model of teaching which you were given over to. And now, having been set free from sin, you have become slaves to righteousness.

   I say this in human terms because of the weakness of your flesh. For even as you presented the parts of your body as slaves to uncleanness and spiralling lawlessness, in the same way now, present the parts of your body as slaves to righteousness, resulting in sanctification.

   For when you were slaves to sin you were free from righteousness. But what fruit did you have then from doing what you are now ashamed of - for the end result of those things is death. But now, you have been set free from sin, and have become enslaved to God. And you have the fruit which results in sanctification, and the end result is everlasting life. For the rewards of service to sin is death, but the endowment^c of God is everlasting life in Anointed Yeshua our lord.

7   Or are you unaware brothers, (for I am speaking to those who perceive the law), that the law has lordship over a person only while they are living. For a married woman is bound by law to her husband while he is living. But if he dies, she has been released from the law of her husband. Consequently then, while the man is still living, if she becomes another man’s, then she will be called an adulteress. But if the man dies, then she is free from the law, so she isn’t an adulteress, even though she becomes another man’s.

   So my brothers. You also were made dead to the law through the body of the Anointed, so you could become another’s - he who was raised from the dead in order that we should bear fruit to God. For when we were in the flesh, the conditions of sin acted through the law in the parts of our bodies, resulting in the bearing of fruit to death. But now, having died to what once bound and controlled us, we have been released from the law, so that we are slaves in the newness of the spirit, and not in the oldness of the writing.

   Then what will we declare - the law is sin? May it never be! In fact, I didn’t perceive sin except through the law. I wouldn’t have been aware of desire if the law hadn’t said, “You will not desire.” But sin took the opportunity through the command and produced in me all kinds of desire. For apart from the law, sin is dead.

   I used to be alive apart from the law, but once the command came, sin returned to life and I died. And so, the command which was for life, was found by me to result in death. For sin took the opportunity through the command and deceived me, and through the command, it killed me. So then, the law is indeed holy, and the command is also holy, and just, and good.

   Has that which was good become death to me? May it never be! But sin, so that it might be revealed as sin, through that which is good, is producing death to me, that it might become inordinately sinful through the command. For we know that the law is spiritual, but I am fleshly, having been sold into slavery to sin.

   For I don’t perceive what I am producing. Because I don’t practise what I want, but I do what I hate. And if I keep doing what I don’t want to do, then I give agreement that the law is good. But now, it is no longer me who is producing it, but it is sin which makes its home in me.

   For I know that no good thing makes its home in me, that is, in my flesh. Because wanting to is lying beside me, but I don’t find the producing of good. For the good that I want - I don’t do. But the evil which I don’t want - that I practise. Now if that which I don’t want to do is what I do, then it is no longer me who is producing it, but sin which makes its home in me.

   Consequently, I find this law - when I want to do good, evil is lying right beside me. For in my inner self I am rejoicing to God because of his law, but I observe a different law in the parts of my body, fighting a war against the law of my mind, and leading me into captivity to the law of sin which is in the parts of my body.

   What a miserable person I am. Who will rescue me from this body of death? I give thanks to God for rescuing me through Yeshua the Anointed, our lord. So then, I myself, in my mind am indeed a slave to the law of God, but in my flesh - to the law of sin.

8   So then, there is now not even one condemnation for those who are in Anointed Yeshua - those who don’t walk according to flesh, but according to spirit. For the law of the spirit of life in Anointed Yeshua sets me free from the law of sin and of death. For what was impossible for the law, because it was made weak by the flesh, God did by sending his own son in the likeness of the flesh of sin. And concerning sin - he condemned sin in the flesh, so that the justification of the law might be fulfilled among us - those who don’t walk according to flesh, but according to spirit.

   For those who live according to flesh, the disposition of their thinking is on things of the flesh. But for those who live according to spirit, on things of the spirit. For the disposition of the flesh is death, but the disposition of the spirit is life and peace. Because the disposition of the flesh is hostility towards God, for it is not in subjection to the law of God, nor is it even able to be so.

   For those who live in the flesh are not able to please God. You however aren’t in flesh, but in spirit - if in fact the spirit of God makes its home among you. But if anyone doesn’t have the spirit of the Anointed, then they aren’t his. And if the Anointed is among you, the body is indeed dead because of sin, but the spirit has life because of righteousness. If then the spirit of the one who raised Yeshua from the dead is making its home among you, then the one who raised the Anointed from the dead will also give life to your mortal bodies, through the living among you of his spirit.

   So then brothers, we are debtors, but not to the flesh, to live according to it. Because if you live according to the flesh, then you are going to die, but if by the spirit you put to death the actions of the body, then you will live. For whoever is led by the spirit of God, these are sons of God. For you didn’t receive again a spirit of slavery to fear, but you received a spirit of sonship, by which we cry “Abba^a - father”

   This same spirit testifies with our spirit that we are children of God. And if we are children then we are also heirs, heirs indeed of God, and joint heirs with the Anointed, (if in fact we suffer together so that we will be glorified together).

   For I account that the sufferings of the current time are not deserving of the glory which is about to be revealed among us. For the earnest expectation of the creation is anticipating the revelation of the sons of God. For the creation was subjected to purposelessness - not voluntarily, but through the one who made it subject, in expectation. So that the creation itself will also be set free from the slavery of decay, into the freedom of the glory of the children of God.

   For we know that the whole creation has been groaning together in labour until now. Not only that, but also we ourselves, who have the firstfruit of the spirit, we ourselves also groan among ourselves as we are anticipating sonship - the redemption of our body. For we were saved in expectation, and expectation that is already seen isn’t expectation, for who expects something which he can already see? But if we expect that which we don’t see, then we are anticipating it through perseverance.

   In a similar way, the spirit helps us in our weakness. For we aren’t aware of what we should pray, but the spirit itself pleads for us on our behalf, with groanings which can’t be spoken. But the one who searches hearts is aware of the disposition of the spirit - who according to God, pleads on behalf of the holy.

   And we know that for those who love God, all things work together to result in good, for those who are called according to his purpose. For those whom he knew in advance, he also determined in advance to be conformed to the image of his son - so that he would be the firstborn of many brothers. But those whom he determines in advance, these he also calls. And those whom he calls, these he also declares righteous. And those whom he declares righteous, these he also glorifies.

   Then what will we declare about these things? If God is for us, who is against us^b? Surely, the one who didn’t spare his own son, but who gave him over for the sake of all of us - how will he not also, together with him, show us grace in all things.

   Who will bring a charge against the selected of God? God who declares us righteous? Who will condemn us? The anointed who died, and even more was raised from the dead, who is also at the right hand of God, who pleads on our behalf? Who will separate us from the love of the Anointed? Duress? Distress? Persecution? Famine? Nakedness? Danger? Sword? As it has been written, “We are put to death all day long for your sake. We are counted as sheep for slaughter.”

   But in all these things we more than conquer through the one who loves us. For I have been convinced that neither death, nor life, nor messengers, nor authorities, nor powers, neither things present nor things to come, neither height nor depth, nor any other thing in creation, will be able to separate us from the love of God which is in Anointed Yeshua, our lord.

9   I speak the truth in the Anointed, (I’m not lying, my conscience testifies with me in the holy spirit), that I have great sadness and incessant pain in my heart. For I have prayed that I myself were accursed, away from the Anointed, for the sake of my brothers, my relatives according to the flesh, who are Yisraelites - of whom are the sonship, the glory, the covenants, the lawgiving, the service, and the promises. Of whom are the fathers, and from whom, according to the flesh, is the Anointed. God, who is above all,

   is blessed into the ages.

   Amen^a.

   But it’s not that the message of God has fallen short, for not all of those who are descended from Yisrael are Yisrael. Nor just because they are the seed of Abraham are they all his children, but “through Isaac the seed will be called to you.” That is, it isn’t the children of the flesh who are children of God, but it is the children of the promise who are accounted as seed. For the message of the promise was this, “At that time I will come, and Sarah will have a son.”

   And not only this, but also Rebecca had twins^b with Isaac our father, but before they were born, before they had committed anything either good or evil, so that the purpose of God might stand according to election, not on the basis of works, but on the basis of the one who calls us, it was declared to her, “the one who is greater will be a slave to the one who is less.” Just as it has been written, “I loved Yaakov, but I hated Esau.”

   What will we say then? There is no unrighteousness with God is there? May it never be. For he said to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” So then, it isn’t about the one who wants it, nor about the one who runs, but it is about God being merciful. For the writings say to Pharaoh, “For this very reason, this is why I raised you up - so that I could display my power in you, and so that my name would be passed on^c through all the earth.”

   So then, he has mercy on whomever he wants, and he hardens whomever he wants. You will say to me then, “Why does God still blame us, for who has resisted his intention?” But surely, honourable person, who are you to answer back to God? Will what is moulded say to the one who moulded it, “Why did you make me this way?” Or doesn’t the potter have authority over the clay, to make, out of the same dough, one vessel of high value indeed and one which is worthless? But what if God, wanting to display his wrath and to make his power known, bears with great patience the vessels of wrath which have been prepared for destruction, and so that he would make known the riches of his glory on the vessels of mercy - which he prepared beforehand for glory, even us, those whom he also calls, not only from the Jews but also from the nations.

   As it also says in Hosea, “I will call those who aren’t my people - my people; and the one who isn’t loved - loved.” And “It will happen, that in the place where it was declared to them, ‘You aren’t my people’, there they will be called sons of the living god.” Isaiah also cries out on behalf of Yisrael, “Even if the number of the sons of Yisrael is as the sand of the sea, the remnant will be saved.” For the lord will conclude the story - in righteousness, the story will come to an abrupt end on the earth. And just as Isaiah has declared before, “If the Lord of Sabaoth^d hadn’t left behind a seed for us, we would have become like Sodom and been made like Gomorrah.”

   What will we say then? That the nations who didn’t pursue righteousness actually overtook it [and obtained it anyway], even a righteousness that is on the basis of faith. But Yisrael, who pursued the law of righteousness, didn’t overtake it. Why? Because they didn’t pursue it on the basis of faith but on the basis of works of law. For they have tripped up on the obstacle. As it has been written, “Look! I place in Zion a stumbling stone and a rock snare, and all those who trust in him will not be put to shame.”

10   Brothers, the delight of my heart and petition to God on behalf of Yisrael is indeed for salvation. For I testify that they have a zeal for God, but it isn’t according to knowledge. For, being ignorant of the righteousness of God, they sought to erect^a their own righteousness, and were not subject to God’s righteousness. For the Anointed is the fulfilment of the law, in order for there to be righteousness for all who trust.

   For Moses writes about the righteousness which is on the basis of the law, “The person who does these things will live through them.” But the righteousness that is on the basis of faith says this: “Don’t say in your heart, ‘Who will ascend into heaven?’” - that is, to bring the Anointed down, “or, ‘Who will descend into the abyss?’”, that is, to bring the Anointed back up from the dead. But what does it say? “The declaration is near you, in your mouth, and in your heart”, that is, the declaration of faith which we are proclaiming - that if you acknowledge the lord Yeshua with your mouth, and trust in your heart that God raised him from the dead, then you will be saved.

   For it is with the heart that you trust, resulting in righteousness, and with your mouth that you acknowledge, resulting in salvation. For the writing says, “Everyone who trusts in him will not be put to shame.” For there is no distinction between Jews and Greeks, for the same lord of all is rich towards all those who are calling on him. For everyone - whoever calls on the name of the lord, will be saved.

   How then will they call on him in whom they haven’t trusted? And how will they trust in him of whom they haven’t heard? And how will they hear unless someone proclaims? And how will they proclaim if they haven’t been sent out? Just as it has been written, “How beautiful are the feet of those who bring good news of peace, of those who bring good news of good things.”

   But not all obeyed the good news. For Isaiah says, “Lord! Who has trusted what they heard from us?” So then, faith is on the basis of what is heard, and what is heard is on the basis of the declaration of God. But I ask, didn’t they hear? Definitely they did - their voice went out all over the earth, and their declarations to the ends of the inhabited world. And I say, did Yisrael really not perceive? First Moses says, “I will make you jealous by those who aren’t a nation, I will provoke you to anger by a nation void of understanding.” And Isaiah is very bold when he says, “I was found by those who weren’t seeking me. I became manifest to those who weren’t asking for me.” But toward Yisrael he says, “The whole day I spread out my hands towards a stubborn and contrary people.”

11   I say then, “God hasn’t rejected his own people, has he?” May it never be! For I am also a Yisraelite, of the seed of Abraham, of the tribe of Benjamin. God hasn’t rejected his people, whom he knew in advance. Or don’t you know what the writing says of Elijah? How he pleads with God about Yisrael, saying, “Lord! They have killed your prophets and they have torn down your altars. And only I was left remaining, and they are seeking my life.” But what is the divine response saying to him? “I have reserved for myself seven thousand men, who don’t bow their knee to Baal.” In the same way then, also in the present time, there is a remnant according to the election of grace. And if it is grace, then it is no longer on the basis of works, otherwise grace is no longer grace. And if it is on the basis of works, then it is no longer grace, otherwise works is no longer works.

   What then? Yisrael failed to attain what they were seeking after - but those who were elected attained it, and the remainder were hardened. As it has been written, “God has given them a spirit of stupor, eyes that don’t see, ears that don’t hear - even to this very day.” Also David says, “Let their table become a snare, and a net, and a trap, and a payback to them. Let their eyes be darkened - no longer seeing, and their back permanently bent over.”

   I say then, “They didn’t trip so that they should fall down, did they?” May it never be! But because of their transgression, salvation has come to the nations, in order to provoke them to jealousy. But if their transgression is riches for the world, and their confusion is riches for the nations, how much more then will their fulfilment be? For I say to you - to the nations - in as much as I am indeed an ambassador of the nations, I glorify my service, if somehow I can provoke my own flesh to jealously, and save some of them. For if their being discarded is reconciliation for the world, what will their being taken back be - if not life from the dead? And if the firstfruit is holy, then so is the whole batch. And if the root is holy, then so are the branches.

   Now if some of the branches are broken off, and you, a wild olive, are grafted in to them, and become joint sharers with them of the root and of the nourishment^a of the olive tree, don’t boast over the branches. And if you do boast, be aware that you don’t bear the root, the root bears you. You will say then, “Branches were broken off so that I could be grafted in.” Quite right. Through unbelief they were broken off, and you stand by faith. Don’t be conceited but be fearful. For if God didn’t spare the natural branches, possibly he may not spare you either.

   Look then. The kindness and severity of God - severity indeed on those who fell, but kindness on you - if in fact, you continue in his kindness, otherwise you will also be cut off. And those too, if they don’t continue in their unbelief, they will be grafted back in - for God is able to graft them in again. For if you, contrary to nature, were cut out of a wild olive and were grafted into a cultivated olive tree - how much more then will these, in keeping with their nature, be grafted back into their own olive tree.

   For I don’t want you to be ignorant about this secret brothers, so that you may get above yourselves - a hardening of a part of Yisrael has come until the fullness of the nations has entered in. And in this way, all Yisrael will be saved just as it has been written, “The rescuer will arrive out of Zion^b, and he will turn away ungodliness from Yaakov. And this is my covenant with them, whenever I take away their sins.”

   Just as indeed according to the good news, they are enemies on account of you, but according to election, they are beloved because of their fathers - for the endowments^c and the calling of God are irrevocable^d. For just as you also used to be disobedient to God, but now you have been shown mercy as a result of their disobedience, in the same way also, those who are now disobedient - so that through the mercy to you they may also be shown mercy. For God has imprisoned all into disobedience in order that he may show mercy to all.

   Oh the depth of the riches, and of the wisdom, and of the knowledge of God! How unsearchable are his judgements, and how untraceable are his ways. For who has perceived the mind of the lord, and who has become his counsellor? Who gives first to God so that it will be repaid to them? Because all things are from him, and through him, and into him. To him is the glory into the ages.

   Amen^e.

12   I entreat to you then brothers, because of the compassions of God, to present your bodies to God as a living, holy, pleasing sacrifice - your logical service. And don’t be conformed to this age, but be transformed by the renewing of your mind, so that you discern what the will of God is - good and pleasing and perfect.

   For I say through the grace which has been given to me, to all among you, don’t think too highly of yourselves, but be of a sound mind, and consider yourselves in accordance with the measure of faith which God has distributed to each one of you. For even as in one body we have many parts, but the body parts don’t all have the same function. In the same way, although we are many, in the Anointed we are one - and so each one of us are body parts of one another.

   And having differing endowments^a according to the grace which has been given to us: whether it is prophecy - use it according to the proportion of faith; whether it is a service - use it in service; whether it is teaching - use it in teaching; whether it is entreating - use it in exhortation; giving - use it in oneness^b; leading others - use it diligently; being merciful - use it cheerfully.

   Have genuine love, detesting wickedness, being bound together with goodness. Have brotherly love for one another, value one another highly, considering others first [more important]. With diligence and not troublesome, be fervent by the spirit, be a slave to the lord.

   Rejoice in expectation, endure duress, be devoted to prayer. Share the needs of the holy in common, pursue hospitality. Bless those who persecute you, bless and do not curse. Rejoice with those who rejoice, and weep with those who weep. Consider one another the same, do not consider yourself to be high, but be grouped together with the humble, not getting above yourselves in your own minds.

   Don’t repay evil for evil to anyone. Instead, take measures to be good in the sight of all people. If it is possible, in as much as it depends on you, be at peace with all people. Don’t take revenge yourselves beloved, but give room for wrath - as it has been written, “For vengeance is by me. I will repay, says the lord.” If your enemy is ever hungry, give them some food. If they are ever thirsty, give them some drink. For in doing this, you will heap burning coals onto their head. Don’t be conquered by evil, but conquer evil with good.

13   Let every life be subject to higher authorities, for there is no authority except under God, and the authorities that do exist have been set up by God. So that anyone who resists the authority has resisted an ordinance of God, and so those who have resisted will receive condemnation upon themselves.

   For the rulers are not a fear for those of good works, but for those of evil. Do you want to be unafraid of the authority? Then do what is good and you will have praise from them. Because he is a servant of God to you, for good. But if you do evil, be afraid! For he doesn’t wear the sword without reason - he is a servant of God, an avenger, in order to bring wrath on those who practise evil. That is why it is necessary to be subject to him, not only because of the wrath, but also because of the conscience.

   This is also why you pay taxes to them - for they are ministers of God, devoted to this very thing. Repay then what is owed to all. To those who are owed a tribute, tribute. To those who are owed a tax, tax. To those who are owed fear, fear. To those who are owed honour, honour. Owe nothing to anyone, except to love one another.

   For the one who loves the other has fulfilled the law. For “Don’t commit adultery”, “Don’t murder”, “Don’t steal”, “Don’t testify falsely”, “Don’t desire”, and if there is any other command - these are all summed up in this saying, “Love your neighbour as yourself.”

   Love to a neighbour does no evil. Love then is the fulfilment of the law. And do this being aware of the time, that the hour has already come for us to be woken up from sleep, for our salvation is nearer now than when we trusted. The night is passing and the day has come near. So we should be putting off the acts of darkness, and we should be putting on the armour of the light. As in the day, we should walk respectably, not in wild parties and drunkenness, not in promiscuity and sexual immorality, not in strife and jealousy. But put on the lord Yeshua the Anointed, and don’t make any provision for the flesh - for its desires.

14   And accept those who are weak in faith, so that you don’t have discrimination of arguments. For one person indeed believes that they may eat all things, but the weak eats vegetables. Don’t let the one who eats look down on the one who doesn’t eat! And don’t let the one who doesn’t eat judge the one who eats! Because God has accepted them. You - who are you to judge someone else’s household slave? He stands or falls to his own master. And he will stand, because God is able to make him stand.

   One person indeed judges that one day is more important than another day, and one person judges all days equal. Let each one be fully convinced in his own mind! The one who favours a special day, favours it to the lord. And the one who doesn’t favour any particular day, does so to the lord. And the one who eats, eats to the lord, for they give thanks to God. And the one who doesn’t eat, does so to the lord, and they give thanks to God.

   For none of us lives to himself, and none of us dies to himself. For both if we live, then we live to the lord, and if we die, we die to the lord. So then, if we may live, or if we may die, we are of the lord. For this reason the Anointed died, and rose up again, and lives - so that he would be lord of both the dead and of the living.

   But you, why do you judge your brother, and why do you look down upon your brother? For we will all be presented at the judgement platform of the Anointed. For it has been written, “’Because I live,’ says the lord, ‘every knee will bow and every tongue will confess in full to God.’”

   So then each one of us will give an account of themselves to God. We should no longer judge one another then. But decide this instead, not to put a stumbling block or a snare in your brother’s way.

   I have become aware, and I have been persuaded in the lord Yeshua, that nothing is common [not holy] of itself. But to the one who accounts it as common, it is common to him. If your brother is distressed because of your food, then you are no longer walking according to love. Don’t by your food destroy the one for whose sake the Anointed died. Don’t let your good to be spoken of as evil. For the kingdom of God isn’t eating and drinking, but righteousness and peace and joy in the holy spirit.

   For the one who is a slave to the Anointed in these things, is pleasing to God and approved by people. So then, we should pursue the things of peace, and the things which build one another up. Don’t demolish the work of God on account of food. All things are indeed clean, but they are evil to the person who eats because of a stumbling block. It is good not to eat meat, nor to drink wine, nor to do anything in which your brother trips up, or in which he is stumbled or is weak.

   You have faith - have it to yourself in the sight of God. The one who doesn’t judge against himself by what he discerns is blessed. But the one who doubts, but who eats anyway - is condemned because it isn’t on the basis of faith. And everything which isn’t on the basis of faith is sin.

15   And we who are able should bear the infirmities of those who are unable, and we shouldn’t just please ourselves. Let each one of us please their neighbour in order for good, for building up. For even the Anointed didn’t please himself, but just as it has been written, “The reproaches of those who reproach you, fell on me.” For whatever was written before, was written specifically for our teaching. So that through perseverance and through the exhortation of the writings, we might have expectation. And may the god of perseverance, and of exhortation, grant to you to be disposed the same way towards one another, just as Anointed Yeshua was. So that with one accord, with one mouth, you may glorify the god and father of our lord Yeshua the Anointed. Therefore accept one another, just as the Anointed also accepted you, in order for the glory of God.

   Now, I say that Anointed Yeshua has become a servant of circumcision, for the sake of the truth of God, in order to confirm the promises of the fathers. And so that the nations, for the sake of mercy, may glorify God, just as it has been written, “Because of this, I will profess you among the nations and I will play music to your name.” And again it says, “Celebrate along with his people, you nations!” And again, “Praise the lord all you nations, and applaud him all you peoples!” And again Isaiah says, “There will be the root of Yishay, the one who rises up to be leader of nations - the nations will put their expectation on him.”

   Yet may the god of expectation fill you with all joy and peace in trusting, so that you will overabound in expectation in the power of the holy spirit. And I have been persuaded my brothers, concerning you, and myself also, that we ourselves are crammed full of goodness, having been filled with all knowledge, and we are also able to admonish others.

   And so I write more daringly to you brothers, in part as if reminding you, because of the grace which has been given to me by God, that I am a minister of Yeshua the Anointed to the nations, to perform the ministry of the good news of God, in order to bring about that the offering of the nations may become acceptable, having been made holy in the holy spirit. I have then a boast in Anointed Yeshua, in the things relating to God. For I won’t dare to speak about anything, except the labours of the Anointed through me, to bring about the obedience of the nations, in both words and actions, in the power of signs and of miracles, in the power of the spirit of God, so that from Jerusalem all the way around to Illyricum, I have completely spread the good news of the Anointed. And in this way, striving to bring the good news where the Anointed has not been named, so that I wouldn’t be building on someone else’s foundation. But just as it has been written, “Those who weren’t informed about him, they will see. And the those who haven’t heard, they will understand.”

   That is why I was hindered many times from coming to you. But now, there is no longer any place for me in these regions. And I have had a longing to come to you from many years, so whenever I go to Spain I will be coming to you - for I expect to pass through there to see you, and to be sent on from there by you, after I have first been satisfied by a little of your company.

   And now I am going to Jerusalem to serve those who are holy. For it delighted Macedonia and Achaia to make some contribution for the poor of the holy in Jerusalem. For it delighted them, and they are in fact debtors to them - for if the nations share their spiritual things in common, then they should also minister to them in their fleshly [material] things. So, once I have performed this, and confirmed^a this fruit to them, I will be coming to you on the way to Spain. And I know that I will be coming to you in the fullness of the blessings of the good news of the Anointed.

   And I entreat you brothers, because of our lord Yeshua the Anointed, and because of the love of the spirit, to contend together with me in prayer to God on my behalf. So that I might be rescued from those who are disobedient in Judea, and so that my service to Jerusalem may be acceptable to those who are holy. So that I may be coming to you in joy, through the will of God, and that I may be rested together with you.

   And the god of peace is with all of you.

   Amen^b.

16   And I commend our sister Phoebe to you, a servant of the assembly in Cenchrea. So you should accept her in the lord in a way worthy of those who are holy, and may you stand by her in whatever matter she has need of you. For she herself is someone who stands in front of many, even me.

   Greet Priska and Akulas, my fellow workers in Anointed Yeshua, who risked their own necks for the sake of my life. To whom not only I give thanks, but so also do all the assemblies of the nations. And greet the assembly that is in their house.

   Greet my beloved Epanetus who is the firstfruit to the Anointed from Achaia. Greet Maria who laboured much on our behalf. Greet Andronicus and Junias, my relatives and my fellow captives, who are notable among the ambassadors, and who also were in the Anointed before me.

   Greet my beloved Amplias in the lord. Greet Urbanus, our fellow worker in the Anointed, and my beloved Stachys. Greet Apelles, approved in the Anointed. Greet those of Aristobulus. Greet Herodion, my relative. Greet those of Narcissus who are in the lord. Greet Tryphena and Tryphosa, who labour in the lord. Greet the beloved Persis who labours much in the lord. Greet Rufus, the selected one in the lord, and his mother and mine. Greet Asyncritus, Phelgon, Hermas, Patrobas, Hermes and the brothers who are with them. Greet Philologos, and Julia, Nereus, and his sister, and Olympas and all those who are holy who are with them.

   Greet one another with a holy kiss. All the assemblies of the Anointed greet you. And I entreat you brothers, to take note of those who cause divisions and snares, contrary to the teaching which you have learned, and keep away from them! For such people are not being slaves to our lord Yeshua the Anointed, but to their own bellies. And because of their smooth talk and blessings, they deceive the hearts of the innocent.

   I rejoice over you because your obedience has reached out to all. And I want you to be wise indeed regarding good, but pure and untainted regarding evil. And the god of peace will very soon crush Satan^a under your feet. The grace of our lord Yeshua the Anointed is among you.

   Timotheos my fellow worker and Lucius, Iason, Sosipater, my relatives, greet you. I, Tertius, the one who wrote this letter in the lord, greet you. Gaius my host, and the whole assembly greets you. Erastus the steward of the city, and also Quartus the brother, greet you. The grace of our lord Yeshua the Anointed is with all of you.

   Amen^b.

   And to the one who is able to establish you, according to my good news and the proclamation of Yeshua the Anointed, according to the revelation of the secret of times everlasting, which has been hushed but which has now been manifested, both through the prophetic writings, and according to the command of the everlasting God, so that the obedience of faith will be made known to all the nations. To the only wise God - be glory into the ages, through Yeshua the Anointed.

   Amen^b.