Paul, a slave of Yeshuwah haMashiyach, called a shalach, and set apart for the Gospel of 'Elohiym – which He promised beforehand through His nabiy'im in the Scriptures about Qadowsh, regarding His Son, who as to His humanity was out of the seed of Daviyd, appointed to be the Son of 'Elohiym in power, according to the Ruach haQodesh, by His resurrection from the dead: Yeshuwah haMashiyach, our Lord. Through whom we received grace and a commission to obedience of 'emuwnah among all the gentiles for His Name's sake, among whom are also you qori'ym of Yeshuwah haMashiyach.
To all in Rome who are beloved of 'Elohiym and called out to be qadoshiym: Grace to you and shalom from 'Elohiym, our Father, and the Lord, Yeshuwah haMashiyach.
First, I thank my 'Elohiym, through Yeshuwah haMashiyach, for all of you, because your 'emuwnah is being reported in all the world. For my witness is ha'Elohiym, whom I serve in my nephesh, in the Gospel of His Son, how constantly I mention you in my prayers at all times, begging that now at last by the will of 'Elohiym I will be blessed to come to you.
I long to see you so that to some of you I may impart grace of haRuach, to confirm you – and this is to be joint comfort among you through 'emuwnah in each other, both of you and of me. I do not want you to be unaware, brothers, that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the remnant gentiles.
I am obligated both to Greeks and barbarians, both to chakmiym and foolish. That is why I am so eager to preach the Gospel also to you who are at Rome.
I am not ashamed of the Gospel, because it is the miraculous power of 'Elohiym resulting in salvation to everyone who believes: first for the Yhuwdiy, then for the Greek. For in it a tsdaqah of 'Elohiym is revealed, from belief to 'emuwnah, just as it is written: "The Tsaddiyq will live in 'emuwnah."
The wrath of 'Elohiym is revealed from Shamayim against all the risha` and `avon of men who suppress ha'Emeth in pesha`, as what may be known about 'Elohiym is plain to them, because ha'Elohiym has made it plain to them. For since the creation of the world the invisible things of 'Elohiym are understood - both power and divinity of His `Owlam - so that they are inexcusable.
For although they knew ha'Elohiym, they neither esteemed Him as 'Elohiym nor gave thanks to Him, but their thinking became worthless and their undiscerning hearts were darkened. Although they claimed to be wise, they became foolish, exchanging the Kabowd of the perfect 'Elohiym for a pecel of an image made to look like men and birds and animals and reptiles.
So ha'Elohiym also gave them over in the desires of their hearts to impurity for the degrading of their bodies with one another. They changed ha'Emeth of 'Elohiym into the lie, and revered and served created things rather than the Creator – who is forever praised. Amen.
Because of this, ha'Elohiym gave them over to shameful passions. Even their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due payment for their perversion.
Furthermore, since they did not think it worthwhile to retain the da`ath of ha'Elohiym, He gave them over to a depraved intellect, to do what ought not to be done. They have been satiated with every kind of risha` – pornography, `avon and avarice; full of envy, murder, quarrels, deceit and mischievousness; gossips, slanderers, haters of 'Elohiym, insulting, arrogant and boastful; inventing ways of torment; disobedient to their parents; undiscerning, treacherous, hard-hearted, ruthless and unmerciful. Although they know the chuqqiym, that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.
Therefore, you have no excuse, man. You who pass judgment on someone else, at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things. Now we know that the judgment of 'Elohiym against those who do such things is according to ha'Emeth. So think about this, man – he who passes judgment on them and yet does the same things, do you think you will escape the judgment of 'Elohiym? Or do you show contempt for the riches of His moral excellence or the self-restraint and the patience, not realizing that the moral excellence of 'Elohiym leads you to repentance?
But because of your hardness and your unrepentant heart, you are storing up wrath against yourself on the day of wrath, when the tribunal of the Qadowsh of 'Elohiym will be revealed, who will give to each person according to what he has done. To those who do good through patience, seeking honor, esteem and immortality, He will give chay l`Owlam. But for those who are self-seeking and who indeed disbelieve ha'Emeth but believe Rasha`, there will be wrath and fury, affliction and calamity for every nephesh of man who devotes himself to Rasha`: first for the Yhuwdiy, then for the Greek; but honor, esteem and shalom to everyone devoted to Towbah: first for the Yhuwdiy, then for the Greek. For there is no favoritism with ha'Elohiym.
For as many as are without the Torah are chatta'ah, they will also perish as without the Torah, and as many as depend on the Torah, they will be judged by the Torah. For it is not those who hear the Torah who are yashariym with 'Elohiym, but it is those who do what the Torah says who will be declared tsaddiyqiym. Indeed, when gentiles, who do not have the Torah, do by nature the things required by the Torah, they are a law over themselves, even though they do not have the Torah, showing that the requirements of the Torah are written on their hearts, the consciences also bearing witness, and their thoughts accusing or even defending between each other, on a day when ha'Elohiym judges men's secrets by my Gospel, through Yeshuwah haMashiyach.
Now you call yourself a Yhuwdiy, resting on the Torah, and bragging about 'Elohiym, and knowing His will and approve of what is superior because you are instructed by the Torah, and if you are convinced that you are a guide for the blind, a light to those in darkness, an instructor of the foolish, a teacher of simple-intellected people, having the formula of da`ath and ha'Emeth in the Torah, you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who say that people should not commit adultery, do you commit adultery? You who detest idols, do you desecrate temples? You who brag about the Torah, do you dishonor ha'Elohiym by violating the Torah? "For the Name of ha'Elohiym is blasphemed among the gentiles through of you," as it is written.
Even circumcision has value if you observe the Torah, but if you violate the Torah, you have become as though you had not been circumcised. If one who is not circumcised attends to the requirements of the Torah, will he not be regarded as though he were circumcised? The one who is not circumcised physically and yet attends to the Torah will condemn you, the one who violates the Torah by keeping it through the letter and circumcision.
A man cannot rest on being a Yhuwdiy if he is only one outwardly, nor is he to rest in circumcision merely outward and physical. No, a man is a Yhuwdiy if he is one inwardly; and his circumcision is of the heart, in haRuach, not in the written code. The commendable thing is not from men, but from ha'Elohiym.
What advantage, then, is there in being a Yhuwdiy, or what value is there in circumcision? Much in every way! First of all, they have been entrusted with the utterances of 'Elohiym.
Why? If some did not believe, will their apathy nullify the trustworthiness of 'Elohiym? Not so! But ha'Elohiym became ha'Emeth, and every man became a liar. As it is written: "So that You may be proved right in Your words and those being judged will overcome in You."
But if our `avon brings out a tsdaqah of 'Elohiym, what will we say? Is ha'Elohiym unjust in inflicting His wrath on us? I mean in man's view. Certainly it is not so! Otherwise, how would ha'Elohiym judge the world? For if my lying causes ha'Emeth of 'Elohiym to increase the purpose of His Kabowd, why am I still condemned as a chatta'? Why not say – as we are being slanderously reported as saying and as some claim that we say – let us do evil that good may result? Their condemnation is deserved.
What shall we conclude then? Do we excel? Not at all! For, we have already made the charge that Yhuwdim and gentiles both are all under chatta'ah. As it is written:
"There is no one tsdaqah, not even one; there is no one who discerns, no one is seeking ha'Elohiym. All have turned away, they have together become worthless; there is no one who does what is morally excellent, not so much as one."
"Their throats are an opened tomb; with their tongues they practice deceit."
"The venom of Tsinnah is under their lips."
"Of whom the mouth is full of cursing and bitterness."
"Their feet are swift to shed blood; ruin and misery mark their ways, and a way of shalom they do not know."
"There is no reverence of 'Elohiym before their eyes."
Yet, we know that whatever the Torah says, it says to those who are resting in the Torah, so that every mouth may be silenced and the whole world will become condemned, to 'Elohiym, because no worldly persons will be declared tsaddiyqiym in His sight by acting on the Torah; rather, through the Torah there is full knowledge of chatta'ah.
But now, a tsdaqah of 'Elohiym, apart from the Torah, has been revealed, being witnessed to by the Torah and the Nabiy'im – a tsdaqah of 'Elohiym through 'emuwnah of Yeshuwah haMashiyach to all and upon all the believers. There is no difference, for all have been chatta'ah and fallen short of the Kabowd of 'Elohiym, and are made tamiym freely by His grace through the redemption found in Yeshuwah haMashiyach. He is presented by ha'Elohiym as a Kaphar through 'emuwnah, by His blood, to demonstrate His tsdaqah, because in His forbearance He had left the chatta'ah beforehand unpunished – He did it to demonstrate His tsdaqah in the present time, because He is Qadowsh and makes qadoshiym those who have the 'emuwnah of Yeshuwah.
Where, then, is boasting? It was excluded. Through what, the Torah? Of observing it? No, but through an instruction of 'emuwnah. Then we conclude that a man becomes one of the tamiym by 'emuwnah, apart from observing the Torah. Is He the 'Elohiym of Yhuwdim only and not of gentiles? Yes, of gentiles too, since ha'Elohiym is 'Echad, who will perfect the circumcised of the tamiym by 'emuwnah and the uncircumcised through that same 'emuwnah. Do we, then, render the Torah useless by this 'emuwnah? Not so! Rather, we uphold the Torah.
What then will we say about what 'Avraham, our forefather, discovered regarding the physical? If, in fact, 'Avraham was made tsaddiyq by actions, he had something to brag about – but not before 'Elohiym. What does the Scripture say?
"And 'Avraham believed ha'Elohiym, and it was reckoned to him as tsdaqah."
Now when a man works, his wages are not credited to him as a gift, but as a debt. But, to the one who does not work but trusts the One who makes the rasha`iym into tsaddiyqiym, His 'emuwnah is reckoned as tsdaqah. Daviyd says the same thing when he speaks of the happiness of the man to whom ha'Elohiym reckons tsdaqah apart from actions:
"Happy is he whose pesha` is lifted, whose chatta'ah is covered. Happy is the man whose `avon YHWH will not reckon against him."
Is this happiness only for the circumcised, or also for the uncircumcised? Because, we have been saying that 'emuwnah was reckoned to 'Avraham as tsdaqah. How, then, was it reckoned? Was it before he was circumcised, or after? It was not after, but before! And he received the token of circumcision, a stamp of the tsdaqah of 'emuwnah impressed on him while he was still uncircumcised. So then, he is the father of all believers that have not been circumcised, in order that tsdaqah be reckoned also to them. And he is also the father of the circumcised who not only are circumcised but who also walk in the footsteps of the uncircumcised 'emuwnah of our father, 'Avraham.
It was not through the Torah that 'Avraham received the promise, or to his Zera`, that he will be heir of the world, but through a tsdaqah that comes by 'emuwnah. For if those of the Torah are heirs, 'emuwnah has been voided, and the promise is rendered useless, because the Torah accomplishes wrath. For where there is no Torah there is no violation.
Therefore, it is by 'emuwnah, so that it may be by grace, to insure the promise to all of the descendants – not only to those who are of the Torah but also to those who are of the 'emuwnah of 'Avraham. He is the forefather of us all. As it is written: "I have appointed you a forefather of a nation of rabiym," before which he believed 'Elohiym – the One who revitalizes the muwtiym and calls things having no real existence as having real existence.
He who was beyond hope believed in expectation, in order to become the father of a nation of rabiym, just as it had been said, "So will your Zera` be." Without weakening in 'emuwnah, he did not consider that his body was already dead – being about a hundred years old – or that Sarah's womb was also dead. But he did not waver through unbelief at the promise of 'Elohiym, but was empowered through 'emuwnah, giving honor to 'Elohiym, being fully persuaded that 'Elohiym had power to do what He had promised. Thus "it was reckoned to him as tsdaqah." The words "it was reckoned to him" were written not for him alone, but also for us, to whom it is going to be reckoned – to those trusting in the One who resurrected Yeshuwah, our Lord, from the dead. He who was delivered for our `avon and was resurrected for our tsdaqah.
Therefore, since we have been made tsaddiyqiym through 'emuwnah, we have shalom with ha'Elohiym through our Lord, Yeshuwah haMashiyach, through whom we have gained access by 'emuwnah into this grace in which we stand firm. And we rejoice in the expectation of the Kabowd of 'Elohiym. Not only so, but we also rejoice in persecution, because we know that persecution produces perseverance, and perseverance proves, and proof convinces. And conviction is not shameful to us, because the checed of 'Elohiym has been poured out into our hearts through the Ruach haQodesh given to us.
You see, at just the right time, while we were weak, the Messiah dies for the rasha`iym. Very rarely will anyone die for a tsaddiyq, though for a good man someone might possibly dare to die. But ha'Elohiym demonstrates His own checed for us in this: While we were still chata'iym, the Messiah died for us.
Thus much more we will be saved from the wrath through Him, having now been made tsaddiyqiym by His blood! For if, being enemies, we were reconciled to 'Elohiym through the death of His Son, by much more, having been reconciled, we will be saved through His life! Not only is this so, but we also rejoice in ha'Elohiym through our Lord, Yeshuwah haMashiyach, through whom we have now received the reconciliation.
Because of this, just as chatta'ah entered the world through one man, and he, Maveth, through chatta'ah, and in this way he, Maveth, came into all men, causing all to commit chata' – for before the Torah, chatta'ah was in the world.
But chatta'ah is not reckoned when there is no Torah. Nevertheless, Maveth reigned from the time of 'Adam to the time of Mosheh, even over those who did not commit chata' like the pesha` of 'Adam, who is a type of the One to come.
But the miraculous faculty is not like the pesha`. For if the many died by the pesha` of the one man, how much more does the grace of 'Elohiym and the gift in the grace of the one Man, Yeshuwah haMashiyach, superabound to the rabiym! Again, the gift of 'Elohiym is not like the result of the one chatta': For, indeed, the judgment followed one and brought condemnation, but the miraculous faculty brought the `avon of rabiym to tsdaqah. For if, by the one pesha`, Maveth reigned through that one, those receiving the superabundance of the grace and of the gift of tsdaqah will reign much more, resting in Chay through the one Man, Yeshuwah haMashiyach.
Consequently, just as the result of one pesha` was condemnation for all men, so also through one act of tsdaqah all men are purposed to tsdaqah of Chay. For just as through the inattention of the one man the rabiym were made chata'iym, so also through the attentive heeding of the one Man the rabiym will be appointed as tsaddiyqiym.
But the Torah entered stealthily so that the `avon would increase. But where chatta'ah increased, grace superabounded all the more, so that, just as chatta'ah reigned through Maveth, so also grace would reign through tsdaqah, to chay l`Owlam through Yeshuwah haMashiyach, our Lord.
What will we say, then? Should we continue in chatta'ah so that grace might superabound? Not so! How will we who died to chatta'ah still live in it? Or are you unaware that all of us who were baptized into Yeshuwah haMashiyach were baptized into His death? We were therefore buried with Him through baptism into death, in order that, just as the Messiah was resurrected from the dead through the Kabowd of the Father, we too live in revitalization of Chay.
If we have become united with Him in the means of His death, so will we become with the resurrection. Acknowledge this – that our worn out self was crucified with Him that the body of chatta'ah be rendered useless, that we would no longer serve chatta'ah – because anyone who has died has been rendered innocent of chatta'ah.
But, if we died with the Messiah, we believe that we will also live with Him, knowing that the Messiah, having been resurrected, cannot die again; Maveth no longer has mastery over Him. For, by the fact that He died, He died to chatta'ah once for all; but by the fact that He lives, He is Chay ha'Elohiym.
In the same way, reckon your self to be indeed dead to chatta'ah, and chayiym of ha'Elohiym, in Yeshuwah haMashiyach. Therefore, do not let chatta'ah reign in your mortal body, so that you obey its desires. Do not present the parts of your body to chatta'ah, as weapons of risha`, but rather present your nephesh to 'Elohiym, as from dead to of chayiym; and present the parts of your body to 'Elohiym as weapons of tsdaqah. For chatta'ah will not be your master, because you are not under the Torah, but under grace!
What then? Should we remain chatta'ah because we are not under the Torah but under grace? Not so! Don't you know that when you partner yourselves with someone to obey as slaves, you are slaves to the one whom you obey – whether slaves of chatta'ah, which leads to Maveth, or of attentive listening, which leads to Tsaddiyq? But thanks be to 'Elohiym that, though you were slaves of chatta'ah, you wholeheartedly obeyed the model of doctrine which was delivered to you. And, having been freed from chatta'ah, you enslaved yourself to Tsaddiyq.
I put this in human terms because of the weakness of your nature. Just as you partnered the parts of your body as slaves to tame' and to `avon added to `avon, so now present the parts of your body as slaves to Tsaddiyq leading to qadoshiym. When you were slaves of chatta'ah, you were free from Tsaddiyq. What fruit did you possess at that time? Towards which you are now ashamed?
Those things result in death! But now having been freed from chatta'ah and having become enslaved to 'Elohiym, your fruit leads you to be set apart, and the result is Chay l`Owlam. For the wages for a soldier of chatta'ah are of Maveth, but the miraculous faculty of 'Elohiym is of Chay l`Owlam in Yeshuwah haMashiyach, our Lord.
Or, are you unaware, brothers – for I am speaking to those who know the Torah – that the Torah has authority over a man only as long as he lives? For example, by the Torah a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the covenant with the man. So then, if she marries another man while her husband is still alive, she is discerned an adultress. But if her husband dies, she is released from that covenant and is not an adultress, even though she marries another man.
So also, my brothers, you were made dead to the Torah through the body of the Messiah, that you might belong to Another, to the One who was resurrected from the dead, that we may bear fruit to 'Elohiym. For when we were content in chatta'ah, the influences of chatta'ah through the Torah were at work in the parts of our bodies, so that we bore fruit for Maveth. But now, we have been freed from the Torah, dying to that which held us captive, so that we serve in the renewal of the nephesh, and not in the antiquatedness of the writing.
Did that which is of Towb, then, become death for me? Not so! But chatta'ah, in order that it be recognized as chatta'ah, produced death to me through what was good, so that chatta'ah would become far more depraved to the chatta', through the mitsvah.
We know that the Torah is divinely supernatural; but I am worldly, having been sold under chatta'ah. I do not understand why I do what I do. For I do what I do not want and I do what I hate, and if what I do not desire, this I do, then I agree with the Torah. That is good! But now, I no longer do it, but chatta'ah lives in me. For, I understand that nothing good lives in me, in my worldly flesh. For the desire is present in me, but I cannot fully work the good. For what I do is not the good I desire; but what I do not desire – this thing that I do is ra`ah! Now if I do what I do not want to do, it is no longer I who do it, but it is chatta'ah living in me that does it.
So I perceive this law: When I want to do good, ra`ah is right there with me. For I delight in the Torah of 'Elohiym in my inner self; but I see another law at work in the parts of my body, waging war against the Torah in my intellect and making me a captive to the law of chatta'ah, the one living in the parts of my body. What a wretched man I am! Who will deliver me from the body of this Maveth? I thank ha'Elohiym – through Yeshuwah haMashiyach, our Lord!
So then, truly I am a servant of the Torah of 'Elohiym with the will, but in the flesh a servant of the law of chatta'ah.
Therefore, there is now no condemnation to those in Yeshuwah haMashiyach, for the law of Ruach haChay found in Yeshuwah haMashiyach set me free from the law of chatta'ah and Maveth. For the Torah is powerless, in that it was weakened through the flesh, so ha'Elohiym sent His Son in the likeness of a worldly chatta' and, with respect to chatta'ah, He suppressed the chatta' into the flesh, in order that the mishpatiym of the Torah are satisfied in us, who do not live according to the flesh, but according to the nephesh.
Those who live according to the flesh are set on what that nature desires; but those who live by the nephesh are set on what haRuach desires. The flesh is set on Maveth, but the nephesh is set on Chay and shalom. Therefore, the determination of the flesh is enmity toward 'Elohiym. It does not submit to the rule of 'Elohiym, nor can it do so. Those who are in the flesh state have not been enabled to please 'Elohiym.
You, however, are not in the natural, but in haRuach, since Ruach ha'Elohiym lives in you. So, if anyone does not have Ruach haMashiyach, that one does not belong to Him. But if the Messiah is in you, the body is indeed dead, because of chatta'ah, but the nephesh is revived, because of Tsaddiyq. And if haRuach of the One who resurrected Yeshuwah from the dead lives in you, the One who resurrected the Messiah from the dead will also give life to your mortal bodies through the in-dwelling of His Ruach in you.
Therefore, brothers, we have an obligation – but it is not to the flesh, to live according to it. For if you live according to the flesh, you are going to die; but if by haRuach you put to death the practices of the body, you will live, because those who are led by Ruach ha'Elohiym are sons of 'Elohiym. For you did not receive back a spirit of slavery to fear, but you received a nephesh of adoption, by which we cry, "Abba, Father!" HaRuach Herself testifies with our nephesh that we are children of 'Elohiym. And, if we are children, then we are also heirs – truly heirs of 'Elohiym and co-heirs of the Messiah, if indeed we suffer together with Him, that we may also be honored together.
I consider that our present sufferings are not worth comparing to the coming of Kabowd, who will be revealed in us. The creation waits in intense anticipation for the revelation of the sons of 'Elohiym it is fully expecting. For the creation was subjected to a state of impermanence, not willingly, but by the will of the One who subjected it, in expectation that the creation itself will be liberated from the bondage of decay and brought into the freedom of the Kabowd of the children of 'Elohiym.
We know that the whole creation groans as one and sympathizes in expectation of relief from suffering right up to the present time. Not only that, but we ourselves, who have the firstfruit of haRuach, also groan inwardly, fully expecting adoption and the redemption of our body. For by this expectation we are saved. But expectation that is seen is no expectation at all. Who expects what he already has? But if we expect what we do not see, we fully expect it!
In the same way, haRuach joins in to help us in our weaknesses. We do not know what we ought to pray for, but haRuach Herself pleads our case with unutterable groans. And He who searches the hearts knows the intellect of haRuach, because She pleads for qadoshiym in full accordance with 'Elohiym.
And we know that for those who love Him ha'Elohiym works all things for good, for those who have been called according to His will. For those He foresaw He also predetermined, to conform to the likeness of His Son, for Him to be Firstborn among many brothers. And those He predetermined, He also called; those He called, He also made qadoshiym; those He made qadoshiym, He also exalted.
What, then, will we say in response to this? If ha'Elohiym is for us, who is against us? He who truly did not spare His own Son, but gave Him up for us all – how will He not also, along with Him, freely give us all things? Who will bring any charge against those whom 'Elohiym has chosen? It is 'Elohiym who renders qadoshiym. Who is he that condemns? The Messiah, He who died – more than that, who was resurrected – is resting as Yamiyn of 'Elohiym and is also pleading our case. Who shall separate us from the checed of the Messiah? Will troubles or worries or persecutions or famines or nakedness or dangers or war? As it is written: "For your sake we die all day long; we are reckoned as sheep to be slaughtered."
But in all these things we overcome, through the One who loves us. For I am convinced that neither death, life, mal'akiym, shediym, miraculous power, the present, the future, height, depth, nor any other created thing will be able to separate us from the checed of 'Elohiym that is in Yeshuwah haMashiyach, our Lord.
I speak the truth in the Messiah – I am not lying – my conscience testifies for me in the Ruach haQodesh that my sorrow is great and unceasing anguish is in my heart. For I could wish that I myself were cursed and cut off from the Messiah for the sake of my brothers, my fellow countrymen, according to physical descent. They are children of Yisra'el, those of the adoption and the Kabowd, the Briytiym, the giving of the Torah, the Divine service and the promises. Theirs are the patriarchs, and from them is traced the Messiah, according to physical descent, He, being over all, 'Elohiym forever praised! Amen.
It is not as though the Word of 'Elohiym had failed. For not all who are descended from Yisra'el are Yisra'el. Nor because they are descendants of 'Avraham are they all his children. On the contrary, "It is through Yitschaq that your Zera` will be reckoned." In other words, it is not the children of the flesh who are children of 'Elohiym, but it is the children of the promise who are reckoned to be of Zera`. For this was how the promise was stated: "At the appointed time I will come, and Sarah will have a Son."
Not only that, but the children of Ribqah had one and the same father, our forefather Yitschaq. Yet, before being born or anything good or bad being done – in order that the purpose of 'Elohiym in choosing could stand: not by actions, but the One who calls – she was told, "The older will serve the younger." Just as it is written: "Ya`aqob I loved, but `Esav I hated."
What then should we say? Is 'Elohiym unfair? Not so! For He says to Mosheh, "I will have mercy on whomever I have mercy, and I will pity whomever I pity."
It does not, therefore, depend on man's will or effort, but on the One showing pity – 'Elohiym. For the Scripture says to Par'oh: "And for this reason I have preserved you, in order to cause you to see Aleph/Tav, My Kowach, and to declare My Name in all the world." Therefore 'Elohiym has pity on whom He wills to have pity, and He hardens whom He wills to harden.
Then, you will say to me: "So why does 'Elohiym still find fault? For who resists His will?" But who are you, human, to speak against ha'Elohiym? "Shall what is formed say to Him who formed it, `Did He not make me?'" Does not the potter have the right to make out of the same lump of clay a container for valuables and another for everyday use?
But, what if ha'Elohiym, determined to show His wrath and make His Kowach known, bore with great patience the objects of His wrath – prepared for destruction, and He did this to make the riches of His Kabowd known to the objects of pity, whom He prepared in advance for Kabowd – whom He also called, not only those of us from the Yhuwdim but also from the gentiles? As He says in Howshea`: "I, Aleph/Tav, will pity Lo'-Ruchamah. And I will say to Lo'-`Amiy, you are My people," and, "And it will come to pass, in the place where it was said to them, `You are not My people,' they will be called 'children of 'El Chay.' "
Ysha`yahuw cries out on behalf of Yisra'el: "Though the number of the children of Yisra'el will be like the sand by the sea, only the smallest remnant will be saved.” Because of the Word, YHWH will completely finish and fulfill what He will do in the world.
It is just as Ysha`yahuw said previously: "Unless YHWH Tsba'owt will leave us a tiny remnant, we will become like Cdom, we will be compared to `Amorah."
What then will we say? That the gentiles, who did not pursue Tsaddiyq, have obtained a righteousness, but a righteousness that is of personal belief; but Yisra'el, who pursued a form of tsdaqah, has not attained any form of tsdaqah. Why not? Because they pursued it not by 'emuwnah, but as if it were by actions required by the Torah. They were tripped up by the "'eben negeph." As it is written: "Behold, I will establish a building block in Tsiyown … an 'eben of affliction and a tsuwr of stumbling … but the one who trusts will never be dismayed."
Brothers, my heart's desire and prayer to ha'Elohiym for Yisra'el is for them to be saved. For I testify about them that they have zeal for 'Elohiym, but it is not based on da`ath. For, being ignorant of the 'Elohiym of Tsaddiyq and seeking to establish their own righteousness, they did not submit to the tsdaqah of 'Elohiym, because the Messiah is the goal of the Torah, the purpose of tsdaqah, to everyone who believes.
Mosheh describes the tsdaqah of the Torah: “the man who attentively listens to these things will live by them.” But the tsdaqah of 'emuwnah says: "Do not say in your heart, `Who will ascend into Shamayim?' (that is, the Messiah leading them down) or `Who is this who will descend into the Abyss?'" (that is, the Messiah leading them up from the dead). But what does it say? "The Word is near you; it is in your mouth and in your heart."
This is the Word of 'emuwnah that we are proclaiming. Because, if you confess with your mouth, "Yeshuwah is YHWH," and believe in your heart that ha'Elohiym resurrected Him from the dead, you will be being saved. For it is with the heart that one trusts, resulting in tsdaqah, and it is with the mouth that one witnesses, resulting in salvation. As the Scripture says, "Anyone who trusts in Him will not be put to shame." For there is no difference between Yhuwdiy and Greek – for the same Lord of all is treasure to all who call on Him, for, "Everyone who calls on the Name of YHWH will be saved."
How, then, can they call on the One in whom they have not trusted? And how can they trust in the One of whom they have not heard? And how can they hear without preaching? And how can they preach unless they are sent? As it is written, "How beautiful they are, among the hariym, the feet of he who declares good news, who will attentively listen to Shalowm!"
But not all listen attentively to the Gospel. For Ysha`yahuw says, "YHWH, who has believed our message?" Consequently, 'emuwnah comes from discernment, and discerning is through haDbar, the Messiah. But I ask: Did they not hear? Of course they did: "Their measuring line has gone out into all the world, their subject matter to the ends of the globe."
Again I ask: Did Yisra'el not discern it? First, Mosheh says, "I will make them envious by a non-people; I will make them angry by a despised gentile."
But, Ysha`yahuw boldly says, "I will be sought by those who have not asked; I will be revealed to those who have not sought Me."
But to Yisra'el He says, "All the age long I have stretched out My hand to a rebellious people who walk the way that is not of Towb, according to their own will."
I ask then: Didn't ha'Elohiym reject His people? Not so! For even I am a descendant of Yisra'el, a descendant of 'Avraham, of the tribe of Binyamiyn. Ha'Elohiym did not reject His people, whom He foreknew. Don't you know what the Scripture says concerning 'Eliyahuw – how he appealed to 'Elohiym against Yisra'el: "Lord, they have killed Your nabiy'im and torn down Your altars; I am the only one left, and they desire my nephesh"? And what was the Divine answer to him? "I have reserved for Myself seven thousand who have not bowed the knee to Ba`al." So too, at the present time there has come a remnant chosen through grace. And if by grace, then it is no longer by their own actions; otherwise, grace would no longer be grace.
What then? What Yisra'el sought so earnestly she did not obtain, but the chosen ones did, and the rest were hardened, as it is written: "'Elohiym gave them a spirit of stupor, eyes so that they could not see and ears so that they could not hear, to this very day."
And Daviyd says: "Their Shulchan will become a trap before them, and shalom will become a hook for the nose. Their eyes will become darkened from seeing visions, and their backs constantly trembling."
Again I ask: Did they stumble so as to fall? Not so! Rather, because of their pesha`, salvation has come to the gentiles to make them envious. But if their pesha` means treasure for the world, and their loss means treasure for the gentiles, how much more will be their fulfillment!
I am talking to you, the gentiles, since I am indeed a shalach of gentiles, and I make much of my service, in the hope that I may somehow arouse my own race to envy and some of them might be saved. For if their rejection is for the reconciliation of the world, what will their reception be but life from the dead? If the first fruit is of Qadowsh, so is the lump of dough, and if the root is of Qadowsh, so are the branches.
So, if some of the branches have been broken off, and you, being a wild olive shoot, have been grafted in among them, and became sharers in the richness from the olive tree, do not brag against those branches. But, if you brag, consider this: You do not support the Sheresh, but the Sheresh supports you. You will say then, "Branches were broken off so that I could be grafted in." Well enough, but they were broken off because of apathy, and you stand by 'emuwnah. Do not be arrogant, but reverent! For if ha'Elohiym did not spare the natural branches, He will not spare you either.
Consider therefore the goodness and severity of 'Elohiym: severity to those having fallen, but goodness to you, provided that you continue in the goodness. Otherwise, you also will be cut off. And if they do not continue in apathy, they will be grafted in, for ha'Elohiym is able to graft them in again. After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural ones, be grafted into their own olive tree!
I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: a callousness through division has happened to Yisra’el, until the fulfillment of the gentiles comes to fruition. And in this manner all Yisra'el will be made whole, as it is written: "The Deliverer will come from Tsiyown; He will turn risha` away from Ya`aqob. And this is My Briyth with them when I take away their chatta'ah."
Indeed, as far as the Gospel is concerned, they are enemies among you; but as far as choosing, they are beloved for the sake of the forefathers, for irrevocable are the miraculous faculties and the invitation of 'Elohiym. For even as you disobeyed ha'Elohiym then, now you have received pity as a result of their stubbornness, now for this reason also they have become stubborn as a result of your pity, that they could also obtain pity. For 'Elohiym has bound all men over to stubbornness so that He may show mercy to them all.
Oh, the depth of the treasure of the chakmah and da`ath of 'Elohiym! How unsearchable is His mishpat, and His Way is beyond tracing out!
"Who has known the intellect of YHWH? Or who has become His counselor?"
"Or, who first gave to Him, that it should be repaid to him?"
For of him, and through Him, and to Him are all things. He is the Kabowd forever! Amen.
Therefore, I urge you, brothers, in the pity of 'Elohiym, to present your body as a living sacrifice, set apart, and fully agreeable with ha'Elohiym, as your reasonable service. And, do not be conformed to this world, but be metamorphosed by the renewing of your intellect, to prove to yourself the will of 'Elohiym, which is beneficial, fully agreeable and maturing.
For by the grace given me I say to everyone among you: Do not think of yourself more highly than you ought, but rather consider yourself soberly, in accordance with the measure of 'emuwnah ha'Elohiym has given you. Just as each of us has one body with many parts, and these parts do not all have the same function, so in the Messiah we who are many form one Body, and each part belongs to each other. We have different gifts, according to the grace given us. If a gift is prophesying, it is in proportion to 'emuwnah. If it is serving, be satisfied with service; if it is teaching, be satisfied with teaching; if it is encouraging, be satisfied with encouraging; if it is contributing to the needs of others, be satisfied with giving generously; the one shepherding, be diligent; if it is showing pity, let him do it cheerfully.
Checed must exist without hypocrisy. Detest utterly what is evil; cling to the good. Be kindly affectionate to one another in love of the brethren. Honor one another above self. Be diligent, not lazy, burning in the nephesh, serving YHWH. Rejoice in expectation, endure persecution, and continue earnestly in prayer. Share with qadoshiym who are in need, practicing hospitality.
Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not become conceited.
Do not repay anyone evil for evil, being careful to do what is fair before all men. If it is possible, as far as it depends on you, live at shalom with all men. Do not avenge yourself, beloved, but give way to anger, for it is written: “'It is Mine to avenge; I will repay,' says YHWH. “If your enemy is hungry, feed him lachem; if he is thirsty, give him mayim. In doing this, you will heap burning coals on his head.”
Do not be overcome by Rasha`, but overcome the Rasha` through Towb.
Let every nephesh be subordinate to the higher authority, for there is no authority except through 'Elohiym, but the authority has become so through the orderly arrangement of 'Elohiym. Consequently, he who rebels against the authority is rebelling against what ha'Elohiym has arranged, and those who oppose it bring condemnation on themselves. For the Ro'sh holds no terror for those who are workers of good, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do good and you will be praised for it. For he is a servant of 'Elohiym given to you for good. But if you do what is of the Rasha`, be afraid. For he does not carry the sword for nothing, because he is a servant of 'Elohiym, carrying justice out for the purpose of condemnation to the doer of ra`ah. Therefore, it is necessary to be subordinate, not only because of condemnation but also through moral consciousness.
This is also why you pay tribute, for they are servants of 'Elohiym, who give their full attention to this very thing. Give to all what is owed: to the one due individual assessment, assess him; to the one due termination, terminate him; to the one due reverence, revere Him; to the one due honor, honor Him.
Let no obligation remain outstanding, except checed for one another, for he who has checed for another has satisfied the Torah. For, "You will not commit adultery," "You will not murder," “You will not steal," " You will not covet," and whatever other mitsvah there may be, are summed up in this one word: "You will have checed for your flock-mate as for yourself." Checed does no act of injury to the flock-mate. Therefore checed satisfies the Torah.
And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is advancing; the day approaches. So let us throw off the acts of the darkness and put on the weapons of ha'Owr. Let us behave decently, as in that Day, not in reveling and drunkenness, not in fornication and debauchery, not in quarreling and jealousy. Rather, clothe yourselves with the Lord Yeshuwah haMashiyach, and you will not give thought to gratify those desires.
Accept anyone who is weak in 'emuwnah, without judging reasons. One indeed has enough 'emuwnah to eat everything, but one who is weak eats only vegetables. The one who eats everything should not despise the one who does not eat, and the man who does not eat everything should not condemn the one who eats, for ha'Elohiym has accepted him. Who are you to judge someone else's servant? To his own master he stands firm or falls. But, he will stand firm, for the Lord is able to stand him up.
One man distinguishes one day from another; another man considers every day alike. Each one should be fully reassured in his own intellect. He who is mentally disposed to the day does so to YHWH. He who eats, eats to YHWH, for he gives thanks to 'Elohiym; and he who fasts, does so to the Lord and gives thanks to 'Elohiym. For not one of us lives by himself alone and not one of us dies by himself alone, because if we also live, YHWH is our life; and if we die, we die for YHWH. So, whether we live or die, we belong to YHWH.
For this very reason, the Messiah died and rose up and revived – so that He would be the Lord of both dead ones and chayiym. So then, why do you judge your brother? Or why do you despise your brother? For all will stand in the Presence of the Throne of 'Elohiym. It is written: “`As I am Chay,' says YHWH, `every knee will bow to Me; every tongue will acknowledge ha'Elohiym.'”
So then, each of us will give a reckoning of himself to 'Elohiym.
Therefore, let us stop condemning one another.
Instead, let us determine not to put an occasion of apostasy before the brother or any stumbling-block. I know, and am fully convinced in the Lord Yeshuwah, that nothing is tame' by itself. But if anyone regards something as tame', then for him it is tame'. If your brother is distressed because of your eating, you are no longer acting according to checed. Do not by your eating lose him for whom the Messiah died. Do not allow your Towb to be blasphemed. For Mamlahket ha'El is not about eating and drinking, but of tsdaqah, shalom and sameach in the Ruach haQodesh, because anyone who serves the Messiah in this way is in full agreement with ha'Elohiym and acceptable by men.
Therefore let us pursue the Shalowm, and He Himself for mutual edification. Do not destroy the work of 'Elohiym for the sake of eating. All things are taher, but it is wrong for a man to eat through an occasion of apostasy. It is better not to eat of the flesh or drink wine or to do anything else that will cause your brother to be tripped up.
Do you have 'emuwnah? Then, keep it between yourself and 'Elohiym. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts has been condemned if he eats, because his eating is not from 'emuwnah; and everything that does not come from 'emuwnah is chatta'ah.
We who are strong ought to bear with the failings of the weak and not please ourselves. Each of us should please his fellow for Towb, for confirmation. For even the Messiah did not please Himself but, as it is written: "The insults of those who insult You have fallen on Me." For everything that was written in the past was written to teach us, so that through cheerful endurance and the encouragement of the Scriptures we will have tiqvah.
And the 'Elohiym of cheerful endurance and encouragement gives you unity of purpose among yourselves, according to Yeshuwah haMashiyach, so that unanimously, with one voice, you will exalt the 'Elohiym and Father of our Lord, Yeshuwah haMashiyach.
Therefore, accept one another, just as the Messiah accepted you, in order to exalt ha'Elohiym. For I tell you that Yeshuwah haMashiyach has become a servant of circumcision, on behalf of 'Emeth ha'Elohiym, to confirm the promises of the forefathers, and the gentiles, for pity, to exalt ha'Elohiym, as it is written: "Therefore I will praise You among the gentiles; I will play music to Your Name."
Again, it says, "Rejoice, gentiles, with His people."
And again, "Halluw Aleph/Tav-YHWH, all gentiles, and shout to Him, all you who congregate."
And again, Ysha`yahuw says, "And it will come to pass, in that day, the Shoresh of Yishay, who is the One who stands as a sign for `amiym, will be followed by gentiles; He will be raised as a sign for gentiles."
The 'Elohiym of tiqvah will fill you with all sameach and shalom as you trust, that you will superabound, resting in tiqvah, through the miraculous power of the Ruach haQodesh.
I myself am convinced, my brothers, that you yourselves are full of goodness, complete in da`ath and competent to reprove one another gently. I have written you quite boldly, in part as a reminder to you, because of the grace given to me by ha'Elohiym. For I am a servant of Yeshuwah haMashiyach to the gentiles, to officiate as a kohen with regard to the Gospel of 'Elohiym, so that the offering of the gentiles will be acceptable to 'Elohiym, set apart by the Ruach haQodesh.
Therefore, I rejoice in Yeshuwah haMashiyach, He who is at the side of ha'Elohiym. I will not venture to speak of anything except what the Messiah has accomplished through me in leading the gentiles to obey 'Elohiym in speech and action – through the power of signs and miracles, through the power of Ruach ha'Elohiym. So from Yerushalayim all the way around to Illyricum, I have satisfied the Gospel of the Messiah. It has always been my ambition to preach the Gospel where the Messiah was not known, so that I would not be building on someone else's foundation. Rather, as it is written: "Those who were not told about Him will see, and those who have not heard will understand."
This is why I have been hindered so much from coming to you.
But now that there is no more place for me in these regions, and since I have been longing for many years to see you, I plan to do so when I go to Spain. I hope to visit you while passing through and to have you set me on my journey there, after I have enjoyed your company for a while. Now, however, I am on my way to Yerushalayim in service to His qadoshiym. For Macedonia and Achaia were pleased to make a contribution for His `anaviym, qadoshiym in Yerushalayim. They were pleased to do it, and indeed they owe it to them.
For if the gentiles have shared in their spiritual things, they should share with them their material things. So after I have completed this task and have made sure that they have received this fruit, I will go to Spain and visit you on the way. I know that when I come to you, I will come in the mature, inspired speech of the blessing of the Gospel of the Messiah.
I urge you, brothers, through our Lord, Yeshuwah haMashiyach, and through the checed of haRuach, to join me in my struggle through praying to ha'Elohiym on my behalf. Pray that I may be delivered from the unbelievers in Yhuwdah and that my service in Yerushalayim will be well-received by the qadoshiym, so that I will come to you in joyfulness, through the will of 'Elohiym, and together with you be refreshed. The 'Elohiym of Shalowm is with you all. Amen.
I commend to you our sister, Phoibe, a servant of the congregation in Cenchrea. I ask you to receive her in YHWH, in a way worthy of the qadoshiym, and to give her any help she may need from you, for she has been a helper of rabiym, and of myself.
Greet Prisca and Aquila, my fellow workers in Yeshuwah haMashiyach. They risked their lives for my nephesh. Not only I but all the congregations of the gentiles are grateful to them. Greet also the congregation that meets at their house.
Greet my beloved Epainetos, who was the first convert for the Messiah in the province of Asia.
Greet Maryam, who worked very hard for you.
Greet Andronicus and Junias, my relatives and fellow prisoners. They are outstanding among the shlachiym, and they were in the Messiah before I was.
Greet Amplias, whom I love in the Lord.
Greet Ourbanos, our fellow worker in the Messiah, and my beloved Stachys.
Greet Apelles, he approved in the Messiah.
Greet those of Aristoboulos.
Greet Herodion, my relative.
Greet those of Narkissos, those who are in the Lord.
Greet Truphaina and Truphosa, she who work hard in the Lord.
Greet Persis, she beloved, who has worked very hard in the Lord.
Greet Rhouphos, he chosen in the Lord, and his mother and mine.
Greet Asugkritos, Phlegon, Hermes, Patrobas, Hermas and the brothers with them.
Greet Philologos and Ioulia, Nereus and his sister, Olumpas and all the qadoshiym with them.
Greet one another with a kiss of Qadowsh. The congregations of the Messiah send greetings.
I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the doctrine which you learned to do. Turn away from them. For such ones are not serving our Lord, Yeshuwah haMashiyach, but their own appetites. By smooth talk and flattery they deceive the hearts of the unsuspecting. Everyone has heard about your attentive hearkening, so I rejoice over you; but I want you to be truly chakmiym with regard to Towb, and innocent with regard to the Rasha`.
The 'Elohiym of Shalowm will crush haSatan under your feet in a short time. The grace of our Lord Yeshuwah is with you.
Timotheos, my fellow worker, sends his greetings to you, as do Loukios, Iason and Sosipatros, my relative.
I, Tertios, who wrote down this letter, greet you in the Lord.
Gaios, my host, and the whole congregation, sends you greetings.
Erastos, who is the city's mayor, along with the brother Kouartos send you their greetings.
Now to the One who is able to confirm you, according to my Gospel, the proclamation of Yeshuwah haMashiyach, the revelation of the mystery hidden for long ages past, but now revealed and made known through the prophetic writings, and according to the mitsvah of 'El `Owlam, achieving the obedience of 'emuwnah to make it known among all gentiles – only to the chakmiym of 'Elohiym through Yeshuwah haMashiyach, who is Kabowd forever and ever!
Amen
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