• A. INTRODUCTION (1:1-15)

  • Paul’s introductory greeting; his apostleship (1:1-7)

  • Paul’s desire to visit his fellow believers in Rome (1:8-15)

• B. RIGHTEOUSNESS COMES BY GOD’S UNDESERVED KINDNESS THROUGH FAITH IN JESUS CHRIST (1:16–11:36)

  • 1. Faith essential for salvation (1:16, 17)

    • “The righteous one will live by reason of faith” (1:16, 17)

  • 2. God’s wrath against all ungodliness and unrighteousness (1:18-32)

    • Humans inexcusable for not glorifying God, the Creator (1:18-23)

    • God gave ungodly people up to uncleanness (1:24-27)

    • The consequences of not acknowledging God (1:28-32)

  • 3. God’s judgment on Jews and Greeks (2:1-16)

    • Warning against judging others; God will judge all impartially (2:1-11)

    • Those having law but who are disobedient will be judged by law (2:12, 13)

    • People of the nations have a law within themselves, their conscience (2:14-16)

  • 4. The Jews and the Law (2:17–3:8)

    • The one professing to follow the Law yet breaking it dishonors God (2:17-24)

    • Real circumcision is on the inside; the real Jew has a circumcised heart (2:25-29)

    • The Jews were entrusted with God’s sacred pronouncements (3:1, 2)

    • “Let God be found true, even if every man be found a liar” (3:3-8)

  • 5. God’s righteousness revealed apart from law (3:9-31)

    • All mankind, both Jews and Gentiles, are under sin (3:9-18)

    • No one will be declared righteous by works of law (3:19, 20)

    • Humans of all sorts who exercise faith in Christ declared righteous as a free gift (3:21-28)

    • God is not the God of the Jews only but also of people of the nations (3:29-31)

  • 6. Abraham declared righteous through faith before the Law was given (4:1-25)

    • Abraham’s faith counted to him as righteousness while he was yet uncircumcised (4:1-12)

    • Abraham received the promise through righteousness by faith (4:13-15)

    • The promise is sure to all who adhere to the faith of Abraham (4:16-25)

  • 7. Reconciliation to God; death through Adam, life through Christ (5:1-21)

    • Being declared righteous by faith leads to peace with God, joy, and hope (5:1-5)

    • From being sinners and enemies to being reconciled to God (5:6-11)

    • Through Adam’s sin, death has spread to all and rules as king (5:12-14)

    • God’s free gift through Christ results in a declaration of righteousness (5:15-17)

    • Rule by sin replaced with rule by undeserved kindness (5:18-21)

  • 8. A new life through baptism into Christ (6:1-23)

    • Those baptized into Christ are baptized into his death with hope of a resurrection like his (6:1-11)

    • Do not let sin rule in your bodies (6:12-14)

    • From slaves of sin to slaves of God (6:15-23)

  • 9. The purpose of the Law fulfilled; sin’s death-dealing power in all humans revealed (7:1-25)

    • Release from the Law illustrated (7:1-6)

    • Sin made known by the Law (7:7-12)

    • The struggle with sin (7:13-25)

  • 10. The righteous standing of those in union with Christ (8:1-39)

    • Living in harmony with the spirit pleases God and brings life and peace (8:1-11)

    • God’s spirit bears witness of adoption as sons (8:12-17)

    • The revealing of God’s sons eagerly awaited by human creation (8:18-21)

    • Creation now groaning in pain (8:22-25)

    • The spirit pleads with God for the holy ones (8:26, 27)

    • God makes his works cooperate for those who love him (8:28-30)

    • “If God is for us, who will be against us?” (8:31-34)

    • Nothing can separate righteous ones from God’s love (8:35-39)

  • 11. God’s sovereign will and natural Israel (9:1-33)

    • Paul expresses grief over his relatives, the Israelites (9:1-5)

    • Abraham’s true offspring (9:6-13)

    • God’s choosing not dependent on desire or effort of humans (9:14-18)

    • Unwise to find fault with the choice made by God, the Potter (9:19-26)

    • Only a remnant of natural Israel will be saved (9:27-29)

    • Israel stumbled by not showing faith (9:30-33)

  • 12. How to attain a righteous standing before God (10:1-21)

    • Christ is the end of the Law (10:1-4)

    • Righteousness results from faith; public declaration for salvation (10:5-10)

    • Both Jews and Greeks need to call on the name of Jehovah to be saved (10:11-13)

    • Preachers sent out so that others can hear, believe, and call on Jehovah (10:14, 15)

    • Fleshly Israel’s lack of response was due to lack of faith, not lack of opportunity (10:16-21)

  • 13. The salvation of all Israel illustrated by an olive tree (11:1-36)

    • Rejection of natural Israel not total (11:1-16)

    • Because of lack of faith on their part, some of Israel’s natural branches were broken off and “wild” non-Israelite ones were grafted in (11:17-24)

    • The sacred secret reveals how all spiritual Israel will be saved (11:25-32)

    • “O the depth of God’s riches and wisdom and knowledge!” (11:33-36)

• C. ADVICE ON TRUE CHRISTIAN LIVING (12:1–15:13)

  • 1. Wholehearted worship of God and proper behavior toward fellow believers and others (12:1-21)

    • Present your bodies as a living sacrifice, holy, with your power of reason (12:1, 2)

    • Christians have different gifts but are part of one body (12:3-8)

    • Show love and honor to fellow believers; display zeal, endurance, and submission in serving Jehovah (12:9-16)

    • “Keep conquering the evil with the good” (12:17-21)

  • 2. True Christians and the State (13:1-7)

    • Subjection to “the superior authorities” serving as God’s ministers (13:1-4)

    • Render to authorities what is due them (13:5-7)

  • 3. Fulfilling the law of love, and staying awake (13:8-14)

    • Do not owe anything but love to anyone; love is the law’s fulfillment (13:8-10)

    • Walk decently as in the daytime, and imitate Jesus (13:11-14)

  • 4. Work for unity; God’s Kingdom means righteousness, peace, and joy (14:1–15:13)

    • Do not judge one another (14:1-12)

    • Do not cause others to stumble (14:13-18)

    • Pursue peace and things that build one another up (14:19-23)

    • Follow the example of Christ, who did not please himself (15:1-6)

    • “Welcome one another”; the nations will glorify God (15:7-13)

• D. PAUL REVIEWS HIS MINISTRY AND LOOKS AHEAD (15:14-29)

  • Paul engaged in the holy work of the good news of God (15:14-16)

  • Paul describes his activity so far (15:17-21)

  • No longer having untouched territory nearby, Paul intends to go to Spain via Rome (15:22-24)

  • Paul to travel to Jerusalem with the contributions from Macedonia and Achaia (15:25-29)

• E. FINAL EXHORTATION AND GREETINGS (15:30–16:27)

  • Paul urges the Christians in Rome to pray for him (15:30-33)

  • Paul introduces Phoebe, a minister of the Cenchreae congregation (16:1, 2)

  • Paul’s personal greetings to individual Christians in Rome (16:3-16)

  • Warning against divisions (16:17-19)

  • God will crush Satan shortly (16:20)

  • Greetings from Paul’s coworkers (16:21-24)

  • Glory to God, who alone is wise, through Jesus Christ (16:25-27)

1 Paul, a slave of Christ Jesus and called to be an apostle, set apart for God’s good news,+ 2 which he promised beforehand through his prophets in the holy Scriptures,+ 3 concerning his Son, who came to be from the offspring of David+ according to the flesh,+ 4 but who with power was declared God’s Son+ according to the spirit of holiness by means of resurrection from the dead+—yes, Jesus Christ our Lord. 5 Through him we received undeserved kindness and an apostleship+ with a view to obedience by faith among all the nations+ respecting his name, 6 among which nations you also have been called to belong to Jesus Christ— 7 to all those who are in Rome as God’s beloved ones, called to be holy ones:+

May you have undeserved kindness and peace from God our Father and the Lord Jesus Christ.

8 First of all, I give thanks to my God through Jesus Christ concerning all of you, because your faith is talked about throughout the whole world. 9 For God, to whom I render sacred service with my spirit in connection with the good news about his Son, is my witness of how without ceasing I always mention you in my prayers,+ 10 begging that if at all possible I may now at last succeed in coming to you by God’s will. 11 For I am longing to see you, that I may impart some spiritual gift to you for you to be made firm; 12 or, rather, that we may have an interchange of encouragement+ by one another’s faith, both yours and mine.

13 But I do not want you to be unaware, brothers, that many times I have intended to come to you—but I have been prevented until now—in order that I might acquire some fruitage also among you just as among the rest of the nations. 14 Both to Greeks and to foreigners, both to wise and to senseless ones, I am a debtor;+ 15 so I am eager to declare the good news also to you there in Rome.+ 16 For I am not ashamed of the good news;+ it is, in fact, God’s power for salvation to everyone having faith,+ to the Jew first+ and also to the Greek.+ 17 For in it God’s righteousness is being revealed by faith and for faith,+ just as it is written: “But the righteous one will live by reason of faith.”+

18 For God’s wrath+ is being revealed from heaven against all ungodliness and unrighteousness of men who are suppressing the truth+ in an unrighteous way, 19 because what may be known about God is clearly evident among them, for God made it clear to them.+ 20 For his invisible qualities are clearly seen from the world’s creation onward, because they are perceived by the things made,+ even his eternal power+ and Godship,+ so that they are inexcusable.+ 21 For although they knew God, they did not glorify him as God nor did they thank him, but they became empty-headed in their reasonings and their senseless hearts became darkened.+ 22 Although claiming they were wise, they became foolish 23 and turned the glory of the incorruptible God into something like the image of corruptible man and birds and four-footed creatures and reptiles.*+

24 Therefore, God, in keeping with the desires of their hearts, gave them up to uncleanness, so that their bodies might be dishonored among them. 25 They exchanged the truth of God for the lie and venerated* and rendered sacred service to the creation rather than the Creator, who is praised forever. Amen. 26 That is why God gave them over to disgraceful sexual passion,+ for their females changed the natural use of themselves into one contrary to nature;+ 27 likewise also the males left the natural use of the female and became violently inflamed in their lust toward one another, males with males,+ working what is obscene and receiving in themselves the full penalty, which was due for their error.+

28 Just as they did not see fit to acknowledge God,* God gave them over to a disapproved mental state, to do the things not fitting.+ 29 And they were filled with all unrighteousness,+ wickedness, greed,+ and badness, being full of envy,+ murder,+ strife, deceit,+ and malice,+ being whisperers, 30 backbiters,+ haters of God, insolent, haughty, boastful, schemers of what is harmful,* disobedient to parents,+ 31 without understanding,+ false to agreements, having no natural affection, and merciless. 32 Although these know full well the righteous decree of God—that those practicing such things are deserving of death+—they not only keep on doing them but also approve of those practicing them.

2 Therefore you are inexcusable, O man, whoever you are,+ if you judge; for when you judge another, you condemn yourself, because you who judge practice the same things.+ 2 Now we know that God’s judgment is in harmony with truth, against those who practice such things.

3 But do you suppose, O man, that while you judge those who practice such things and yet you do them, you will escape the judgment of God? 4 Or do you despise the riches of his kindness+ and forbearance+ and patience,+ because you do not know that God in his kindness is trying to lead you to repentance?+ 5 But according to your stubbornness and your unrepentant heart, you are storing up wrath for yourself on the day of wrath and of the revealing of God’s righteous judgment.+ 6 And he will pay back to each one according to his works:+ 7 everlasting life to those who are seeking glory and honor and incorruptibleness+ by endurance in work that is good; 8 however, for those who are contentious and who disobey the truth but obey unrighteousness, there will be wrath and anger.+ 9 There will be tribulation and distress on every person who works what is harmful, on the Jew first and also on the Greek; 10 but glory and honor and peace for everyone who works what is good, for the Jew first+ and also for the Greek.+ 11 For there is no partiality with God.+

12 For all those who sinned without law will also perish without law;+ but all those who sinned under law will be judged by law.+ 13 For the hearers of law are not the ones righteous before God, but the doers of law will be declared righteous.+ 14 For when people of the nations, who do not have law,+ do by nature the things of the law, these people, although not having law, are a law to themselves. 15 They are the very ones who demonstrate the matter of the law to be written in their hearts, while their conscience is bearing witness with them, and by* their own thoughts they are being accused or even excused. 16 This will take place in the day when God through Christ Jesus judges the secret things of mankind,+ according to the good news I declare.

17 If, now, you are a Jew in name+ and rely on law and take pride in God, 18 and you know his will and approve of things that are excellent* because you are instructed out of the Law,+ 19 and you are convinced that you are a guide of the blind, a light for those in darkness, 20 a corrector of the unreasonable ones, a teacher of young children, and having the framework of the knowledge and of the truth in the Law— 21 do you, however, the one teaching someone else, not teach yourself?+ You, the one preaching, “Do not steal,”+ do you steal? 22 You, the one saying, “Do not commit adultery,”+ do you commit adultery? You, the one abhorring idols, do you rob temples? 23 You who take pride in law, do you dishonor God by your transgressing of the Law? 24 For “the name of God is being blasphemed among the nations because of you,” just as it is written.+

25 Circumcision+ is, in fact, of benefit only if you practice law;+ but if you are a transgressor of law, your circumcision has become uncircumcision. 26 If, therefore, an uncircumcised person+ keeps the righteous requirements of the Law, his uncircumcision will be counted as circumcision, will it not?+ 27 And the physically uncircumcised person will, by carrying out the Law, judge you who are a transgressor of law despite having its written code and circumcision. 28 For he is not a Jew who is one on the outside,+ nor is circumcision something on the outside, on the flesh.+ 29 But he is a Jew who is one on the inside,+ and his circumcision is that of the heart+ by spirit and not by a written code.+ That person’s praise comes from God, not from people.+

3 What, then, is the advantage of the Jew, or what is the benefit of circumcision? 2 A great deal in every way. First of all, that they were entrusted with the sacred pronouncements of God.+ 3 What, then, is the case? If some lacked faith, will their lack of faith invalidate the faithfulness of God? 4 Certainly not! But let God be found true,+ even if every man be found a liar,+ just as it is written: “That you might be proved righteous in your words and might win when you are being judged.”+ 5 However, if our unrighteousness highlights God’s righteousness, what are we to say? God is not unjust when he expresses his wrath, is he? (I am speaking in human terms.)+ 6 By no means! How, otherwise, will God judge the world?+

7 But if by my lie the truth of God has been made more prominent to his glory, why am I also being judged as a sinner? 8 And why not say, just as some men falsely claim that we say, “Let us do bad things that good things may come”? The judgment against those men is in harmony with justice.+

9 What then? Are we in a better position? Not at all! For above we have made the charge that Jews as well as Greeks are all under sin;+ 10 just as it is written: “There is not a righteous man, not even one;+ 11 there is no one who has any insight; there is no one who searches for God. 12 All men have turned aside, all of them have become worthless; there is no one who shows kindness, not so much as one.”+ 13 “Their throat is an open grave; they have deceived with their tongues.”+ “Venom of asps is behind their lips.”+ 14 “And their mouth is full of cursing and bitterness.”+ 15 “Their feet are swift to shed blood.”+ 16 “Ruin and misery are in their ways, 17 and they have not known the way of peace.”+ 18 “There is no fear of God before their eyes.”+

19 Now we know that all the things the Law says, it addresses to those under the Law, so that every mouth may be silenced and all the world may become accountable to God for punishment.+ 20 Therefore, no one will be declared righteous before him by works of law,+ for by law comes the accurate knowledge of sin.+

21 But now apart from law God’s righteousness has been revealed,+ as the Law and the Prophets bear witness,+ 22 yes, God’s righteousness through the faith in Jesus Christ, for all those having faith.+ For there is no distinction.+ 23 For all have sinned and fall short of the glory of God,+ 24 and it is as a free gift+ that they are being declared righteous by his undeserved kindness+ through the release by the ransom paid by Christ Jesus.+ 25 God presented him as an offering for propitiation+ through faith in his blood.+ This was to demonstrate his own righteousness, because God in his forbearance was forgiving the sins that occurred in the past. 26 This was to demonstrate his own righteousness+ in this present season, so that he might be righteous even when declaring righteous the man who has faith in Jesus.+

27 Where, then, is the boasting? There is no place for it. Through what law? That of works?+ No indeed, but through the law of faith. 28 For we consider that a man is declared righteous by faith apart from works of law.+ 29 Or is he the God of the Jews only?+ Is he not also the God of people of the nations?+ Yes, also of people of the nations.+ 30 Since God is one,+ he will declare circumcised people righteous+ as a result of faith and uncircumcised people righteous+ by means of their faith. 31 Do we, then, abolish law by means of our faith? Not at all! On the contrary, we uphold law.+

4 That being so, what will we say was gained by Abraham, our forefather according to the flesh? 2 For instance, if Abraham was declared righteous as a result of works, he would have reason to boast, but not with God. 3 For what does the scripture say? “Abraham put faith in Jehovah, and it was counted to him as righteousness.”+ 4 Now to the man who works, his pay is not counted as an undeserved kindness but as something owed to him. 5 On the other hand, to the man who does not work but puts faith in the One who declares the ungodly one righteous, his faith is counted as righteousness.+ 6 Just as David also speaks of the happiness of the man to whom God counts righteousness apart from works: 7 “Happy are those whose lawless deeds have been pardoned and whose sins have been covered; 8 happy is the man whose sin Jehovah will by no means take into account.”+

9 Does this happiness, then, only come to circumcised people or also to uncircumcised people?+ For we say: “Abraham’s faith was counted to him as righteousness.”+ 10 Under what circumstances, then, was it counted as righteousness? When he was circumcised or uncircumcised? He was not yet circumcised but was uncircumcised. 11 And he received a sign+—namely, circumcision—as a seal of the righteousness by the faith he had while in his uncircumcised state, so that he might be the father of all those having faith+ while uncircumcised, in order for righteousness to be counted to them; 12 and so that he might be a father to circumcised offspring, not only to those who adhere to circumcision but also to those who walk orderly in the footsteps of the faith that our father Abraham+ had while in the uncircumcised state.

13 For it was not through law that Abraham or his offspring had the promise that he should be heir of a world,+ but it was through righteousness by faith.+ 14 For if those who adhere to law are heirs, faith becomes useless and the promise has been abolished. 15 In reality the Law produces wrath,+ but where there is no law, neither is there any transgression.+

16 That is why it is through faith, so that it might be according to undeserved kindness,+ in order for the promise to be sure to all his offspring,+ not only to those who adhere to the Law but also to those who adhere to the faith of Abraham, who is the father of us all.+ 17 (This is just as it is written: “I have appointed you a father of many nations.”)+ This was in the sight of God, in whom he had faith, who makes the dead alive+ and calls* the things that are not as though they are. 18 Although beyond hope, yet based on hope, he had faith that he would become the father of many nations according to what had been said: “So your offspring will be.”+ 19 And although he did not grow weak in faith, he considered his own body, now as good as dead (since he was about 100 years old),+ as well as the deadness of the womb of Sarah.+ 20 But because of the promise of God, he did not waver in a lack of faith; but he became powerful by his faith, giving God glory 21 and being fully convinced that what He had promised He was also able to do.+ 22 Therefore, “it was counted to him as righteousness.”+

23 However, the words “it was counted to him” were not written for his sake only,+ 24 but also for our sake, to whom it will be counted, because we believe in Him who raised Jesus our Lord up from the dead.+ 25 He was handed over for the sake of our trespasses+ and was raised up for the sake of declaring us righteous.+

5 Therefore, now that we have been declared righteous as a result of faith,+ let us enjoy peace with God through our Lord Jesus Christ,+ 2 through whom we also have obtained access by faith into this undeserved kindness in which we now stand;+ and let us rejoice, based on hope of the glory of God.+ 3 Not only that, but let us rejoice while in tribulations,+ since we know that tribulation produces endurance;+ 4 endurance, in turn, an approved condition;+ the approved condition, in turn, hope,+ 5 and the hope does not lead to disappointment;+ because the love of God has been poured out into our hearts through the holy spirit, which was given to us.+

6 For, indeed, while we were still weak,+ Christ died for ungodly men at the appointed time. 7 For hardly would anyone die for a righteous man; though perhaps for a good man someone may dare to die. 8 But God recommends his own love to us* in that, while we were yet sinners, Christ died for us.+ 9 Much more, then, since we have now been declared righteous by his blood,+ will we be saved through him from wrath.+ 10 For if when we were enemies we became reconciled to God through the death of his Son,+ how much more we will be saved by his life, now that we have become reconciled. 11 Not only that, but we are also rejoicing in God through our Lord Jesus Christ, through whom we have now received the reconciliation.+

12 That is why, just as through one man sin entered into the world and death through sin,+ and so death spread to all men because they had all sinned+—. 13 For sin was in the world before the Law, but sin is not charged against anyone when there is no law.+ 14 Nevertheless, death ruled as king from Adam down to Moses, even over those who had not sinned in the same way that Adam transgressed, who bears a resemblance to the one who was to come.+

15 But the gift is not like the trespass. For if by one man’s trespass many died, how much more did the undeserved kindness of God and his free gift by the undeserved kindness of the one man,+ Jesus Christ, abound* to many!+ 16 Also, it is not the same with the free gift as with the way things worked through the one man who sinned.+ For the judgment after one trespass was condemnation,+ but the gift after many trespasses was a declaration of righteousness.+ 17 For if by the trespass of the one man death ruled as king through that one,+ how much more will those who receive the abundance of the undeserved kindness and of the free gift of righteousness+ rule as kings+ in life through the one person, Jesus Christ!+

18 So, then, as through one trespass the result to men of all sorts was condemnation,+ so too through one act of justification the result to men of all sorts+ is their being declared righteous for life.+ 19 For just as through the disobedience of the one man many were made sinners,+ so also through the obedience of the one person many will be made righteous.+ 20 Now the Law came on the scene so that trespassing might increase.+ But where sin abounded, undeserved kindness abounded still more. 21 To what end? So that just as sin ruled as king with death,+ so also undeserved kindness might rule as king through righteousness leading to everlasting life through Jesus Christ our Lord.+

6 What are we to say then? Should we continue in sin so that undeserved kindness may increase? 2 Certainly not! Seeing that we died with reference to sin,+ how can we keep living any longer in it?+ 3 Or do you not know that all of us who were baptized into Christ Jesus+ were baptized into his death?+ 4 So we were buried with him through our baptism into his death,+ in order that just as Christ was raised up from the dead through the glory of the Father, so we also should walk in a newness of life.+ 5 If we have become united with him in the likeness of his death,+ we will certainly also be united with him in the likeness of his resurrection.+ 6 For we know that our old personality was nailed to the stake along with him+ in order for our sinful body* to be made powerless,+ so that we should no longer go on being slaves to sin.+ 7 For the one who has died has been acquitted from his sin.

8 Moreover, if we have died with Christ, we believe that we will also live with him. 9 For we know that Christ, now that he has been raised up from the dead,+ dies no more;+ death is no longer master over him. 10 For the death that he died, he died with reference to sin once for all time,+ but the life that he lives, he lives with reference to God. 11 Likewise you, consider yourselves to be dead with reference to sin but living with reference to God by Christ Jesus.+

12 Therefore, do not let sin continue to rule as king in your mortal bodies+ so that you should obey their desires. 13 Neither go on presenting your bodies to sin as weapons of unrighteousness, but present yourselves to God as those alive from the dead, also your bodies to God as weapons of righteousness.+ 14 For sin must* not be master over you, seeing that you are not under law+ but under undeserved kindness.+

15 What follows? Are we to commit a sin because we are not under law but under undeserved kindness?+ Certainly not! 16 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one you obey,+ either of sin+ leading to death+ or of obedience leading to righteousness? 17 But thanks to God that although you were once the slaves of sin, you became obedient from the heart to that pattern of teaching to which you were handed over. 18 Yes, since you were set free from sin,+ you became slaves to righteousness.+ 19 I am speaking in human terms because of the weakness of your flesh; for just as you presented your members as slaves to uncleanness and lawlessness leading to lawlessness, so now present your members as slaves to righteousness leading to holiness.+ 20 For when you were slaves of sin, you were free as to righteousness.

21 What, then, was the fruit that you used to produce at that time? Things of which you are now ashamed. For the end of those things is death.+ 22 However, now that you were set free from sin and became slaves to God, you are producing your fruit in the way of holiness,+ and the end is everlasting life.+ 23 For the wages sin pays is death,+ but the gift God gives is everlasting life+ by Christ Jesus our Lord.+

7 Can it be that you do not know, brothers, (for I am speaking to those who know law) that the Law is master over a man as long as he lives? 2 For instance, a married woman* is bound by law to her husband while he is alive; but if her husband dies, she is released from the law of her husband.+ 3 So, then, while her husband is living, she would be called an adulteress if she became another man’s.+ But if her husband dies, she is free from his law, so that she is not an adulteress if she becomes another man’s.+

4 So, my brothers, you also were made dead to the Law through the body of the Christ, that you might become another’s,+ the one who was raised up from the dead,+ so that we should bear fruit to God.+ 5 For when we were living according to the flesh, the sinful passions that were awakened by the Law were at work in our bodies to produce fruit for death.+ 6 But now we have been released from the Law,+ because we have died to that which restrained us, in order that we might be slaves in a new sense by the spirit+ and not in the old sense by the written code.+

7 What, then, are we to say? Is the Law sin? Certainly not! Really, I would not have come to know sin had it not been for the Law.+ For example, I would not have known covetousness if the Law had not said: “You must not covet.”+ 8 But sin, finding the opportunity afforded by the commandment, worked out in me covetousness of every sort, for apart from law sin was dead.+ 9 In fact, I was once alive apart from law. But when the commandment arrived, sin came to life again, but I died.+ 10 And the commandment that was to lead to life,+ this I found led to death. 11 For sin, finding the opportunity afforded by the commandment, seduced me and killed me through it. 12 So the Law in itself is holy, and the commandment is holy and righteous and good.+

13 Therefore, did what is good result in my death? Certainly not! But sin did, that it might be shown to be sin working out death in me through what is good,+ so that through the commandment sin might become far more sinful.+ 14 For we know that the Law is spiritual, but I am fleshly, sold under sin.+ 15 For I do not understand what I am doing. For I do not practice what I wish,* but I do what I hate. 16 However, if I do what I do not wish, I agree that the Law is fine. 17 But now I am no longer the one doing it, but it is the sin that resides in me.+ 18 For I know that in me, that is, in my flesh, there dwells nothing good; for I have the desire to do what is fine but not the ability to carry it out.+ 19 For I do not do the good that I wish, but the bad that I do not wish is what I practice. 20 If, then, I do what I do not wish, I am no longer the one carrying it out, but it is the sin dwelling in me.

21 I find, then, this law in my case: When I wish to do what is right, what is bad is present with me.+ 22 I really delight in the law of God according to the man I am within,+ 23 but I see in my body another law warring against the law of my mind+ and leading me captive to sin’s law+ that is in my body. 24 Miserable man that I am! Who will rescue me from the body undergoing this death? 25 Thanks to God through Jesus Christ our Lord! So, then, with my mind I myself am a slave to God’s law, but with my flesh to sin’s law.+

8 Therefore, those in union with Christ Jesus have no condemnation.+ 2 For the law of the spirit that gives life in union with Christ Jesus has set you free+ from the law of sin and of death. 3 What the Law was incapable of doing+ because it was weak+ through the flesh, God did by sending his own Son+ in the likeness of sinful flesh+ and concerning sin, condemning sin in the flesh, 4 so that the righteous requirement of the Law might be fulfilled in us+ who walk, not according to the flesh, but according to the spirit.+ 5 For those who live according to the flesh set their minds on the things of the flesh,+ but those who live according to the spirit, on the things of the spirit.+ 6 For setting the mind on the flesh means death,+ but setting the mind on the spirit means life and peace;+ 7 because setting the mind on the flesh means enmity with God,+ for it is not in subjection to the law of God, nor, in fact, can it be. 8 So those who are in harmony with the flesh cannot please God.

9 However, you are in harmony, not with the flesh, but with the spirit,+ if God’s spirit truly dwells in you. But if anyone does not have Christ’s spirit, this person does not belong to him. 10 But if Christ is in union with you,+ the body is dead because of sin, but the spirit is life because of righteousness. 11 If, now, the spirit of him who raised up Jesus from the dead dwells in you, the one who raised up Christ Jesus from the dead+ will also make your mortal bodies alive+ through his spirit that resides in you.

12 So, then, brothers, we are under obligation, not to the flesh to live according to the flesh;+ 13 for if you live according to the flesh, you are sure to die; but if you put the practices of the body to death+ by the spirit, you will live.+ 14 For all who are led by God’s spirit are indeed God’s sons.+ 15 For you did not receive a spirit of slavery causing fear again, but you received a spirit of adoption as sons, by which spirit we cry out: “Abba, Father!”+ 16 The spirit itself bears witness with our spirit+ that we are God’s children.+ 17 If, then, we are children, we are also heirs—heirs indeed of God, but joint heirs+ with Christ—provided we suffer together+ so that we may also be glorified together.+

18 For I consider that the sufferings of the present time do not amount to anything in comparison with the glory that is going to be revealed in us.+ 19 For the creation is waiting with eager expectation for the revealing of the sons of God.+ 20 For the creation was subjected to futility,+ not by its own will, but through the one who subjected it, on the basis of hope+ 21 that* the creation itself will also be set free+ from enslavement to corruption and have the glorious freedom of the children of God. 22 For we know that all creation keeps on groaning together and being in pain together until now. 23 Not only that, but we ourselves also who have the firstfruits, namely, the spirit,+ yes, we ourselves groan within ourselves+ while we are earnestly waiting for adoption as sons,+ the release from our bodies by ransom.+ 24 For we were saved in this hope; but hope that is seen is not hope, for when a man sees a thing, does he hope for it? 25 But if we hope+ for what we do not see,+ we keep eagerly waiting for it with endurance.+

26 In like manner, the spirit also joins in with help for our weakness;+ for the problem is that we do not know what we should pray for as we need to, but the spirit itself pleads for us with unuttered* groanings. 27 But the one who searches the hearts+ knows what the meaning of the spirit is, because it is pleading in harmony with God for the holy ones.

28 We know that God makes all his works cooperate together for the good of those who love God, those who are the ones called according to his purpose;+ 29 because those whom he gave his first recognition he also foreordained to be patterned after the image of his Son,+ so that he might be the firstborn+ among many brothers.+ 30 Moreover, those whom he foreordained+ are the ones he also called;+ and those whom he called are the ones he also declared to be righteous.+ Finally those whom he declared righteous are the ones he also glorified.+

31 What, then, are we to say about these things? If God is for us, who will be* against us?+ 32 Since he did not even spare his own Son but handed him over for us all,+ will he not also, along with him, kindly give us all other things? 33 Who will file accusation against God’s chosen ones?+ God is the One who declares them righteous.+ 34 Who will condemn them? Christ Jesus is the one who died, yes, more than that, the one who was raised up, who is at the right hand of God+ and who also pleads for us.+

35 Who will separate us from the love of the Christ?+ Will tribulation or distress or persecution or hunger or nakedness or danger or sword?+ 36 Just as it is written: “For your sake we are being put to death all day long; we have been accounted as sheep for slaughtering.”+ 37 On the contrary, in all these things we are coming off completely victorious+ through the one who loved us. 38 For I am convinced that neither death nor life nor angels nor governments nor things now here nor things to come nor powers+ 39 nor height nor depth nor any other creation will be able to separate us from God’s love that is in Christ Jesus our Lord.

9 I am telling the truth in Christ; I am not lying, as my conscience bears witness with me in holy spirit, 2 that I have great grief and unceasing pain in my heart. 3 For I could wish that I myself were separated from the Christ as the cursed one for the sake of my brothers, my relatives according to the flesh, 4 who are Israelites. To them belong the adoption as sons+ and the glory and the covenants+ and the giving of the Law+ and the sacred service+ and the promises.+ 5 To them the forefathers belong,+ and from them the Christ descended according to the flesh.+ God, who is over all, be praised forever. Amen.

6 However, it is not as though the word of God has failed. For not all who descend from Israel are really “Israel.”+ 7 Neither are they all children because they are Abraham’s offspring;+ rather, “What will be called your offspring will be through Isaac.”+ 8 That is, the children in the flesh are not really the children of God,+ but the children by the promise+ are counted as the offspring. 9 For the word of promise was as follows: “At this time I will come and Sarah will have a son.”+ 10 Not only then but also when Re·bekʹah conceived twins from the one man, Isaac our forefather;+ 11 for when they had not yet been born and had not practiced anything good or bad, so that God’s purpose respecting the choosing might continue dependent, not on works, but on the One who calls, 12 it was said to her: “The older will be the slave of the younger.”+ 13 Just as it is written: “I loved Jacob, but Eʹsau I hated.”+

14 What are we to say, then? Is there injustice with God? Certainly not!+ 15 For he says to Moses: “I will show mercy to whomever I will show mercy, and I will show compassion to whomever I will show compassion.”+ 16 So, then, it depends, not on a person’s desire or on his effort, but on God, who has mercy.+ 17 For the scripture says to Pharʹaoh: “For this very reason I have let you remain: to show my power in connection with you and to have my name declared in all the earth.”+ 18 So, then, he has mercy on whomever he wishes, but he lets whomever he wishes become obstinate.+

19 You will therefore say to me: “Why does he still find fault? For who has withstood his will?” 20 But who are you, O man, to be answering back to God?+ Does the thing molded say to its molder: “Why did you make me this way?”+ 21 What? Does not the potter have authority over the clay+ to make from the same lump one vessel for an honorable use, another for a dishonorable use? 22 What, then, if God had the will to demonstrate his wrath and to make his power known, and he tolerated with much patience vessels of wrath made fit for destruction? 23 And if this was done to make known the riches of his glory on vessels of mercy,+ which he prepared beforehand for glory, 24 namely, us, whom he called not only from among Jews but also from among nations,+ what of it? 25 It is as he says also in Ho·seʹa: “Those not my people+ I will call ‘my people,’ and her who was not loved, ‘beloved’;+ 26 and in the place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’”+

27 Moreover, Isaiah cries out concerning Israel: “Although the number of the sons of Israel may be as the sand of the sea, only the remnant will be saved.+ 28 For Jehovah will make an accounting on the earth, concluding it and cutting it short.”+ 29 Also, just as Isaiah foretold: “Unless Jehovah of armies had left an offspring to us, we should have become just like Sodʹom, and we should have resembled Go·morʹrah.”+

30 What are we to say, then? That people of the nations, although not pursuing righteousness, attained righteousness,+ the righteousness that results from faith;+ 31 but Israel, although pursuing a law of righteousness, did not attain to that law. 32 For what reason? Because they pursued it, not by faith, but as by works. They stumbled over the “stone of stumbling”;+ 33 as it is written: “Look! I am laying in Zion a stone+ of stumbling and a rock of offense, but the one who rests his faith on it will not be disappointed.”+

10 Brothers, the goodwill of my heart and my supplication to God for them are indeed for their salvation.+ 2 For I bear them witness that they have a zeal for God,+ but not according to accurate knowledge. 3 For because of not knowing the righteousness of God+ but seeking to establish their own,+ they did not subject themselves to the righteousness of God.+ 4 For Christ is the end of the Law,+ so that everyone exercising faith may have righteousness.+

5 For Moses writes about the righteousness that is by the Law: “The man who does these things will live by means of them.”+ 6 But the righteousness resulting from faith says: “Do not say in your heart,+ ‘Who will ascend into heaven?’+ that is, to bring Christ down, 7 or, ‘Who will descend into the abyss?’+ that is, to bring Christ up from the dead.” 8 But what does it say? “The word is near you, in your own mouth and in your own heart”;+ that is, “the word” of faith, which we are preaching. 9 For if you publicly declare with your mouth that Jesus is Lord,+ and exercise faith in your heart that God raised him up from the dead, you will be saved. 10 For with the heart one exercises faith for righteousness, but with the mouth one makes public declaration+ for salvation.

11 For the scripture says: “No one who rests his faith on him will be disappointed.”+ 12 For there is no distinction between Jew and Greek.+ There is the same Lord over all, who is rich toward* all those calling on him. 13 For “everyone who calls on the name of Jehovah will be saved.”+ 14 However, how will they call on him if they have not put faith in him? How, in turn, will they put faith in him about whom they have not heard? How, in turn, will they hear without someone to preach? 15 How, in turn, will they preach unless they have been sent out?+ Just as it is written: “How beautiful are the feet of those who declare good news of good things!”+

16 Nevertheless, they did not all obey the good news. For Isaiah says: “Jehovah, who has put faith in the thing heard from us?”*+ 17 So faith follows the thing heard.+ In turn, what is heard is through the word about Christ. 18 But I ask, They did not fail to hear, did they? Why, in fact, “into all the earth their sound went out, and to the ends of the inhabited earth their message.”+ 19 But I ask, Israel did not fail to know, did they?+ First Moses says: “I will incite you to jealousy through that which is not a nation; I will incite you to violent anger through a foolish nation.”+ 20 But Isaiah becomes very bold and says: “I was found by those who were not seeking me;+ I became known to those who were not asking for me.”+ 21 But he says regarding Israel: “All day long I have spread out my hands toward a disobedient and obstinate people.”+

11 I ask, then, God did not reject his people, did he?+ By no means! For I too am an Israelite, of the offspring of Abraham, from the tribe of Benjamin.+ 2 God did not reject his people, whom he first recognized.*+ Do you not know what the scripture says in connection with E·liʹjah, as he pleads with God against Israel? 3 “Jehovah, they have killed your prophets, they have dug up your altars, and I alone am left, and now they are trying to take my life.”+ 4 Yet, what does the divine pronouncement say to him? “I have left for myself 7,000 men who have not bent the knee to Baʹal.”+ 5 So in the same way, at the present time also, there is a remnant+ according to a choosing through undeserved kindness. 6 Now if it is by undeserved kindness,+ it is no longer through works;+ otherwise, the undeserved kindness would no longer be undeserved kindness.

7 What, then? The very thing Israel is earnestly seeking he did not obtain, but the ones chosen obtained it.+ The rest had their senses dulled,+ 8 just as it is written: “God has given them a spirit of deep sleep,+ eyes that do not see and ears that do not hear, down to this very day.”+ 9 Also, David says: “Let their table become a snare and a trap and a stumbling block and a retribution for them. 10 Let their eyes become darkened so that they cannot see, and always make them bend their backs.”+

11 So I ask, They did not stumble and fall completely, did they? Certainly not! But by their false step, there is salvation to people of the nations, to incite them to jealousy.+ 12 Now if their false step means riches to the world and their decrease means riches to people of the nations,+ how much more will their full number* mean!

13 Now I speak to you who are people of the nations. Seeing that I am an apostle to the nations,+ I glorify my ministry+ 14 to see if I may in some way incite my own people to jealousy and save some from among them. 15 For if their being cast away+ means reconciliation for the world, what will the acceptance of them mean but life from the dead? 16 Further, if the part of the dough taken as firstfruits is holy, the entire batch is also holy; and if the root is holy, the branches are also.

17 However, if some of the branches were broken off and you, although being a wild olive, were grafted in among them and became a sharer of the richness of the olive’s root, 18 do not be arrogant toward* the branches. If, though, you are arrogant toward* them,+ remember that you do not bear the root, but the root bears you. 19 You will say, then: “Branches were broken off so that I might be grafted in.”+ 20 That is true! For their lack of faith, they were broken off,+ but you are standing by faith.+ Do not be haughty, but be in fear. 21 For if God did not spare the natural branches, neither will he spare you. 22 Consider, therefore, God’s kindness+ and severity. There is severity toward those who fell,+ but toward you there is God’s kindness, provided you remain in his kindness; otherwise, you too will be lopped off. 23 And they also, if they do not remain in their lack of faith, will be grafted in,+ for God is able to graft them back in. 24 For if you were cut out of the olive tree that is wild by nature and were grafted contrary to nature into the garden olive tree, how much more will these who are natural branches be grafted back into their own olive tree!

25 For I do not want you to be unaware of this sacred secret,+ brothers, so that you do not become wise in your own eyes: A partial dulling of senses has come upon Israel+ until the full number* of people of the nations has come in, 26 and in this manner all Israel+ will be saved. Just as it is written: “The deliverer will come out of Zion+ and turn away ungodly practices from Jacob. 27 And this is my covenant with them,+ when I take their sins away.”+ 28 True, with respect to the good news, they are enemies for your sakes; but with respect to God’s choosing, they are beloved for the sake of their forefathers.+ 29 For the gifts and the calling of God are not things he will regret. 30 For just as you were once disobedient to God+ but have now been shown mercy+ because of their disobedience,+ 31 so also these now have been disobedient with mercy resulting to you, so that they themselves may also now be shown mercy. 32 For God has confined all of them together in disobedience+ so that he might show all of them mercy.+

33 O the depth of God’s riches and wisdom and knowledge! How unsearchable his judgments are and beyond tracing out his ways are!+ 34 For “who has come to know Jehovah’s mind, or who has become his adviser?”+ 35 Or, “who has first given to him, so that it must be repaid to him?”+ 36 Because from him and by him and for him are all things. To him be the glory forever. Amen.

12 Therefore, I appeal to you by the compassions of God, brothers, to present your bodies+ as a living sacrifice, holy+ and acceptable to God,+ a sacred service with your power of reason.+ 2 And stop being molded by this system of things,+ but be transformed by making your mind over,+ so that you may prove to yourselves+ the good and acceptable and perfect will of God.

3 For through the undeserved kindness given to me, I tell everyone there among you not to think more of himself than it is necessary to think,+ but to think so as to have a sound mind,+ each one as God has given* to him a measure of faith.+ 4 For just as we have in one body many members,+ but the members do not all have the same function, 5 so we, although many, are one body in union with Christ, but individually we are members belonging to one another.+ 6 Since, then, we have gifts that differ according to the undeserved kindness given to us,+ if it is of prophecy, let us prophesy in proportion to our faith; 7 or if it is a ministry, let us be at this ministry; or the one who teaches, let him be at his teaching;+ 8 or the one who encourages, let him give encouragement;+ the one who distributes, let him do it liberally;+ the one who presides, let him do it diligently;*+ the one who shows mercy, let him do it cheerfully.+

9 Let your love be without hypocrisy.+ Abhor what is wicked;+ cling to what is good.+ 10 In brotherly love have tender affection for one another.+ In showing honor to one another, take the lead.+ 11 Be industrious, not lazy.*+ Be aglow with the spirit.+ Slave for Jehovah.+ 12 Rejoice in the hope. Endure under tribulation.+ Persevere in prayer.+ 13 Share with the holy ones according to their needs.+ Follow the course of hospitality.+ 14 Keep on blessing those who persecute;+ bless and do not curse.+ 15 Rejoice with those who rejoice; weep with those who weep. 16 Have the same attitude toward others as toward yourselves; do not set your mind on lofty things,* but be led along with the lowly things.+ Do not become wise in your own eyes.+

17 Return evil for evil to no one.+ Take into consideration what is fine from the viewpoint of all men. 18 If possible, as far as it depends on you, be peaceable with all men.+ 19 Do not avenge yourselves, beloved, but yield place to the wrath;+ for it is written: “‘Vengeance is mine; I will repay,’ says Jehovah.”+ 20 But “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by doing this you will heap fiery coals on his head.”+ 21 Do not let yourself be conquered by the evil, but keep conquering the evil with the good.+

13 Let every person be in subjection to the superior authorities,+ for there is no authority except by God;+ the existing authorities stand placed in their relative positions by God.+ 2 Therefore, whoever opposes* the authority has taken a stand against the arrangement of God; those who have taken a stand against it will bring judgment against themselves. 3 For those rulers are an object of fear, not to the good deed, but to the bad.+ Do you want to be free of fear of the authority? Keep doing good,+ and you will have praise from it; 4 for it is God’s minister* to you for your good. But if you are doing what is bad, be in fear, for it is not without purpose that it bears the sword. It is God’s minister, an avenger to express wrath against the one practicing what is bad.

5 There is therefore compelling reason for you to be in subjection, not only on account of that wrath but also on account of your conscience.+ 6 That is why you are also paying taxes; for they are God’s public servants constantly serving this very purpose. 7 Render to all their dues: to the one who calls for the tax, the tax;+ to the one who calls for the tribute, the tribute; to the one who calls for fear, such fear;+ to the one who calls for honor, such honor.+

8 Do not owe anything to anyone except to love one another;+ for whoever loves his fellow man has fulfilled the law.+ 9 For the law code, “You must not commit adultery,+ you must not murder,+ you must not steal,+ you must not covet,”+ and whatever other commandment there is, is summed up in this saying: “You must love your neighbor as yourself.”+ 10 Love does not work evil to one’s neighbor;+ therefore, love is the law’s fulfillment.+

11 And do this because you know the season, that it is already the hour for you to awake from sleep,+ for now our salvation is nearer than at the time when we became believers. 12 The night is well along; the day has drawn near. Let us therefore throw off the works belonging to darkness+ and let us put on the weapons of the light.+ 13 Let us walk decently+ as in the daytime, not in wild parties and drunkenness, not in immoral intercourse and brazen conduct,+ not in strife and jealousy.+ 14 But put on the Lord Jesus Christ,+ and do not be planning ahead for the desires of the flesh.+

14 Welcome the man having weaknesses in his faith,+ but do not pass judgment on differing opinions. 2 One man has faith to eat everything, but the man who is weak eats only vegetables. 3 Let the one eating not look down on the one not eating, and let the one not eating not judge the one eating,+ for God has welcomed him. 4 Who are you to judge the servant of another?+ To his own master he stands or falls.+ Indeed, he will be made to stand, for Jehovah can make him stand.

5 One man judges one day as above another;+ another judges one day the same as all others;+ let each one be fully convinced in his own mind. 6 The one who observes the day observes it to Jehovah. Also, the one who eats, eats to Jehovah, for he gives thanks to God;+ and the one who does not eat does not eat to Jehovah, and yet gives thanks to God.+ 7 Not one of us, in fact, lives with regard to himself only,+ and no one dies with regard to himself only. 8 For if we live, we live to Jehovah,+ and if we die, we die to Jehovah. So both if we live and if we die, we belong to Jehovah.+ 9 For to this end Christ died and came to life again, so that he might be Lord over both the dead and the living.+

10 But why do you judge your brother?+ Or why do you also look down on your brother?+ For we will all stand before the judgment seat of God.+ 11 For it is written: “‘As surely as I live,’+ says Jehovah, ‘to me every knee will bend, and every tongue will make open acknowledgment to God.’”+ 12 So, then, each of us will render an account for himself to God.+

13 Therefore, let us not judge one another any longer+ but, rather, be determined not to put a stumbling block or an obstacle before a brother.+ 14 I know and am convinced in the Lord Jesus that nothing is unclean in itself;+ only where a man considers something to be unclean, to him it is unclean. 15 For if your brother is being offended because of food, you are no longer walking according to love.+ Do not by your food ruin* that one for whom Christ died.+ 16 Therefore, do not let the good you do be spoken of as bad. 17 For the Kingdom of God does not mean* eating and drinking,+ but means* righteousness and peace and joy with holy spirit. 18 For whoever slaves for Christ in this way is acceptable to God and has approval with men.

19 So, then, let us pursue the things making for peace+ and the things that build one another up.+ 20 Stop tearing down the work of God just for the sake of food.+ True, all things are clean, but it is detrimental for* a man to eat when it will cause stumbling.+ 21 It is best not to eat meat or drink wine or do anything over which your brother stumbles.+ 22 The faith that you have, keep it to yourself before God. Happy is the man who does not judge himself by what he approves. 23 But if he has doubts, he is already condemned if he eats, because he does not eat based on faith. Indeed, everything that is not based on faith is sin.

15 We, though, who are strong ought to bear the weaknesses of those not strong,+ and not to be pleasing ourselves.+ 2 Let each of us please his neighbor for his good, to build him up.+ 3 For even the Christ did not please himself,+ but just as it is written: “The reproaches of those reproaching you have fallen upon me.”+ 4 For all the things that were written beforehand were written for our instruction,+ so that through our endurance+ and through the comfort from the Scriptures we might have hope.+ 5 Now may the God who supplies endurance and comfort grant you to have among yourselves the same mental attitude that Christ Jesus had, 6 so that unitedly+ you may with one voice glorify the God and Father of our Lord Jesus Christ.

7 So welcome one another,+ just as the Christ also welcomed you,+ with glory to God in view. 8 For I tell you that Christ became a minister of those who are circumcised+ in behalf of God’s truthfulness, so as to verify the promises He made to their forefathers,+ 9 and that the nations might glorify God for his mercy.+ Just as it is written: “That is why I will openly acknowledge you among the nations, and to your name I will sing praises.”+ 10 And again he says: “Be glad, you nations, with his people.”+ 11 And again: “Praise Jehovah, all you nations, and let all the peoples praise him.”+ 12 And again Isaiah says: “There will be the root of Jesʹse,+ the one arising to rule nations;+ on him nations will rest their hope.”+ 13 May the God who gives hope fill you with all joy and peace by your trusting in him, so that you may abound* in hope with power of holy spirit.+

14 Now I myself am convinced about you, my brothers, that you yourselves are also full of goodness, filled with all knowledge, and that you are able to admonish* one another. 15 However, I have written to you more outspokenly on some points, so as to give you another reminder, because of the undeserved kindness given to me from God 16 for me to be a public servant of Christ Jesus to the nations.+ I am engaging in the holy work of the good news of God,+ so that these nations might be an acceptable offering, sanctified with holy spirit.

17 So I have reason to exult in Christ Jesus over the things pertaining to God. 18 For I will not presume to speak about anything except what Christ has done through me in order for the nations to be obedient, by my word and deed, 19 with the power of signs and wonders,+ with the power of God’s spirit, so that from Jerusalem and in a circuit as far as Il·lyrʹi·cum I have thoroughly preached the good news about the Christ.+ 20 In this way, indeed, I made it my aim not to declare the good news where the name of Christ had already been made known, so as not to build on another man’s foundation; 21 but just as it is written: “Those who received no report about him will see, and those who have not heard will understand.”+

22 This is also why I was many times hindered from coming to you. 23 But now I no longer have untouched territory in these regions, and for many* years I have longed to come to you.+ 24 Therefore, when I journey to Spain, I hope that I will see you and be accompanied partway there by you after I have first enjoyed your company for a time. 25 But now I am about to travel to Jerusalem to minister to the holy ones.+ 26 For those in Mac·e·doʹni·a and A·chaʹia have been pleased to share their things by a contribution to the poor among the holy ones in Jerusalem.+ 27 True, they have been pleased to do so, and indeed they were debtors to them; for if the nations have shared in their spiritual things, they also owe it to minister to them with their material things.+ 28 So after I have finished with this and have delivered this contribution securely to them, I will depart by way of you for Spain. 29 Moreover, I know that when I do come to you, I will come with a full measure of blessing from Christ.+

30 Now I urge you, brothers, through our Lord Jesus Christ and through the love of the spirit, that you exert yourselves with me in prayers to God for me,+ 31 that I may be rescued+ from the unbelievers in Ju·deʹa and that my ministry in behalf of Jerusalem may prove to be acceptable to the holy ones,+ 32 so that by God’s will I will come to you with joy and be refreshed together with you. 33 May the God who gives peace be with all of you.+ Amen.

16 I am introducing to you Phoeʹbe, our sister, who is a minister of the congregation that is in Cenʹchre·ae,+ 2 so that you may welcome her in the Lord in a way worthy of the holy ones and give her whatever help she may need,+ for she herself also proved to be a defender of many, including me.

3 Give my greetings to Prisʹca and Aqʹui·la,+ my fellow workers in Christ Jesus, 4 who have risked their own necks for me+ and to whom not only I but also all the congregations of the nations give thanks. 5 Also greet the congregation that is in their house.+ Greet my beloved E·paeʹne·tus, who is a firstfruits of Asia for Christ. 6 Greet Mary, who has worked hard for you. 7 Greet An·dronʹi·cus and Juʹni·as, my relatives+ and fellow prisoners, who are men well-known to the apostles and who have been in union with Christ longer than I have.

8 Give my greetings to Am·pli·aʹtus, my beloved in the Lord. 9 Greet Ur·baʹnus, our fellow worker in Christ, and my beloved Staʹchys. 10 Greet A·pelʹles, the approved one in Christ. Greet those from the household of A·ris·tobʹu·lus. 11 Greet He·roʹdi·on, my relative. Greet those from the household of Nar·cisʹsus who are in the Lord. 12 Greet Try·phaeʹna and Try·phoʹsa, women who are working hard in the Lord. Greet Perʹsis, our beloved one, for she has worked hard in the Lord. 13 Greet Ruʹfus, the chosen one in the Lord, and his mother and mine. 14 Greet A·synʹcri·tus, Phleʹgon, Herʹmes, Patʹro·bas, Herʹmas, and the brothers with them. 15 Greet Phi·lolʹo·gus and Julia, Neʹreus and his sister, and O·lymʹpas, and all the holy ones with them. 16 Greet one another with a holy kiss. All the congregations of the Christ greet you.

17 Now I urge you, brothers, to keep your eye on those who create divisions and causes for stumbling contrary to the teaching that you have learned, and avoid them.+ 18 For men of that sort are slaves, not of our Lord Christ, but of their own appetites, and by smooth talk and flattering speech they seduce the hearts of unsuspecting ones.+ 19 Your obedience has come to the notice of all, and so I rejoice over you.+ But I want you to be wise as to what is good, but innocent as to what is evil.+ 20 For his part, the God who gives peace will crush Satan+ under your feet shortly. May the undeserved kindness of our Lord Jesus be with you.

21 Timothy,+ my fellow worker, greets you, and so do Lucius, Jaʹson, and So·sipʹa·ter, my relatives.+

22 I, Terʹtius, who have done the writing of this letter, greet you in the Lord.

23 Gaʹius,+ host to me and to all the congregation, greets you. E·rasʹtus, the city treasurer, greets you, and so does Quarʹtus, his brother. 24 ——

25 Now to Him who can make you firm according to the good news I declare and* the preaching of Jesus Christ, according to the revelation of the sacred secret+ that has been kept in silence for long-lasting times 26 but has now been made manifest* and has been made known through the prophetic Scriptures among all the nations according to the command of the everlasting God to promote obedience by faith; 27 to God, who alone is wise,+ be the glory through Jesus Christ forever. Amen.

Title

To the Romans: Titles like this one were apparently not part of the original text. The titles were added later, doubtless to provide a clear means of identification of the books. Some existing manuscripts in which this title appears are: Codex Vaticanus and Codex Sinaiticus of the fourth century C.E. and Codex Alexandrinus and Codex Ephraemi Syri rescriptus of the fifth century C.E. The earliest known collection of nine of Paul’s letters, the papyrus codex known as P⁴⁶, does not contain the beginning of the letter to the Romans. However, the other eight letters in that collection have titles, indicating that the book of Romans likely had a title. This papyrus collection, often dated to about 200 C.E., provides evidence that from an early date, scribes identified Bible books by titles.​—See Media Gallery, “Paul’s First Letter to the Corinthians.”

1:1

Paul: Or “From Paul.” Paul’s opening, which continues to verse 7, follows a style common in ancient letters. Typically, such letters would name the sender and the intended recipient(s) and then include a greeting. (Ro 1:7) Paul’s introduction, in which he describes his calling and his message, is unusually long (in Greek, one long sentence forms verses 1 to 7). Some suggest that this is because Paul had not yet visited the Rome congregation, although many Christians there knew him. (Compare study notes on Ac 15:23; 23:26.) Although introduced into the Scriptures by the Hebrew name Saul, from Ac 13:9 onward Paul is referred to by his Roman name (Pauʹlos, the Greek form of the common Latin name Paulus). He refers to himself as Paul in all his letters except in the letter to the Hebrews, where his name is not mentioned. Perhaps he felt that it would be more acceptable to non-Jews, to whom he was commissioned to declare the good news as “an apostle to the nations.”​—Ro 11:13; Ac 9:15; Ga 2:7, 8; see study notes on Ac 7:58; 13:9.

a slave of Christ Jesus: Generally, the Greek term douʹlos, rendered “a slave,” refers to a person owned by another; often, he is a purchased slave. (Mt 8:9; 10:24, 25; 13:27) This term is also used figuratively, referring to devoted servants of God and of Jesus Christ. (Ac 2:18; 4:29; Ga 1:10; Re 19:10) Jesus bought the lives of all Christians when he gave his life as a ransom sacrifice. As a result, Christians do not belong to themselves but consider themselves to be “Christ’s slaves.” (Eph 6:6; 1Co 6:19, 20; 7:23; Ga 3:13) As an indication of their submission to Christ, their Lord and Master, writers of the inspired letters in the Christian Greek Scriptures who gave counsel to the congregations all referred to themselves as ‘slaves of Christ’ at least once in their writings.​—Ro 1:1; Ga 1:10; Jas 1:1; 2Pe 1:1; Jude 1; Re 1:1.

an apostle: The Greek noun a·poʹsto·los is derived from the verb a·po·stelʹlo, meaning “to send away (out).” (Mt 10:5; Lu 11:49; 14:32) Its basic meaning is clearly illustrated in Jesus’ statement at Joh 13:16, where it is rendered “one who is sent.” Paul was called to be an apostle to the nations, or non-Jews, by the direct choice of the resurrected Jesus Christ. (Ac 9:1-22; 22:6-21; 26:12-23) Paul affirmed his apostleship by pointing out that he had seen the resurrected Lord Jesus Christ (1Co 9:1, 2) and had performed miracles (2Co 12:12). Paul also served as a channel for imparting the holy spirit to baptized believers, providing further evidence that he was a true apostle. (Ac 19:5, 6) Though he frequently refers to his apostleship, nowhere does he include himself among “the Twelve.”​—1Co 15:5, 8-10; Ro 11:13; Ga 2:6-9; 2Ti 1:1, 11.

set apart: The Greek word a·pho·riʹzo, “to separate,” is here used in the sense of selecting or appointing a person for a specific purpose. In this case, Paul refers to his assignment to declare God’s good news, the message about God’s Kingdom and salvation by faith in Jesus Christ. (Lu 4:18, 43; Ac 5:42; Re 14:6) In the book of Romans, Paul also uses the expressions “the good news about his [God’s] Son” (Ro 1:9), “the good news of God” (Ro 15:16), and “the good news about the Christ” (Ro 15:19).

1:2

the holy Scriptures: Here referring to the inspired Hebrew Scriptures. In harmony with this verse, the New World Translation contains in its title the expression “the Holy Scriptures.” Other terms used in the Christian Greek Scriptures for this collection of inspired writings are “the Scriptures” and “the holy writings.” (Mt 21:42; Mr 14:49; Lu 24:32; Joh 5:39; Ac 18:24; Ro 15:4; 2Ti 3:15, 16) At times, the terms “Law” (Joh 10:34; 12:34; 15:25; 1Co 14:21) and “the Law and the Prophets” (Mt 7:12; Lu 16:16) are also used in a general sense to refer to the entire Hebrew Scriptures.​—Mt 22:40; see study notes on Mt 5:17; Joh 10:34.

1:3

offspring: Or “descendants.” Lit., “seed.”​—See App. A2.

according to the flesh: The Greek word for “flesh” (sarx) here refers to human kinship, physical (earthly) descent, that is, Jesus’ descent as a human. Mary was of the tribe of Judah and a descendant of David, so it could be said of her son Jesus that he came to be from the offspring of David according to the flesh. As “the root and the offspring of David” through his mother, he held the natural hereditary right to “the throne of David his father.” (Re 22:16; Lu 1:32) Through his adoptive father, Joseph, also a descendant of David, Jesus had a legal right to David’s throne.​—Mt 1:1-16; Ac 13:22, 23; 2Ti 2:8; Re 5:5.

1:4

declared: Or “demonstrated to be; established as.” Here Paul says that Jesus was declared God’s Son by means of resurrection from the dead. At Ac 13:33, Paul explained that Jesus’ resurrection fulfilled what is written at Ps 2:7. That verse was also fulfilled at Jesus’ baptism when his Father declared: “This is my Son.”​—See study note on Mt 3:17.

the spirit of holiness: That is, God’s holy spirit. The Greek expression rendered “spirit of holiness” is similar in form to the Hebrew expression rendered “holy spirit” at Ps 51:11 and Isa 63:10, 11 (lit., “spirit of [your or his] holiness”). Jehovah’s spirit, or active force, is subject to his control and always accomplishes his purpose. It is clean, pure, sacred, and set apart for God’s good use.

1:5

we: Or “I.” Here Paul apparently uses “we” in the editorial sense as applying simply to himself. When mentioning his apostleship, Paul discusses his unique assignment as an apostle to the nations. In addition, he mentions only himself as the sender of this letter (Ro 1:1), and he uses the first person singular at Ro 1:8-16. So while grammatically “we” could include others, it seems reasonable to conclude that he is talking about himself, not the other apostles.

1:7

all those who are in Rome: That is, Christians in the city of Rome. On the day of Pentecost 33 C.E., “sojourners from Rome, both Jews and proselytes,” were present and witnessed the results of the outpouring of the holy spirit. Some of them were no doubt among the 3,000 baptized on that occasion. (Ac 2:1, 10, 41) Likely, on returning to Rome, they formed a zealous Christian congregation of people whose faith the apostle Paul mentioned as being “talked about throughout the whole world.” (Ro 1:8) Even Roman historians Tacitus (The Annals, XV, XLIV) and Suetonius (The Lives of the Caesars, Nero, XVI, 2), both born in the first century C.E., referred to the Christians in Rome.

holy ones: The Christian Greek Scriptures frequently refer to spiritual brothers of Christ in the congregations as “holy ones.” (Ac 9:13; 26:10; Ro 12:13; 2Co 1:1; 13:13) This term applies to those who are brought into a relationship with God through the new covenant by “the blood of an everlasting covenant,” the shed blood of Jesus. (Heb 10:29; 13:20) They are thereby sanctified, cleansed, and constituted “holy ones” by God. He ascribes this condition of holiness to them right from the start of their sanctified course on earth rather than after their death. Therefore, the Bible provides no basis for an individual or an organization to declare people to be “holy ones”​—or “saints,” as some Bible translations render this expression. Peter says that they “must be holy” because God is holy. (1Pe 1:15, 16; Le 20:7, 26) The term “holy ones” applies to all those who are brought into union and joint heirship with Christ. More than five centuries before Christ’s followers were given this designation, God revealed that people called “the holy ones of the Supreme One” would share in Christ’s Kingdom rulership.​—Da 7:13, 14, 18, 27.

May you have undeserved kindness and peace: Paul uses this greeting in 11 of his letters. (1Co 1:3; 2Co 1:2; Ga 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Tit 1:4; Phm 3) He uses a very similar greeting in his letters to Timothy but adds the quality “mercy.” (1Ti 1:2; 2Ti 1:2) Scholars have noted that instead of using the common word for “Greetings!” (khaiʹrein), Paul often uses the similar sounding Greek term (khaʹris), expressing his desire for the congregations to enjoy a full measure of “undeserved kindness.” (See study note on Ac 15:23.) The mention of “peace” reflects the common Hebrew greeting, sha·lohmʹ. (See study note on Mr 5:34.) By using the terms “undeserved kindness and peace,” Paul is apparently highlighting the restored relationship that Christians enjoy with Jehovah God by means of the ransom. When Paul describes where the generous kindness and peace come from, he mentions God our Father separately from the Lord Jesus Christ.

undeserved kindness: Or “generous kindness.” (See Glossary.) In his 14 letters, Paul mentions “undeserved kindness” (Greek, khaʹris) some 90 times, far more often than any other Bible writer. For example, he refers to the undeserved kindness of God or of Jesus in the opening salutation of all his letters except in his letter to the Hebrews, and he uses the expression in the closing remarks of every letter. Other Bible writers make a similar reference to “undeserved kindness” in the opening and closing of their writings.​—1Pe 1:2; 2Pe 1:2; 3:18; 2Jo 3; Re 1:4; 22:21; see study note on Ac 13:43.

1:9

to whom I render sacred service: Or “whom I serve (worship).” The Greek verb la·treuʹo basically describes the act of serving. As used in the Scriptures, it refers to serving God or performing an action in connection with the worship of God. (Mt 4:10; Lu 2:37; 4:8; Ac 7:7; Php 3:3; 2Ti 1:3; Heb 9:14; 12:28; Re 7:15; 22:3) Paul here connects his sacred service with the good news about [God’s] Son. So when disciples of Jesus preach this good news, it constitutes sacred service, that is, an act of worship to Jehovah God.

with my spirit: In this context, the Greek word for “spirit” (pneuʹma) apparently refers to the impelling force that issues from a person’s figurative heart and causes him to say and do things in a certain way. (See Glossary, “Spirit.”) Here Paul uses the expression to convey the idea of serving with his whole being; it could also be rendered “wholeheartedly.”

1:11

spiritual gift: The Greek word for “gift” here is khaʹri·sma, related to khaʹris, often rendered “undeserved kindness.” In the Christian Greek Scriptures, khaʹri·sma appears 17 times and implies a gift, favor or blessing, which without being earned or merited is received, thanks to God’s generous, or undeserved, kindness. Although khaʹri·sma can be used about the supernatural gifts of the spirit (1Co 12:4, 9, 28-31), the context and Paul’s use of the adjective “spiritual” (Greek, pneu·ma·ti·kosʹ) indicate that he was talking about helping his brothers and sisters spiritually. Paul wanted to help them to be made firm by fortifying their faith and strengthening their relationship with God. The ability of Christians to fortify one another’s faith through mutual encouragement can thus be viewed as a spiritual gift from God.​—Compare 1Pe 4:10, 11.

1:12

an interchange of encouragement: Lit., “to be encouraged (comforted) together (mutually).” In the Christian Greek Scriptures, the Greek verb syn·pa·ra·ka·leʹo·mai occurs only here. But Paul often used the related verb pa·ra·ka·leʹo, which literally means “to call to one’s side,” with the meaning “to encourage; to comfort.” (Ro 12:8; 2Co 1:4; 2:7; 7:6; 1Th 3:2, 7; 4:18; 5:11; Heb 3:13; 10:25) Paul here highlights that not only would the Roman Christians benefit from his planned visit but he and the congregation would be mutually encouraged by expressions of one another’s faith.

1:13

brothers: In some contexts, a male Christian believer is called “a brother” and a female, “a sister.” (1Co 7:14, 15) In this and other contexts, however, the Bible uses the term “brothers” to refer to both males and females. The term “brothers” was an accepted way of greeting groups that included both genders. (Ac 1:15; 1Th 1:4) The term “brothers” is used in this sense in most of the inspired Christian letters. In his letter to the Romans, Paul uses the term “brothers” several times when addressing fellow Christians in general.​—Ro 7:1, 4; 8:12; 10:1; 11:25; 12:1; 15:14, 30; 16:17.

that I might acquire some fruitage also among you: That is, “that my work (my preaching) may have good results also among you.” Paul uses the Greek agricultural term kar·posʹ, “fruit; fruitage,” which appears frequently in the Scriptures. When used figuratively, it refers to spiritual growth and prosperity. (Mt 3:8; 13:8; Joh 15:8, 16; Php 1:11, 22) Paul may have hoped to see his fellow believers develop more fully “the fruitage of the spirit,” but he apparently had more in mind. (Ga 5:22, 23; Ro 1:11, 12) The statement just as among the rest of the nations indicates that Paul hoped to gain more followers of Jesus Christ in Rome and perhaps from places beyond Rome.​—Ro 15:23, 24.

1:14

Greeks: In this context, the term “Greeks,” used in contrast with “foreigners,” does not necessarily refer to a native of Greece or one of Greek origin but to someone speaking the Greek language and being influenced by Greek culture, even though possibly being of another nationality. Paul is apparently using the phrase “both to Greeks and to foreigners” as an all-inclusive expression.​—See study note on foreigners in this verse.

foreigners: Or “non-Greeks.” Some older Bible translations render the Greek word barʹba·ros used here “Barbarians.” The repetition of “bar bar” in this Greek word conveyed the idea of stammering, babble, or unintelligible speech, so the Greeks originally used the term to refer to a foreigner who spoke a different language. At that time, the term did not denote lack of civilization, refinement, or good manners; nor did it convey contempt. The word barʹba·ros simply distinguished non-Greeks from Greeks. Some Jewish writers, including Josephus, recognized themselves as being designated by the term. In fact, Romans called themselves barbarians until they adopted Greek culture. It is in this neutral sense, then, that Paul used the Greek term barʹba·ros in an expression including all people: “Both to Greeks and to foreigners.”

I am a debtor: Or “I owe a debt; I am under obligation.” In the Scriptures, the Greek word for “debtor” and other terms related to being in debt refer not only to financial debts but also to obligations or duties in general. At Joh 13:14 (see study note), “should” is rendered from a Greek verb that means “to be in debt; to be under obligation.” Paul here indicates that he owed a debt to each person he met, a debt that he could repay only by sharing the good news with that person. (Ro 1:15) Paul was so deeply grateful for the mercy he had been shown that he felt compelled to help others benefit from the undeserved kindness of God. (1Ti 1:12-16) In effect, he was saying: ‘What God has done for mankind and for me personally obligates me to preach the good news eagerly to everyone.’

1:16

the Greek: In the first century C.E., the Greek word Helʹlen (meaning “Greek”) did not necessarily refer only to natives of Greece or people of Greek origin. When Paul here talks about everyone having faith and mentions “the Greek” together with “the Jew,” he is apparently using the term “Greek” in a broader sense to represent all non-Jewish peoples. (Ro 2:9, 10; 3:9; 10:12; 1Co 10:32; 12:13) This was doubtless due to the prominence and preeminence of the Greek language and culture throughout the Roman Empire.

1:17

just as it is written: Paul often used this phrase (Greek, ka·thosʹ geʹgra·ptai, form of graʹpho, “to write”) to introduce quotes from the inspired Hebrew Scriptures. (Ro 2:24; 3:10; 4:17; 8:36; 9:13, 33; 10:15; 11:26; 15:3, 9, 21; 1Co 1:31; 2:9; 2Co 8:15) In his letter to the Romans, Paul quoted more than 50 passages from the Hebrew Scriptures and made numerous other references or allusions to them.

But the righteous one will live by reason of faith: Some have called Ro 1:16, 17 the theme text of the book of Romans, since it expresses the book’s central thought: God is impartial and holds out the possibility of salvation to “everyone having faith.” (Ro 1:16) Throughout his letter to the Romans, Paul emphasizes the importance of faith, using Greek terms related to “faith” some 60 times. (Some examples are: Ro 3:30; 4:5, 11, 16; 5:1; 9:30; 10:17; 11:20; 12:3; 16:26.) Here at Ro 1:17, Paul quotes from Hab 2:4. Also, in two of his other letters, Paul quotes from Hab 2:4 in the context of encouraging Christians to show faith.​—Ga 3:11; Heb 10:38; see study note on by reason of faith in this verse.

by reason of faith: Here Paul quotes from Hab 2:4, which says “will live by his faithfulness.” In many languages, the ideas of being faithful and having faith are closely related. The Hebrew word rendered “faithfulness” (ʼemu·nahʹ) is related to the Hebrew term ʼa·manʹ (to be faithful; to be trustworthy), which can also convey the idea of having faith. (Ge 15:6; Ex 14:31; Isa 28:16) Therefore, Hab 2:4 (see ftn.) could also be rendered “will live by his faith.” Paul may have quoted the Septuagint rendering of Hab 2:4, which uses the Greek word piʹstis. This Greek word primarily conveys the thought of confidence, trust, firm persuasion. It is most often rendered “faith” (Mt 8:10; 17:20; Ro 1:8; 4:5), but depending on the context, it may also be understood to mean “faithfulness” or “trustworthiness” (Mt 23:23, ftn.; Ro 3:3; Tit 2:10). At Heb 11:1, Paul gives a divinely inspired definition of the term “faith” (Greek, piʹstis).​—See study note on But the righteous one will live by reason of faith in this verse.

1:18

ungodliness: Or “irreverence.” The Scriptures use the Greek word a·seʹbei·a and related terms to refer to a lack of reverence for God and even a defiance of him. (Jude 14, 15) It is an antonym of the term eu·seʹbei·a, rendered “godly devotion; godliness.” This reverence is manifest in a person’s service and devotion to God and His worship.​—Ac 3:12; 1Ti 2:2; 4:7, 8; 2Ti 3:5, 12.

1:20

world’s creation: In the Christian Greek Scriptures, the Greek term koʹsmos (“world”) generally refers to the world of mankind or a part of it. In this context, Paul apparently refers to the creation of mankind, since it was only when mankind appeared that there were minds on earth that perceived such invisible qualities by observing the visible creation. The Greek term was also used in secular writings to refer to the universe and creation in general, and Paul may have used it in that sense at Ac 17:24 when he was addressing a Greek audience.​—See study note on Ac 17:24.

Godship: Or “divine nature.” The Greek word thei·oʹtes is related to the Greek term The·osʹ (God). As shown by the context, Paul is discussing discernible things in the physical creation that prove God’s existence. The Scriptures are needed to understand God’s purpose, his name, and many aspects of his personality; however, creation gives evidence of his invisible qualities (lit., “unseen things of him”), including his eternal power, which he has used to create and sustain the universe. The physical creation gives evidence of his “Godship,” the fact that the Creator truly is God and is worthy of our worship.​—Re 4:11.

inexcusable: Or “without excuse.” Lit., “defenseless.” The Greek word a·na·po·loʹge·tos was a legal term used when a person was unable to present any convincing evidence in his defense. Here the word is used to describe people who do not acknowledge God. The continual testimony “from the world’s creation onward” proves that God exists. Because his qualities are clearly seen, those who deny the truth about God cannot defend or make a valid case for their position. Paul goes on to say that God’s qualities are perceived by the things made. The Greek term rendered “perceived” is related to the term for “mind” (Greek, nous), which implies grasping with one’s mind. As one translation says, God’s qualities are “visible . . . to the eye of reason.” By viewing God’s creative works and meditating on them, humans can deduce many of the Creator’s qualities. That understanding, coupled with a detailed knowledge of the Creator’s thinking and purpose gained through a study of the Scriptures, can help a person to build strong faith.

1:24

God . . . gave them up to uncleanness: Paul may have been alluding to apostate Israelites, who for centuries failed to follow the truth that they knew about God and his righteous decrees. They had “exchanged the truth of God for the lie.” (Ro 1:16, 21, 25, 28, 32) God had specifically warned the Israelites against idolatry and sexual immorality (Le 18:5-23; 19:29; De 4:15-19; 5:8, 9; 31:16-18), but they repeatedly turned to pagan gods and goddesses that were made in the image of animals or humans (Nu 25:1-3; 1Ki 11:5, 33; 12:26-28; 2Ki 10:28, 29; compare Re 2:14). As a result, God “gave them up to uncleanness,” or abandoned them to let them pursue their unclean practices. Paul’s wording also indicates that even people of the nations should have understood that the worship of animals and even of humans was completely unreasonable and would incur God’s wrath.​—Ro 1:22.

1:25

the lie: Referring to the falsehood of idolatry. Idols are a lie, or a falsehood. (Jer 10:14) God’s creative works testify that he exists, but some who “knew God” suppressed the truth about him. (Ro 1:18, 21, 25) They did not serve God in harmony with the truth concerning his eternal power and Godship; instead, they made idols and worshipped these. Their turning to the falsehood of idolatry led to all kinds of degraded practices.​—Ro 1:18-31.

Amen: Or “So be it.” The Greek word a·menʹ is a transliteration of a Hebrew term derived from the root word ’a·manʹ, meaning “to be faithful, to be trustworthy.” (See Glossary.) “Amen” was said in agreement to an oath, a prayer, or a statement. Writers of the Christian Greek Scriptures often used it to express agreement with some form of praise to God, as Paul does here. (Ro 16:27; Eph 3:21; 1Pe 4:11) In other cases, it is used to emphasize the writer’s wish that God extend favor toward the recipients of the letter. (Ro 15:33; Heb 13:20, 21) It is also used to indicate that the writer earnestly agrees with what is expressed.​—Re 1:7; 22:20.

1:26

disgraceful sexual passion: The Greek word paʹthos refers to strong desire, or uncontrolled passion. The context makes it clear that it refers to desires of a sexual nature. Here these desires are described as being “disgraceful” (Greek, a·ti·miʹa, “dishonor; shame”), since they disgrace, or dishonor, a person.

the natural use of themselves: That is, natural sexual intercourse. The Greek word rendered “natural” (phy·si·kosʹ) refers to what is in harmony with the basic and established order or function of things in nature. In support of his reasoning here at Ro 1:26, 27, Paul may have alluded to the words of the creation account at Ge 1:27. Instead of using the usual Greek terms for “man” and “woman,” he uses the more specific words rendered “male” and “female.” These words are also used in the Septuagint wording of Ge 1:27 and in quotations from that verse at Mt 19:4 and Mr 10:6. The Genesis account says that God blessed the first human couple and told them to multiply and “fill the earth.” (Ge 1:28) Homosexual acts are contrary to nature, since such sexual activity was not part of the Creator’s original arrangement for humans and could not produce offspring. The Bible compares homosexual activity to the sexual relations that rebellious angels, who came to be known as demons, had with women before the Deluge of Noah’s day. (Ge 6:4; 19:4, 5; Jude 6, 7) God views such acts as unnatural.​—See study note on Ro 1:27.

1:27

the natural use of: Or “natural sexual relations with.” The Greek word rendered “natural” (phy·si·kosʹ) refers to what is in accordance with the basic and established order or function of things in nature. This and the preceding verse show that homosexual and lesbian acts are out of harmony with God’s purpose for humans. (Ge 1:27; see study note on Ro 1:26.) God’s view of homosexual acts is made clear in the Hebrew Scriptures at Le 18:22. This prohibition was one of the many moral laws given to the nation of Israel. In contrast, the nations around Israel freely practiced homosexuality, incest, bestiality, and other acts prohibited by the Mosaic Law. (Le 18:23-25) The fact that God in the Christian Greek Scriptures repeats his condemnation of homosexual practices shows that these commandments express his view of such conduct, whether practiced by Jews or non-Jews.​—1Co 6:9, 10.

working what is obscene: Or “committing indecent (shameless) acts.” The Greek word denotes disgraceful behavior.

the full penalty: Or “the full recompense.” The Greek word means a reward given according to what is deserved. Here it is used in a negative sense of an appropriate penalty, a punishment, or an undesirable consequence. At 2Co 6:13, it denotes an appropriate response.

1:29

greed: Or “covetousness.” The Greek word ple·o·ne·xiʹa literally means “having more” and denotes an insatiable desire to have more. This Greek term is also used at Eph 4:19; 5:3. At Col 3:5, after mentioning “greediness,” Paul adds, “which is idolatry.”

whisperers: Or “gossipers.” The Greek word apparently denotes one who habitually engages in harmful gossip, perhaps spreading malicious rumors.​—See study note on 2Co 12:20.

1:31

false to agreements: Or “opposed to any agreement.” Besides the idea of not abiding by an agreement, the Greek term used here may include the idea of one who is not reliable or who does not keep a promise. According to one reference work, it may also refer to “one who is unwilling to negotiate a solution to a problem involving a second party.”

having no natural affection: This phrase, rendered “heartless” in some Bibles, translates the Greek word aʹstor·gos, which consists of the prefix a, meaning “without,” and stor·geʹ, meaning “natural affection.” This term is used to refer to the lack of natural affection between members of the same family, especially that of parents toward children and children toward parents. Those who lack natural affection toward family members could hardly be expected to maintain good relations with others. In harmony with Paul’s statement, ancient historians in the Greco-Roman world documented cases where fathers abandoned families; children neglected aged parents; and unwanted children, including the weak or deformed, were put to death by parents. Paul used this term here at Ro 1:31 to describe how far humans have fallen from their original perfection. At 2Ti 3:3, he used it to indicate how people would act in these critical last days.

2:4

forbearance: Or “tolerance.” In the Christian Greek Scriptures, the Greek noun a·no·kheʹ appears only here and at Ro 3:25. It literally means “a holding back” and could also be rendered “restraint.” A related Greek verb is used in a number of verses, where it is rendered “put up with” or “patiently endure” in connection with difficult circumstances. (Mt 17:17; 1Co 4:12; Eph 4:2) The verb is also used in the Greek Septuagint in reference to Jehovah’s showing restraint. (Isa 42:14; 64:12; LXX) Throughout human history, God has shown extraordinary kindness, tolerance, and patience by putting up with the blaspheming of his name, the cruel torture and execution of his Son, and the mistreatment of his loyal worshippers. God shows these qualities because he “is trying to lead [people] to repentance.” The apostle Peter also pointed this out.​—2Pe 3:9.

repentance: Lit., “change of mind.” In Biblical usage, the term refers to a change of mind accompanied by heartfelt regret over a former way of life, wrong actions, or what one has failed to do. In this context, “repentance” refers to a person’s desire to build or restore a good relationship with God. Genuine repentance produces fruitage, a changed course of action.​—See study notes on Mt 3:2, 8; Ac 3:19; 26:20 and Glossary.

2:9

every person: Or “the soul of every human.”​—See Glossary, “Soul.”

2:10

the Greek: Here referring to Gentiles, or non-Jews, in general.​—See study note on Ro 1:16.

2:11

no partiality with God: The Greek expression for “partiality” (pro·so·po·lem·psiʹa) could literally be rendered “acceptance of faces.” (A related word is discussed in the study note on Ac 10:34.) The expression is modeled on the Hebrew phrase na·saʼʹ pa·nimʹ, which literally means “to lift up the face,” and at Le 19:15 is rendered “show partiality.” An Oriental way of greeting a superior was to bow humbly with one’s face turned toward the ground. As a sign of acknowledgment and recognition, the superior lifted up, or raised, the face of the one who had bowed. The expression came to be used disparagingly to refer to partiality when corrupt individuals abused this custom to show preferential treatment. Paul’s point is that God has no favorites, that he does not lift up the faces of some but not others. He accepts Jews and Greeks alike. This is a recurring theme in Paul’s letters.​—Eph 6:9.

2:12

under law . . . by law: In Paul’s letter to the Romans, these are the first two occurrences of the Greek word for “law” (noʹmos). The expression without law in this verse renders the Greek word a·noʹmos. In this context, the term “law” refers to the Mosaic Law, as is true of most occurrences in the book of Romans. As used throughout the Christian Greek Scriptures, the term “law” can refer to (1) a single or particular law, (2) God’s Law given through Moses, (3) all of the inspired Hebrew Scriptures or parts thereof, or (4) law as a guiding principle.​—See study notes on Mt 5:17; Joh 10:34; Ro 8:2.

2:15

conscience: The Greek word sy·neiʹde·sis is drawn from the words syn (with) and eiʹde·sis (knowledge). Thus, the Greek term literally means “coknowledge” or “knowledge with oneself.” Here Paul explains that even a human who knows nothing about God’s laws has a conscience, that is, a capacity for looking at himself and rendering judgment about his own behavior. However, only a conscience that is trained by God’s Word and that is sensitive to God’s will can correctly judge matters. The Scriptures show that not all consciences operate properly. A person can have a conscience that is weak (1Co 8:12), one that is seared (1Ti 4:2), or one that is defiled (Tit 1:15). Regarding the operation of his conscience, Paul says: “My conscience bears witness with me in holy spirit.” (Ro 9:1) Paul’s goal was to “maintain a clear conscience before God and men.”​—Ac 24:16.

2:18

instructed: Or “orally instructed.” The Greek verb ka·te·kheʹo literally means “to sound down” and may include the idea of oral instruction.​—See study note on Ac 18:25.

2:20

young children: In this context, that expression may refer to people who need to grow in knowledge, understanding, and maturity.

framework: The Greek term morʹpho·sis, here rendered “framework,” carries the thought of a form, a sketch, or an outline. In this context, it apparently refers to the basic, or essential, features of the knowledge and the truth contained in the Mosaic Law. The Law provided just a framework because it was not the final word on God, his will, and his purpose. Much more was provided later, through Jesus. (Joh 1:17) Still, faithful Jews were able to know Jehovah and his righteous ways by studying the principles contained in the Law. For many centuries, this gave them an advantage over all other people. (De 4:8; Ps 147:19, 20) Even though the Mosaic Law was only a “framework,” it was necessary in order to understand Jehovah and his purposes fully.

2:22

commit adultery: That is, commit marital sexual unfaithfulness. In the Bible, adultery refers to voluntary acts of “sexual immorality” between a married person and someone who is not his or her mate.​—Compare study note on Mt 5:32, where the term “sexual immorality,” rendered from the Greek word por·neiʹa, is discussed, and study note on Mr 10:11.

2:25

Circumcision: The Mosaic Law required that a male worshipper of Jehovah be circumcised. (Le 12:2, 3; see Glossary.) Even foreigners had to get circumcised before they were allowed to eat the Passover meal. (Ex 12:43-49) In the year 49 C.E., however, just seven years before Paul wrote his letter to the Romans, the governing body in Jerusalem concluded that non-Jews who accepted the good news did not need to get circumcised and submit to the regulations of the Jewish Law. (Ac 15:1, 2, 28, 29) When Paul wrote to the Romans, he supported that spirit-inspired decision, and under the guidance of holy spirit, he clarified the matter further here and in subsequent verses. Even under the Law covenant, circumcision had to be accompanied by obedience to the Law.​—Le 18:5; De 30:16; Jer 9:25; see study note on Ro 2:29.

2:28

a Jew . . . circumcision: Here Paul uses these terms figuratively to show that nationality or fleshly descent is of no consequence in the Christian congregation.​—See Glossary, “Jew”; “Circumcision.”

2:29

a Jew: The Greek term I·ou·daiʹos corresponds to the Hebrew term Yehu·dhiʹ, meaning “Of [Belonging to] Judah,” which is rendered “Jew(s); Jewish” in the Hebrew Scriptures. Particularly after the Jewish exile, “Jew” became synonymous with a member of the nation of Israel. (See Glossary, “Jew.”) At Ge 29:35, the name Judah is connected with the Hebrew verb rendered “praise,” so the name is understood to mean “Praised; Object of Praise.” It has been suggested that Paul may be using a play on words, based on the meaning of the Hebrew term for “Jew; Judah.” He may have done so to show that a real “Jew” is one who receives praise from God by having a circumcised heart and serving Him with clean and pure motives. (See study note on circumcision . . . of the heart in this verse.) Paul says that God’s approval, the greatest praise a human can receive, is extended impartially; it is not based on fleshly descent. Such a person among the first-century Christians was a spiritual Jew, a member of “the Israel of God.”​—Ga 6:16.

circumcision . . . of the heart: “Circumcision” is used figuratively in both the Hebrew and the Christian Greek Scriptures. (See Glossary, “Circumcision.”) “Circumcision . . . of the heart” was a divine requirement even for the Israelites who were already circumcised in the flesh. According to a literal translation of De 10:16 and 30:6 (see ftns.), Moses told Israel: “You must circumcise the foreskin of your hearts,” and “Jehovah your God will circumcise your heart and the heart of your offspring.” In his day, Jeremiah reminded the wayward nation that they should do the same. (Jer 4:4) To “circumcise [the] heart” means to “cleanse” it by getting rid of anything in one’s thinking, affections, or motives that is displeasing and unclean in Jehovah’s eyes and that makes the heart unresponsive. Similarly, ears that are not sensitive or responsive to Jehovah’s guidance are spoken of as being “uncircumcised.”​—Jer 6:10, ftn; see study note on Ac 7:51.

3:2

they were entrusted with: That is, the Jews. (See Glossary, “Jew.”) Moses wrote at De 29:29: “The things revealed belong to us [Israelites] and to our descendants forever.” At Ps 147:19, 20, God is said to declare “his word . . . to Israel,” something he had not done “with any other nation.” Jesus alluded to the Jews’ being entrusted with God’s word of salvation and true worship when he said: “Salvation begins with the Jews.” (Joh 4:22; see study note.) Paul here confirms that Jehovah had entrusted the Jews with writing the Hebrew-Aramaic portion of the inspired Scriptures. Also, the books of the Christian Greek Scriptures were composed by the Jewish disciples of Jesus. So the Jews were custodians of Scriptural knowledge, and they were responsible for composing the books of the entire Bible canon.​—See study notes on Lu Title and 24:44.

sacred pronouncements: This expression occurs only four times in the Christian Greek Scriptures, and it translates the plural form of the Greek word loʹgi·on (meaning “little word”), a diminutive of loʹgos (word). Originally, loʹgi·on meant only a brief sacred statement, but in time it came to signify any divine communication. Paul here referred to the entire Hebrew Scriptures and apparently also to the part of the Christian Greek Scriptures written up to that time. The writing of this body of inspired Scriptures was entrusted to the Jews, who wrote “as they were moved by holy spirit.” (2Pe 1:20, 21) In the Septuagint, the word loʹgi·on is often used to render Hebrew expressions that refer to God’s pronouncements, such as at Ps 12:6 (11:7 [6], LXX): “The sayings of Jehovah are pure.”

3:4

Certainly not!: This expression renders a Greek phrase that Paul uses ten times in his letter to the Romans. It is also rendered “By no means!” and “Not at all!” (Ro 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11) A more literal rendering would be “Never may it occur (happen).” It is an emphatic way of making a negative response to questions that are often rhetorical. It expresses strong aversion to the idea, as if to say, “Away with the thought.”

let God be found true: Paul’s exclamation “Certainly not!” at the beginning of this verse is in reply to the question he raised in the preceding verse: “If some lacked faith, will their lack of faith invalidate the faithfulness of God?” The majority of Jews of that day showed a lack of faith, particularly when they rejected the Hebrew Scripture prophecies that pointed to Jesus as the Messiah. (Ro 3:21) By taking that position, they​—the people to whom God had entrusted those “sacred pronouncements” (Ro 3:2)​—made it seem that Jehovah had been untrue to his promises. But Jehovah had faithfully fulfilled those pronouncements through Christ. In establishing that God is trustworthy, Paul quoted the words of King David, as rendered in the Septuagint: “That you [God] might be proved righteous in your words.” (Ps 51:4 [50:6, LXX]) In that verse, David admitted his error, acknowledging that God is true and righteous. He did not try to justify himself and discredit God. Paul used David’s words to show that God is always loyal and true, regardless of who or how many claim otherwise.

3:9

under sin: That is, under the power of sin. The Greek preposition hy·poʹ, “under,” here conveys the idea of being under the control of someone or something. In the Bible, sin is personified as a domineering master who holds humans in slavery. (Joh 8:34; Ro 6:16-20; 7:14) In a similar way, Paul describes sin as ruling “as king.”​—Ro 5:21.

sin: The basic Greek term for “sin” in the Scriptures is ha·mar·tiʹa. This is the first occurrence of the word in the book of Romans. The related verb, ha·mar·taʹno, literally means “to miss,” in the sense of missing a target or not reaching a goal. For example, secular Greek writers used ha·mar·taʹno with regard to a spearman missing his target. The corresponding Hebrew terms chat·taʼthʹ, “sin,” and cha·taʼʹ, “to sin,” convey a similar meaning. At Jg 20:16, cha·taʼʹ is used with a negative to describe the Benjaminites who “could sling a stone to within a hairbreadth and would not miss.” Both the Hebrew and the Greek terms could refer to missing, or failing to reach, not only physical goals but also moral or intellectual ones. But in the Scriptures, these terms refer mainly to human sin, a failure to live or act in harmony with moral standards set by the Creator. (Ge 39:9; 1Sa 7:6; Ps 51:4; Da 9:8; Lu 15:18; Ro 2:12; 5:12) The Septuagint often uses the verb ha·mar·taʹno to render the Hebrew verb cha·taʼʹ.​—See study note on Ro 3:23.

3:10

just as it is written: In verses 10 through 18, Paul uses several quotes from the Hebrew Scriptures to prove his point “that Jews as well as Greeks are all under sin.” (Ro 3:9) In verses 10 through 12, the quotes are taken from Ps 14:1-3 and Ps 53:1-3; Ro 3:13 is taken from Ps 5:9 and Ps 140:3; Ro 3:14, from Ps 10:7; Ro 3:15-17, from Pr 1:16 and Isa 59:7, 8; and Ro 3:18, from Ps 36:1.​—See study note on Ro 1:17.

3:19

the Law: See study note on Ro 2:12.

3:20

one: Lit., “flesh.” The Greek word sarx is here used in the sense of a human, a being of flesh and blood.​—See study notes on Joh 3:6; 17:2.

3:23

all have sinned: Paul makes a similar point at Ro 3:9, 12; 5:12. The Greek word rendered fall short of could also be rendered “fail to reach” or “come short of.” God created humans “in his image” by giving them the ability to reflect his personality and qualities. (Ge 1:26, 27) However, when the first humans, Adam and Eve, disobeyed God’s command (Ge 2:15-17; 3:1-6), they came short of reflecting the glory of God, including his glorious qualities. Since all of Adam’s offspring have inherited sin and its consequence, death, every member of the human family falls short of properly reflecting God’s lofty qualities.

3:24

being declared righteous: In the Christian Greek Scriptures, the Greek verb di·kai·oʹo and the related nouns di·kaiʹo·ma and di·kaiʹo·sis, traditionally rendered “to justify” and “justification,” carry the basic idea of clearing of any charge, holding as guiltless, and therefore pronouncing and treating as righteous. For example, the apostle Paul wrote that the person who has died has been “acquitted [form of di·kai·oʹo] from his sin,” having paid the penalty, death. (Ro 6:7, 23) In addition to such usage, these Greek words are used in a special sense in the Scriptures. They refer to God’s viewing as guiltless an imperfect person who exercises faith.​—Ac 13:38, 39; Ro 8:33.

the release by the ransom paid by Christ Jesus: Or “the redemption that is in (by) Christ Jesus.” The Greek word a·po·lyʹtro·sis is related to several other words having to do with the ransom.​—See study note on Mt 20:28.

3:25

an offering for propitiation: Or “an offering for atonement (reconciliation).” The Greek word hi·la·steʹri·on, here rendered “an offering for propitiation,” and the related word hi·la·smosʹ, rendered “propitiatory sacrifice” at 1Jo 2:2 and 4:10, can signify a means of appeasement. In the Scriptures, these terms are used to refer to a restoration of good relations between God and man. When Adam was created as an earthly “son of God,” he enjoyed a peaceful relationship with his Creator. (Lu 3:38) By disobeying God and sinning, Adam forfeited his favorable relationship and his perfect human life. He also sold his descendants into slavery to sin and death. (Ro 5:12) God’s perfect justice required like for like in order for mankind’s relationship with God to be restored. (Ex 21:23-25; De 19:21) When Jesus sacrificed his perfect human life, the sacrifice he offered appeased, or satisfied, Jehovah’s standard of justice by providing the righteous and just basis for pardoning sin. Thereafter, God could “be righteous even when declaring righteous the [inherently sinful] man who has faith in Jesus.” (Ro 3:26) Jesus’ sacrifice made it propitious, or favorable, for humans to seek and receive restoration to a peaceful relationship with Jehovah. (Eph 1:7) At Heb 9:4, 5, the Greek word hi·la·steʹri·on is used in connection with the cover of the chest called “the ark of the covenant” and is rendered “the propitiatory cover” or, as found in the footnote, “the place of atonement.”

forbearance: Or “tolerance.”​—See study note on Ro 2:4.

was forgiving the sins that occurred in the past: Jehovah began to forgive sins even before Jesus provided the ransom to redeem Adam’s descendants from imperfection, sin, and death. This became possible from the moment Jehovah began to reveal his purpose to provide an “offspring” who would save believing mankind. (Ge 3:15; 22:18; Isa 53:5, 6, 10-12; Mt 20:28; Ga 3:19) From the viewpoint of God Almighty, the ransom was as good as paid; he had absolute confidence in the willingness of his Son to provide this sacrifice. (Ps 40:6-8; Heb 10:7-10) Nothing could ever prevent God from fulfilling his purpose. (Nu 23:19; Isa 46:10; Tit 1:2) Thus, God could pardon repentant sinners while at the same time maintain his own justice. (De 32:4; Ps 32:1, 2, 5; Isa 1:18) He could also declare faithful humans righteous in a relative sense, without compromising his standards of righteousness. (Ge 15:1, 6; Eze 14:14; Mt 23:35; Jas 2:23-25) Likewise, Jesus, while on earth as God’s representative, had the authority to forgive sins in advance of the ransom by applying the value of his yet future sacrifice to individuals of faith.​—Mt 9:2-6; Lu 7:36-50; Heb 2:9; see Glossary, “Ransom,” “Righteousness.”

4:1

what will we say was gained by Abraham, our forefather: Some manuscripts read “what will we say about Abraham, our forefather.” But the current main text reading has stronger manuscript support.

4:3

Jehovah: In this quote from Ge 15:6, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. (See App. C.) Existing Greek manuscripts have the word The·osʹ (God) here, perhaps reflecting the term used at Ge 15:6 in copies of the Septuagint. This usage may explain why most translations use “God” here. However, the original Hebrew text from which this quotation is taken contains the Tetragrammaton, and therefore the divine name is used in the main text. The whole phrase taken from Ge 15:6 is also quoted at Ga 3:6 and Jas 2:23.

counted: Or “credited.” In Romans chapter 4, the Greek word lo·giʹzo·mai is ten times rendered “counted” or “counts” (vss. 3, 4, 5, 6, 9, 10, 11, 22, 23, 24) and one time rendered “take into account” (vs. 8). This Greek verb was used in ancient times for numerical calculations, such as in accounting. It could refer to calculations entered on either the debit or the credit side. Abraham’s faith combined with works “was counted [credited, or attributed] to him as righteousness.” (Ro 4:20-22) This does not mean that he and other faithful men and women of pre-Christian times were free of sin. However, God took into account their faith in his promise and their efforts to follow his commands. (Ge 3:15; Ps 119:2, 3) Thus, God accounted them guiltless, as compared with the rest of mankind, who had no standing with him. (Ps 32:1, 2; Eph 2:12) Of course, faithful ones like Abraham recognized their need for redemption from sin and were awaiting God’s due time to provide it. (Ps 49:7-9; Heb 9:26) Meanwhile, because of their faith, Jehovah could have dealings with such imperfect humans and bless them without compromising his own perfect standards of justice.​—Ps 36:10.

4:4

as an undeserved kindness: Or “as a gift.” A worker is entitled to his pay. He does not consider it a gift or a special kindness. By contrast, God’s releasing imperfect humans from condemnation to death and declaring them righteous by faith is a kindness totally undeserved. It is unearned and unmerited and is motivated solely by the generosity of the Giver.​—Ro 3:23, 24; 5:17; 2Co 6:1; Eph 1:7; see Glossary, “Undeserved kindness.”

as something owed to him: Or “as a debt.” A worker is entitled to wages that he has worked for. He expects his pay as a right, as a debt owed him. The payment for his work is not considered a gift or a special kindness.

4:7

Happy: The Greek word ma·kaʹri·os occurs 50 times in the Christian Greek Scriptures. Paul here describes “the happiness of the man to whom God counts righteousness apart from works.” (Ro 4:6) This Greek term is used to describe God (1Ti 1:11) and to describe Jesus in his heavenly glory (1Ti 6:15). It is also the term used in the famous statements on happiness in the Sermon on the Mount. (Mt 5:3-11; Lu 6:20-22) Here at Ro 4:7, 8, “happy” is quoted from Ps 32:1, 2. This type of pronouncement is common in the Hebrew Scriptures. (De 33:29; 1Ki 10:8; Job 5:17; Ps 1:1; 2:12; 33:12; 94:12; 128:1; 144:15; Da 12:12) The Hebrew and the Greek expressions used for “happy” do not refer simply to a state of lightheartedness, as when a person is enjoying a good time. From a Scriptural standpoint, to be truly happy a person needs to cultivate love for God, to serve him faithfully, and to enjoy his favor and blessing.

pardoned: Or “forgiven.” The Greek word a·phiʹe·mi basically means “to let go” (Joh 11:44; 18:8), but it can also have the meanings “to cancel a debt” (Mt 18:27, 32) and, in a figurative sense, to “forgive” sins (Mt 6:12). (See study notes on Mt 6:12.) This term is also used in the Septuagint at Ps 32:1 (31:1, LXX), from which Paul here quotes.

covered: Or “forgiven.” The Greek word e·pi·ka·lyʹpto appears only here in the Christian Greek Scriptures. It literally means “to cover over” but is here used figuratively as a synonym for “to forgive.” Paul here quotes from Ps 32:1, and in the Septuagint (Ps 31:1), this same Greek verb renders a Hebrew verb meaning “to cover” in the sense of forgiving sins.

4:8

Jehovah: In this quote from Ps 32:2, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

4:11

a seal: Or “a guarantee; a confirmation.” Here the term “seal” is used figuratively in the sense of a mark of possession, or ownership. Abraham’s circumcision was “a seal” confirming the righteousness by faith that he already had.​—Compare study note on Joh 3:33.

the father of all those having faith: In a spiritual sense, Abraham is the father not only of his natural offspring who were faithful to God but of all disciples of Jesus Christ. Paul highlights the fact that Abraham began to show faith before his circumcision. (Ro 4:10) This made him “the father” of uncircumcised non-Jews, or Gentiles, who put faith in Jesus. Therefore, all in the diverse Christian congregation in Rome could by reason of their faith and obedience call Abraham their father.​—See study note on Ro 4:17.

4:13

offspring: Or “descendants.” Lit., “seed.”​—See App. A2.

4:15

transgression: The Greek pa·raʹba·sis refers basically to “overstepping,” that is, going beyond certain limits or boundaries, especially as in breaking a law.

4:16

offspring: See study note on Ro 4:13.

4:17

just as it is written: That is, at Ge 17:5, where Jehovah told Abram: “I will make you a father of many nations.” This promise was the basis for Jehovah’s changing Abram’s name to Abraham, meaning “Father of a Crowd (Multitude); Father of Many.” The promise was fulfilled in the following way: Abraham’s son Ishmael fathered “12 chieftains according to their clans.” (Ge 25:13-16; 17:20; 21:13, 18) The six sons of Abraham by Keturah produced additional nations that trace their ancestry back to Abraham. (Ge 25:1-4; 1Ch 1:28-33; Ro 4:16-18) And from Abraham’s son Isaac sprang the Israelites and the Edomites. (Ge 25:21-26) Also, in a spiritual sense, Abraham became a father to people of many national groups, including those of the Christian congregation in Rome, who “adhere to the faith” of Abraham.​—Ro 4:16.

who . . . calls the things that are not as though they are: That is, because God’s purposes are absolutely certain of fulfillment. (Isa 55:10, 11) Paul here alludes to God’s promise to Abram that he would become “a father of many nations,” although Abram and Sarai were yet childless. (Ge 17:4-6) It was as though Abraham’s sons and their descendants existed long before they were born. This Greek phrase at the end of verse 17 could also be rendered “who . . . calls into existence what does not exist.” That rendering would highlight the creative power of God, which was certainly involved in causing Abraham to become “a father of many nations.”

4:18

offspring: See study note on Ro 4:13.

4:19

deadness: Or “barrenness.” The Greek word neʹkro·sis is related to the verb ne·kroʹo, which is used earlier in the sentence and rendered as good as dead. Sarah (Sarai) was barren, but then her reproductive powers were miraculously revived after she was past the age of childbearing. (Ge 11:30; 18:11) Paul also described Abraham as a man “who was as good as dead.” (Heb 11:11, 12) So in a sense, both Abraham and Sarah experienced something comparable to a resurrection when their reproductive powers were restored and they were given the ability to have a child.​—Ge 18:9-11; 21:1, 2, 12; Ro 4:20, 21.

4:20

waver: The Greek word di·a·kriʹno conveys the idea of being uncertain, divided in one’s mind, indecisive. This Greek word is also rendered “to doubt.”​—Mt 21:21; Mr 11:23; Ac 10:20; 11:12; Jas 1:6.

4:22

counted: See study note on Ro 4:3.

5:1

let us enjoy peace: Some ancient manuscripts read “we have peace.”

5:2

let us rejoice: Some ancient manuscripts read “we rejoice.” The Greek verb used here could also be rendered “exult; boast.”

5:3

let us rejoice: Some ancient manuscripts read “we rejoice.” The Greek verb used here could also be rendered “exult; boast.”

endurance: The Greek noun hy·po·mo·neʹ is used in the Scriptures to denote the courageous, steadfast, or patient “endurance” of a person who does not lose hope in the face of obstacles, persecutions, trials, or temptations. The related verb hy·po·meʹno, rendered “to endure,” literally means “to remain (stay) under.” It is often used in the sense of “remaining instead of fleeing; standing one’s ground; persevering; remaining steadfast.” (Mt 10:22; Ro 12:12; Heb 10:32; Jas 5:11) When a Christian patiently and steadfastly endures trials with divine help, he proves that he has endurance.

5:4

hope: In the Bible, the basic sense of the Greek term el·pisʹ, used here, is “expectation of good.” In this context, Paul mentions hope last in a series​—after tribulation, endurance, an approved condition. So he is obviously not referring to the initial hope gained by accepting the good news from God. Rather, he is referring to a reinforced hope that a Christian can gain after enduring. When a Christian faithfully endures trials, he realizes that he has God’s approval. This realization strengthens his initial hope.​—Heb 6:11.

5:5

does not lead to disappointment: The Greek phrase, which basically means “does not put to shame,” shows that a person whose faith in God is genuine will not be ashamed or disappointed. The passive form of the same Greek verb (rendered “be disappointed”) is used at Ro 9:33; 10:11; 1Pe 2:6.

5:6

ungodly men: Or “irreverential ones.” Though often used of wicked men (2Pe 2:5; Jude 4), the term is here used to include all redeemable, sinful humans who are alienated from God.​—Col 1:21.

5:10

reconciled to God: The Greek verb ka·tal·lasʹso, used twice in this verse and twice in the passage at 2Co 5:18, 19, has the basic meaning “to change; to exchange.” It came to mean “to change from hostility to a friendly relationship.” As used of man’s relationship with God, it means to bring back into harmony or to cause to be friendly again. Paul used this verb when speaking of a woman’s being “reconciled with her husband” from whom she was separated. (1Co 7:11) The related verb di·al·lasʹso·mai appears at Mt 5:24 in Jesus’ instructions to “make . . . peace with your brother” before presenting an offering on the altar. (See study note on Mt 5:24.) Mankind needs to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. As a result, mankind is in a state of alienation from God; they are at enmity with God, whose standards do not allow for his condoning wrongdoing.​—Ro 5:12; 8:7, 8.

5:12

because they had all sinned​—: In this verse, Paul explains the basic truth about how sin and death spread to all humans. This explanation agrees with the theme of the book of Romans: God is impartial and holds out the possibility of salvation to all sinful humans having faith in Jesus’ ransom sacrifice. Paul explains that both Jews and non-Jews are sinners and need to exercise faith in Jehovah God and in the ransom of his Son to gain a righteous standing with God. (Ro 1:16, 17) The world mentioned here refers to the world of mankind. (See study note on Joh 3:16.) The dash at the end of the verse (some scholarly editions of the Greek text also have a dash here) indicates a break in Paul’s reasoning that seems to resume in verse 18. So the idea seems to be: In verse 12, Paul begins a comparison with Adam (“Just as through one man” all became sinners) and completes his line of reasoning in verse 18 (“so too through one act of justification the result to men of all sorts is their being declared righteous for life”) and in verse 19. Thus, through Jesus’ entire course of integrity, culminating in his death, it was made possible for many to attain righteousness and salvation by their faith.

5:14

death ruled as king: Death is here described as a “king” ruling over people from the time of Adam; it rules along with another “king,” sin. (Ro 6:12) These kings figuratively enforce their “law,” or strong influence, over mankind in that inherited imperfection causes humans to sin, which brings death. (Ro 7:23; see study note on Ro 8:2.) With Christ’s coming to earth and the provision of the ransom, undeserved kindness began exercising a superior kingship over those accepting God’s gift, “leading to everlasting life.”​—Ro 5:15-17, 21.

ruled as king: Many translations render the Greek verb used here, ba·si·leuʹo, simply “to rule” or “to reign.” While this is an acceptable rendering (Mt 2:22), the verb is related to the Greek noun for “king,” ba·si·leusʹ. Therefore, it may be properly rendered “to rule as king; to become king.” (Lu 19:14, 27) It is used of Jesus Christ (Lu 1:33; 1Co 15:25) and of Jehovah God (Re 11:15, 17; 19:6), who rule as kings in heaven. Additionally, it is used in connection with faithful spirit-anointed Christians, who have the hope of ruling “as kings over the earth.” (Re 5:10; 20:4, 6; 22:5; Ro 5:17b) In this context, however, Paul uses the term figuratively with regard to sin, death, and undeserved kindness.

who bears a resemblance to the one who was to come: The first human, Adam, bears a resemblance to Jesus Christ, whose coming was promised in the garden of Eden when Jehovah God was about to sentence Adam and Eve. (Ge 3:15) Adam and Jesus were both perfect humans. Also, both were fathers; Adam was the natural father of the sinful human race. (Ge 1:28) Jesus is a father in the sense of being God’s Chief Agent of life and the “Eternal Father” of obedient humans. (Isa 9:6; Ac 3:15) Adam disobeyed God and became father to a race of sinners; their Redeemer, Jesus, had to be a perfect man like Adam in order to cancel their debt of sin. This is in harmony with the principle “life . . . for life.” (De 19:21) Thus, Paul said at 1Co 15:45: “It is written: ‘The first man Adam became a living person.’ The last Adam became a life-giving spirit.” The Greek word rendered “resemblance” is tyʹpos, literally meaning “type” or “pattern,” so the phrase “who bears a resemblance to the one” could also be rendered “who is a type (pattern) of him.” However, Jesus’ absolute obedience to Jehovah bore no resemblance to Adam’s rebellious disobedience.

5:16

a declaration of righteousness: Or “an act of justification.”​—See study note on Ro 5:18.

5:18

one act of justification: Or “one righteous act.” The Greek word di·kaiʹo·ma may denote an action that meets the expectations of what is right or just. In this context, it refers to Jesus’ entire life course of flawless integrity to God, including his sacrifice. Jesus was the only human who through test stood righteous before God on his own merit. His “act of justification” resulted in his being acknowledged as righteous by God. It also qualified him to serve as God’s anointed King-Priest in heaven and provided the basis for declaring righteous those who exercise faith in him.​—Ro 3:25, 26; 4:25; 5:17-19.

6:3

baptized into Christ Jesus: At the time of Jesus’ baptism in water, God anointed him with holy spirit, making him Christ, or Anointed One. (Ac 10:38) At the time of his anointing, Jesus was also begotten as a son of God in a spiritual sense. (See study note on Mt 3:17.) After God baptized Jesus with holy spirit, the way was open for Jesus’ followers also to be baptized with holy spirit. (Mt 3:11; Ac 1:5) Those who, like Jesus, become spirit-begotten sons of God have to be “baptized into Christ Jesus,” that is, into the anointed Jesus. When Jehovah anoints followers of Christ with holy spirit, they are united with Jesus and become members of the congregation, that is, the body of Christ, he being the head. (1Co 12:12, 13, 27; Col 1:18) Such followers of Christ are also “baptized into his death.”​—See study note on baptized into his death in this verse.

baptized into his death: Or “immersed into his death.” Paul here uses the Greek term ba·ptiʹzo (to dip; to immerse). After his baptism in water in 29 C.E., Jesus began to undergo another baptism, the sacrificial course that is described at Mr 10:38. (See study note.) This baptism continued throughout his ministry. It was completed when he was executed on Nisan 14, 33 C.E., and raised up from the dead three days later. When mentioning this baptism, Jesus also indicated that his followers would be baptized “with the baptism with which [he was] being baptized.” (Mr 10:39) Spirit-anointed members of Christ’s body are “baptized into [Jesus’] death” in that they, like Jesus, enter a life of sacrifice, which includes giving up any hope of everlasting life on earth. This baptism continues throughout their life course of integrity under test. It is completed when they die and are raised to life as spirit creatures.​—Ro 6:4, 5.

6:5

become united with him: Lit., “planted together.” The Greek word symʹphy·tos here conveys the idea of being associated in a common or similar experience. Some consider the expression to be a word picture of a branch being grafted into a tree and both growing together.

6:6

our old personality: Or “our old self; the person we used to be.” Lit., “our old man.” The Greek word anʹthro·pos basically refers to “a human being,” male or female.

was nailed to the stake along with him: The Gospels use the Greek verb syn·stau·roʹo of those who were literally executed alongside Jesus. (Mt 27:44; Mr 15:32; Joh 19:32) A number of times in his letters, Paul mentions Jesus’ execution on the stake (1Co 1:13, 23; 2:2; 2Co 13:4), but here he uses the term in a figurative sense. He shows that Christians have put their old personality to death through faith in the executed Christ. Paul used this term in a similar way in his letter to the Galatians, where he wrote: “I am nailed to the stake along with Christ.”​—Ga 2:20.

6:7

has been acquitted: Or “has been released (pardoned).” Lit., “has been justified.” The Greek word di·kai·oʹo used here is often rendered “to declare righteous.” The context shows that Paul was discussing spirit-anointed Christians alive at that time. They had been baptized into Christ Jesus and had received the valid prospect of heavenly life. However, in order to be anointed with holy spirit and accepted as spirit-begotten sons of God, they had to die figuratively to their former course of life as imperfect humans and have their sins forgiven by God. Then they could have human perfection imputed to them. In discussing this with regard to anointed Christians, Paul was drawing on a fundamental truth. He knew that the penalty for Adam’s sin was death. (Ge 2:17) So Paul reasons that one who has died has been acquitted from sin because by means of his death, he has paid the full penalty for sin. At Ro 6:23, Paul says: “The wages sin pays is death.” So when a person has died, his sinful record no longer stands against him. And if it were not for Jesus’ sacrifice and God’s purpose to resurrect the person, he would never live again. Still, he would remain acquitted from sin, since God would not reexamine his case and then sentence him to further punishment.

6:10

with reference to sin: That is, to remove sin.

6:13

your bodies: Or “any part of your body.” Lit., “your members.” The Greek word meʹlos (“a part of the human body”) is here used in the plural form to denote the whole body. Paul uses this word in a similar way throughout chapters 6 and 7 of Romans. (Ro 6:19; 7:5, 23) At Ro 12:4, he uses the same word in the phrase “just as we have in one body many members.”

6:16

slaves: While Paul used this term at Ro 1:1 to refer to himself, he uses it here to refer to a person who submits either to sin leading to death or to righteousness leading to holiness. Illustrating his point with slavery, Paul uses language that would be familiar to the Christians in Rome, some of whom were likely slaves. They understood that a slave was obligated to keep his master’s commands. Paul’s simple but familiar illustration, similar to Jesus’ words in the Sermon on the Mount, would prompt them to be decisive as to which master they were serving.​—Mt 6:24; Ro 6:17-20.

6:19

your members: That is, the parts of your body.​—See study note on Ro 6:13.

lawlessness leading to lawlessness: The Greek word a·no·miʹa includes the idea of violation of and contempt for laws, people acting as if there were no laws. As used in the Bible, it suggests disregard for God’s laws. (See study note on Mt 24:12; Mt 7:23; 2Co 6:14; 2Th 2:3-7; 1Jo 3:4) In this phrase, the term is used twice. The first occurrence would denote a state of being disposed to lawlessness, and the second occurrence would denote the result of that disposition, namely, a lawless deed. The plural form of the noun is rendered “lawless deeds” at Ro 4:7 and Heb 10:17.

6:23

the wages sin pays: Or “the wages of sin.” The Greek word o·psoʹni·on literally means “pay; wages.” At Lu 3:14 (see study note), it is used as a military term, referring to a soldier’s pay or allowance. In this context, sin is personified as a master who pays figurative wages. The person who sins “earns” death as his “wages,” or payment. Once a person has died and has received his “wages,” his sinful record no longer stands against him. He would never live again were it not for Jesus’ ransom sacrifice and God’s purpose to resurrect the dead.

gift: Or “undeserved gift; gracious gift.” The Greek word khaʹri·sma basically means a free and undeserved gift, something given that is unearned and unmerited. It is related to the word khaʹris, often rendered “undeserved kindness.” (See Glossary, “Undeserved kindness.”) Jehovah’s kindness in providing his Son as a ransom sacrifice is a priceless gift, and those exercising faith in Jesus’ ransom sacrifice can thereby gain the gift of everlasting life.​—Joh 3:16; see Ro 5:15, 16, where the Greek word khaʹri·sma is twice rendered “gift.”

7:5

bodies: Lit., “members.”​—See study note on Ro 6:13.

7:6

we have been released from the Law: At Ro 7:1-6, Paul uses an illustration to explain the release from the Mosaic Law experienced by Jewish Christians. A wife is bound to her husband as long as he lives, but if her husband dies, her situation changes. Her marriage to her husband is no longer valid, and she is free to marry another. This change in her situation is similar to the change a Christian experienced when he “died with reference to sin.” (Ro 6:2, 11) The Jewish Christians “were made dead to the Law through the body of the Christ,” which provided a ransom, allowing them to “become another’s,” that is, to come to belong to Christ. (Ro 7:4) Paul explains at Ga 3:13 that “Christ purchased us, releasing us from the curse of the Law by becoming a curse instead of us.” The individual showing faith in Christ figuratively died to his former situation and was no longer under those old obligations. He could now become a slave “in a new sense.” (Ro 7:6) The person who died in such a way is, of course, still alive physically and is free to follow Christ as a slave to righteousness.​—Ro 6:18-20; Ga 5:1.

be slaves: One translation of the Christian Greek Scriptures into Hebrew (referred to as J¹⁸ in App. C4) reads “be servants to Jehovah.”

7:23

my body: Lit., “members.”​—See study note on Ro 6:13.

8:2

the law of the spirit . . . the law of sin and of death: In this context, “law” does not refer to a particular law, or rule, such as those found in the Mosaic Law. Rather, the term is here used in the broader sense of a principle that guides a person’s actions​—a powerful influence that like a law inclines people to act in a certain way. (See study note on Ro 2:12.) Paul contrasts the law, or strong influence, of God’s spirit that leads to life with the law, or strong influence, of the fallen flesh that leads to sin and death. Of course, all descendants of Adam feel within themselves the strong influence of “sin’s law” inclining them toward what is wrong. (Ro 7:23) But they can choose to follow the law of God’s spirit, not fleshly desires, to influence their actions in a positive direction.​—Ro 7:21-25.

8:3

weak through the flesh: That is, the imperfect flesh of those who tried to observe the Mosaic Law. Even the high priests were imperfect and were therefore unable to offer an adequate sacrifice for sin. So the Law could not save sinners. Rather, it highlighted the weaknesses of the imperfect people who tried to observe it. (Ro 7:21-25; Heb 7:11, 28; 10:1-4) In this respect, the Law was “weak through the flesh.”

8:4

the flesh: The Bible uses the term “flesh” in different ways. It may refer to humans of flesh and blood with no reference to sin or imperfection. (Joh 1:14; 3:6; 17:2) However, it often refers to humans in their imperfect sinful state, as in this context. In the preceding chapters, Paul links “living according to the flesh” with “the sinful passions” that were “at work in [their] bodies.” (Ro 6:19; 7:5, 18, 25) In the following verses (Ro 8:5-13), Paul contrasts the sinful flesh with the spirit, that is, God’s holy spirit.​—For other meanings of the term “flesh,” see study note on Ro 1:3; Ro 2:28.

8:5

set their minds on: The Greek verb phro·neʹo basically means “to think; to be minded in a certain way; to have a certain mental attitude.” (Mt 16:23; Ro 12:3; 15:5) In this context, it conveys the idea of directing one’s mind to something, focusing on it, and possibly striving for it. Paul’s use of this term here shows that the way a person thinks greatly affects the way he acts and lives. The term describes how a person deliberately chooses his direction in life, whether fleshly or spiritual. (See study note on Ro 8:4 for the meaning of flesh and spirit in this context.) One scholar comments on the use of this verb to describe the attitude of those who live according to the flesh: “They set their minds on​—are most deeply interested in, constantly talk about, engage and glory in​—the things pertaining to the flesh.” This term has the same implication when describing how those who live according to the spirit set their minds on spiritual things. In the following verse, Paul shows the different consequences for those who set their minds on the flesh (“death”) or on the spirit (“life and peace”).​—Ro 8:6.

8:6

setting the mind on: This phrase renders the Greek noun phroʹne·ma, which appears three times in this context​—twice in this verse and once at Ro 8:7. One lexicon defines it as a “way of thinking, mind(-set), . . . aim, aspiration, striving.” The term describes a person’s understanding as well as his will or desire. This noun is related to the verb phro·neʹo (used in the preceding verse), which means “to think; to be minded in a certain way; to have a certain mental attitude.” (Mt 16:23; Ro 12:3; 15:5) Therefore, setting the mind on the flesh means focusing on fleshly or mundane desires and allowing these to dominate one’s thinking. (1Jo 2:16; see study note on Ro 8:4.) Setting the mind on the spirit implies letting God’s spirit, or active force, influence and dominate one’s thoughts, desires, and actions.

8:15

adoption as sons: Lit., “a placing as son” (Greek, hui·o·the·siʹa). The concept of “adoption” was known in the Greek and Roman world. Most often the adoptees were, not young children, but youths or young adults. Some masters were known to free slaves in order to adopt them legally. The Roman Emperor Augustus was named as the adopted son of Julius Caesar. Paul uses the concept of adoption to describe the new status of those called and chosen by God. All descendants of the imperfect Adam were slaves to sin, so they could not be considered sons of God. But thanks to Jesus’ ransom sacrifice, Jehovah can free them from slavery to sin and adopt them as his sons, making them joint heirs with Christ. (Ro 8:14-17; Ga 4:1-7) Paul emphasizes the change in relationship by saying that such adopted ones cry out: “Abba, Father!” It was unthinkable for a slave to use this intimate expression toward his master. (See study note on Abba in this verse.) Jehovah decides whom he wants to adopt as sons. (Eph 1:5) From the time he anoints them with his spirit, he acknowledges them as his children. (Joh 1:12, 13; 1Jo 3:1) However, they must prove faithful during their life on earth before they can fully realize their privilege of being raised to heavenly life to be joint heirs with Christ. (Re 20:6; 21:7) Thus, Paul speaks of them as “earnestly waiting for adoption as sons, the release from our bodies by ransom.”​—Ro 8:23.

Abba: A Hebrew or Aramaic word (transliterated into Greek) occurring three times in the Christian Greek Scriptures. The word literally means “the father” or “O Father” and was an endearing form of address used by a son to a beloved father. (See study note on Mr 14:36.) Paul used it here and at Ga 4:6, both times in connection with Christians called to be spirit-begotten sons of God. Since they had now been adopted as God’s sons, they could address Jehovah with an expression that a slave could never use of his master unless he had received such an adoption. So while anointed Christians are “slaves to God” and are “bought with a price,” they are also sons in the house of a loving Father. Holy spirit makes them clearly aware of this status.​—Ro 6:22; 1Co 7:23.

8:16

The spirit itself bears witness with our spirit: Here the Greek word for “spirit” (pneuʹma) appears twice but with different meanings. (See Glossary, “Spirit.”) “The spirit itself” refers to God’s holy spirit, or active force. The expression “our spirit” refers to the dominant mental attitude of anointed Christians. So God’s holy spirit bears witness, or testifies, together with the dominant attitude of anointed Christians, impelling them to respond in a positive way to what God’s inspired Word says about the heavenly hope.

8:19

creation: All earthly creation has suffered from the effects of mankind’s rebellion in Eden. However, in this context, “creation” apparently refers to the human family, since only humans can be waiting with eager expectation as they express hope of being set free from the effects of sin and death. (Ro 5:12; 8:19) According to some scholars, the Greek word rendered “eager expectation” alludes to the idea of a person stretching his neck in order to look for something or watching eagerly with his head raised.

the revealing of the sons of God: Here Paul refers to the “joint heirs with Christ” as “sons of God.” (Ro 8:17) They will be ‘revealed’ when it becomes evident that they have been glorified and are reigning with Christ Jesus in heaven. Since they are the secondary part of the promised “offspring” (Ge 3:15), they will share with Christ in destroying Satan’s wicked system of things (Ro 16:20; Re 2:26, 27). They will be further ‘revealed’ when, during Christ’s Thousand Year Reign, they serve as priests conveying the benefits of Jesus’ ransom sacrifice to mankind, here referred to as the creation. This “revealing of the sons of God” will result in mankind’s being “set free from enslavement to corruption” and will allow them to enjoy “the glorious freedom of the children of God.”​—Ro 8:21; Re 7:9, 10, 14; 20:5; 22:1, 2.

8:20

futility: Or “emptiness; vanity; frustration.” The same Greek word is used in the Septuagint to render the Hebrew word heʹvel (literally referring to a transitory “breath” or “vapor”). This Hebrew word appears more than 35 times in the book of Ecclesiastes in such expressions as “the greatest futility” and “everything is futile.” (Ec 1:2; 2:17; 3:19; 12:8) Solomon, the writer of Ecclesiastes, sometimes used this term to parallel the expression “a chasing after the wind.” (Ec 1:14; 2:11) In the context of Ro 8:20, Paul describes a striving without attaining a goal or purpose. However, the hope here referred to is that God will deliver mankind from the “futility” that creation has been subjected to until now.​—Ro 8:21.

the one who subjected it: This expression refers neither to Satan nor to Adam, as some have suggested, but to Jehovah God. Although Adam and Eve could pass on only imperfection, sin, and death, Jehovah mercifully allowed them to produce children. By allowing this, God knowingly “subjected [the creation] to futility.” However, he did so on the basis of hope through the “offspring,” Jesus Christ. (Ge 3:15; 22:18; Ga 3:16) The sure hope offered by God is that faithful ones will eventually be “set free from enslavement to corruption.”​—Ro 8:21.

8:21

enslavement to corruption: The Greek term rendered “corruption” denotes “decay; deterioration; destruction.” This “enslavement to corruption” is the result of sin, producing bodily imperfection, aging, disease, and death. Even perfect humans have a corruptible body, which is indicated by what Paul said regarding Jesus: God “resurrected him from the dead never again to return to corruption,” that is, never to return to life in a corruptible human body. (Ac 13:34) Likewise, perfect Adam had a corruptible body, one that could die. However, obedience to God would have enabled Adam to live forever. It was only when Adam sinned that he became enslaved to corruption and its deteriorating effects. He passed this enslavement on to all his offspring, the human race. (Ro 5:12) The glorious freedom of the children of God refers to a release from such enslavement and the eventual privilege of entering into a relationship of actual sonship with God, as enjoyed by Adam. (Lu 3:38) Jehovah has promised such freedom and everlasting life to “the one sowing with a view to the spirit.” On the other hand, “the one sowing with a view to his flesh will reap corruption from his flesh” and will fail to gain such freedom and everlasting life.​—Ga 6:8.

8:23

adoption as sons: See study note on Ro 8:15.

8:26

the spirit itself pleads for us: At times, God’s servants may “not know what [they] should pray for” or may not know what they really need. They may have feelings, unspoken sighs, or thoughts that they cannot clearly express with words. At such times, God uses his holy spirit to plead, or intercede, for them regarding their unuttered groanings. This pleading is apparently connected with the spirit-inspired Word of God. Paul indicates that the feelings and circumstances of Christians have already been expressed in the inspired prayers and events recorded in God’s Word. So whenever Christians have such “unuttered groanings,” Jehovah considers those inspired thoughts from his Word to be spoken by his servants, and he responds according to his will.​—Ps 65:2; see study note on Ro 8:27.

8:27

the meaning of the spirit: Or “the mind (thought) of the spirit,” that is, of God’s spirit, or active force. Since God caused his spirit to direct Bible writers to record the thoughts found in the Scriptures, he knows the meaning of those spirit-inspired thoughts. But Paul here shows that as the one who searches the hearts, God even knows what Scriptural thoughts effectively speak for his earthly servants when they are too distressed to know what to pray for. It is as if those spirit-inspired passages were pleading, or interceding, on behalf of God’s holy ones. (Ro 8:26) Using the Greek term for “mind” and the verb rendered “pleading” is another example of God’s spirit being personified in the Scriptures.​—See study note on Joh 14:16.

8:28

called according to his purpose: The Greek word proʹthe·sis, translated “purpose,” literally means “a placing before.” The term also appears at Ro 9:11; Eph 1:11; 3:11. Since God’s purposes are certain of accomplishment, he can foreknow and predict what will happen. (Isa 46:10) For example, Jehovah foreknew that there would be a class of “called” ones, but he does not predestine the specific individuals forming this class. He also takes steps to make sure that his purposes are realized.​—Isa 14:24-27.

8:34

was raised up: Some manuscripts add “from the dead,” but the current main text reading has strong manuscript support.

at the right hand of God: To be at the right hand of a ruler meant to have the most important position next to that of the ruler himself (Ps 110:1; 1Pe 3:22) or to be in a position in his favor.​—See study notes on Mt 26:64; Ac 7:55.

9:3

separated . . . as the cursed one: That is, the one being under a curse from God. Paul is here using a form of hyperbole, or exaggeration. He expresses his willingness to take on himself the curse from God that awaited his brothers, unbelieving Jews, for rejecting the promised Messiah. (Compare Ga 3:13.) Paul’s point is that he was willing to do everything within his power to help them to avail themselves of God’s means of salvation.

9:4

the adoption as sons: This expression is here used figuratively in connection with the fleshly Israelites. Therefore, in this instance, it apparently refers to their unique position while they were God’s covenant people. Accordingly, the Hebrew Scriptures occasionally refer to natural Israel as God’s son or sons. (Ex 4:22, 23; De 14:1, 2; Isa 43:6; Jer 31:9; Ho 1:10; 11:1) Actual sonship, however, would not be possible until the ransom provision was made through Christ Jesus, and it would depend on a person’s accepting and putting faith in that divine arrangement.​—Joh 1:12, 13; 2Co 6:16-18; Ga 4:4, 5.

the sacred service: Or “the worship.” Here referring to the sacred service set out in the Law covenant. At Heb 9:1, 6, Paul used this expression when describing the worship at the tabernacle, which included the sacrifices offered in behalf of Israel when the Law covenant was in effect. At Ro 12:1, Paul again uses this expression, but with regard to a Christian’s worship of God.​—See study note on Ro 12:1.

9:5

God, who is over all, be praised forever: This phrase refers to Jehovah God; it is an exhortation to praise him for what he has done for his people, including what is mentioned earlier in this passage. However, some translations render this verse in a way that would identify Christ as Almighty God. For example, “the Christ, who is God over all.” Grammatically, such a rendering is possible, but the context has to be taken into consideration. The preceding passage describes God’s loving provisions for his people. Consider also what follows at Ro 9:6-13. These verses show that the outworking of God’s purpose depends, not on inheritance according to the flesh, but on the will of God. Verses 14-18 refer to God’s message to Pharaoh, as recorded at Ex 9:16, to highlight that God is over all. In verses 19-24, God’s superiority is further illustrated by the analogy of a potter and the clay vessels that he makes. Considering the context, it would therefore be natural for Paul to refer to “God, who is over all.” It is also noteworthy that Paul in his writings most often ascribes such expressions of praise, not to Christ Jesus, but to God. (Ro 11:34-36; 16:27; Ga 1:4, 5; Php 4:20; 1Ti 1:17) Paul clearly distinguishes between Jesus and Jehovah God, as at Ro 15:5, 6, where he urges fellow Christians to “glorify the God and Father of our Lord Jesus Christ.” (2Co 1:3; Eph 1:3) The main text rendering of Ro 9:5 is also strongly supported by Paul’s words at 1Co 15:27, 28.​—For a further discussion of Ro 9:5, see Kingdom Interlinear, App. 2D, “God, Who Is Over All.”

Amen: A term that is often used in the inspired letters of the Christian Greek Scriptures when the writer has expressed some form of praise to God.​—Ro 16:27; Eph 3:21; 1Pe 4:11; see study note on Ro 1:25.

9:7

offspring: Or “descendants.” Lit., “seed.”​—See App. A2.

9:8

offspring: See study note on Ro 9:7.

9:16

not on a person’s desire or on his effort: Lit., “not on the one who desires nor on the one who runs.” The literal expression “the one who runs” is here used figuratively to refer to one who exerts himself in striving toward a goal. In his letters, Paul often used the metaphor of a runner in a race. (1Co 9:24-26; Ga 5:7; Php 2:16) When Paul discussed God’s choosing of spiritual Israel, he explained that those of natural Israel counted on their fleshly relationship with Abraham and their pursuit of “righteousness” through the Law of Moses. They had been running, or “pursuing” the goal of “righteousness,” in the wrong way. (Ro 9:30-32) The members of the true “Israel” were to depend, not on their own efforts or achievements, but on God’s mercy. (Ro 9:6, 7) They would need to exert themselves in service to God, but without God’s mercy their efforts would be in vain.

9:17

the scripture says to Pharaoh: In the words that follow, Paul quotes from Ex 9:16. The words are part of a message that Jehovah commanded Moses to tell Pharaoh of Egypt. (Ex 9:13-19) However, Paul personifies “the scripture,” writing as if the scripture itself spoke these words directly to Pharaoh. Paul uses a similar personification at Ro 3:19, where he says: “All the things the Law says, it addresses to those under the Law.” The use of this figure of speech in these contexts is appropriate because the Hebrew Scriptures, including the Law, were recognized as God’s word​—in effect, God was speaking. In a similar way, Jesus sometimes personified God’s holy spirit, saying that it “will teach” and “will bear witness.”​—Joh 14:26; 15:26.

I have let you remain: Many translations render this expression “I have raised you up,” which may convey the idea that God put Pharaoh into office. However, Paul here quotes from Ex 9:16, where the context clarifies what is meant. When announcing the seventh plague, God said to Pharaoh: “By now I could have thrust my hand out to strike you . . . , and you would have been wiped out from the earth.” (Ex 9:15) But instead of striking Pharaoh, God chose to spare him, telling him: “I have kept you in existence [or “I have let you remain”; lit., “I have kept you standing”].” (Ex 9:16) It is also worth noting that the Greek Septuagint translates Jehovah’s words to Pharaoh as “you have been preserved.” So both the Hebrew Scripture context and the Septuagint rendering support the idea that the Greek term at Ro 9:17 means that God had let Pharaoh remain until God showed him His power.

to have my name declared in all the earth: Paul here quotes from Ex 9:16. The words are part of what Jehovah instructed Moses to tell Pharaoh after the sixth plague. (Ex 9:8-15) In the Bible, the word “name” at times stands for the person himself, his reputation, and all that he declares himself to be. (Ex 34:5, 6; see study notes on Mt 6:9; Joh 17:6, 26.) The Bible consistently emphasizes the sanctification and vindication of God’s name. For example, the psalmist prayed: “May people know that you, whose name is Jehovah, you alone are the Most High over all the earth.” (Ps 83:18) Over 50 times the book of Ezekiel states Jehovah’s words: People “will have to know that I am Jehovah.” (Eze 6:7; 38:23) Jesus taught his disciples to pray that God’s name be sanctified. (Mt 6:9) The apostle Paul encouraged Christians to declare God’s name publicly (Heb 13:15), and Re 15:4 raises the question: “Who will not really fear you, Jehovah, and glorify your name?”

9:21

the potter: A maker of earthenware pots, dishes, and other vessels. The Greek term ke·ra·meusʹ comes from a root meaning “to mix,” perhaps referring to the need to mix water with the soil or clay to prepare it for use. The Hebrew word for potter (yoh·tserʹ) literally means “former” or “one forming.” In the Hebrew Scriptures, the potter’s authority, or right, over the clay is used a number of times to illustrate God’s sovereignty over individuals and nations.​—Isa 29:16; 45:9; 64:8; Jer 18:1-12.

9:22

vessels: Here Paul continues to use the illustration of a potter. (See study note on Ro 9:21.) The Greek word skeuʹos literally refers to a container of any kind. However, it is often used figuratively in the Scriptures to refer to people. (Ac 9:15; ftn.; 2Ti 2:20, 21, ftns.) For example, Christians are compared to earthen vessels entrusted with a glorious treasure, the ministry. (2Co 4:​1, 7) In the context of Ro 9:21-23, God’s refraining from bringing immediate destruction on wicked people, vessels of wrath, serves to spare rightly disposed ones because it gives them time to be molded as “vessels of mercy.”​—Ro 9:23.

9:27

Isaiah cries out concerning Israel: Here and in the following verse, Paul quotes from Isa 10:22, 23. Those verses foretold what happened in 607 B.C.E. when Jehovah used the Babylonian Empire to execute judgment on Israel. The whole land, including Jerusalem, fell to the invader. The Jews were taken captive to Babylon for 70 years. After that, “only a remnant” returned to reestablish true worship in Jerusalem. Here in his letter to the Romans, Paul shows that this prophecy had a further fulfillment in the first century C.E. At that time, a relatively small number of Jews, “a remnant,” became followers of Jesus and returned to Jehovah in a spiritual sense. (Ro 11:4, 5) These were later joined by believing Gentiles, making up a spiritual nation, “the Israel of God.”​—Ga 6:16.

9:28

Jehovah: In this quote from Isa 10:23, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

concluding it and cutting it short: Or “executing it completely and speedily.” Paul here quotes from the Septuagint version of Isa 10:22, 23. This prophecy was fulfilled on Jerusalem both in 607 B.C.E. and in 70 C.E. when Jehovah executed judgment completely and speedily.

9:29

Jehovah: In this quote from Isa 1:9, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

Jehovah of armies: This expression has its background in the Hebrew Scriptures, where it occurs 283 times (with some variations), starting at 1Sa 1:3. It is a combination of the Tetragrammaton and the Hebrew word for “armies,” tseva·ʼohthʹ. The Greek equivalent of this expression occurs twice in the Christian Greek Scriptures, here and at Jas 5:4. Both Paul and James quote or allude to prophecies in the Hebrew Scriptures. In these two cases, the Hebrew word tseva·ʼohthʹ, “armies,” is transliterated Sa·ba·othʹ in Greek. Although Greek manuscripts literally read “Lord Sabaoth” (Greek, Kyʹri·os Sa·ba·othʹ), one lexicon says that Sa·ba·othʹ is used “in a name applied to God . . . =יהוה צְבָאוֹת [YHWH tseva·ʼohthʹ] Yahweh Lord of the Armies, Lord of Hosts.” (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition) Further reasons why the New World Translation uses the name Jehovah in the main text are explained in App. C1.

armies: Or “heavenly armies.” The Greek term Sa·ba·othʹ is a transliteration of the Hebrew word tseva·ʼohthʹ, the plural form of tsa·vaʼʹ, which basically means a literal army of soldiers, or combat forces. (Ge 21:22; De 20:9; see study note on Jehovah of armies in this verse.) It appears that the “armies” signified are primarily, if not exclusively, the angelic forces. The expression “Jehovah of armies” thus conveys the sense of power held by the Sovereign Ruler of the universe, who has at his command vast forces of spirit creatures. (Ps 103:20, 21; 148:1, 2; Isa 1:24; Jer 32:17, 18) However, some suggest that the “armies” in the expression “Jehovah of armies” include not only the angelic forces but also the Israelite army and the inanimate heavenly bodies.

offspring: See study note on Ro 9:7.

9:33

on it: That is, on the symbolic stone mentioned at Isa 28:16, from which Paul is quoting. The stone refers to Jesus Christ, which is evident from the way Isaiah’s prophecy is applied at Ro 10:11 and 1Pe 2:6. So the Greek pronoun used here could also be rendered “him.” That is how it is rendered at Ro 10:11, where Paul quotes part of the same prophecy from Isaiah but does not mention the “stone.” Thus the inspired words of Isaiah, Paul, and Peter provide a guarantee that putting faith in Jesus will not lead to disappointment.

will not be disappointed: Paul here quotes from the Septuagint version of Isa 28:16. The Greek phrase basically means “will not be ashamed (put to shame).” This emphasizes that those who exercise faith in Jesus Christ, the symbolic stone mentioned in Isaiah’s prophecy, will not experience the shame and disappointment of those whose faith is shown to be in vain. The same expression is used at Ro 10:11 and 1Pe 2:6.

10:2

accurate knowledge: In the Christian Greek Scriptures, there are two words commonly translated “knowledge,” gnoʹsis and e·piʹgno·sis. Both are related to the verb gi·noʹsko, which means “to know; to understand; to perceive.” E·piʹgno·sis, the word used here, is a strengthened form of gnoʹsis (e·piʹ, literally meaning “upon” but here conveying the idea of “additional”). It can often be seen from the context to mean “exact, real, or full knowledge.” Here Paul uses this word to show that the zeal of his fellow countrymen, the Jews, was misdirected. It was not based on a correct understanding of God’s will as revealed through Jesus, the promised Messiah.

10:4

the end: The Greek word teʹlos, generally rendered “end,” has different shades of meaning. It can refer to the termination of something in contrast with the beginning. (Mt 24:14; Mr 3:26; Re 21:6) This meaning fits well here, for the Mosaic Law came to its complete finish after Jesus’ death, resurrection, and ascension to heaven. (Joh 1:17; Ro 6:14; Ga 5:18; Col 2:14, 16, 17) However, teʹlos may also refer to “the end” in the sense of goal or objective. (Compare 1Ti 1:5, where this Greek word is rendered “objective.”) Since Paul described the Mosaic Law as a “guardian leading to Christ,” it can be said that Christ is the objective or goal aimed at by the Law. (Ga 3:24) So in this context, teʹlos apparently conveys both ideas.

10:7

the abyss: Or “the deep.” The Greek word aʹbys·sos has the basic meaning “exceedingly deep” or “unfathomable; boundless.” The term occurs nine times in the Christian Greek Scriptures, where it generally refers to a place or condition of confinement. (See study note on Lu 8:31.) Here at Ro 10:7, it refers to the symbolic place in which Christ Jesus spent parts of three days and from where his Father resurrected him. (Compare Ps 71:19, 20; Mt 12:40.) Jesus was confined, or restrained, when he was dead​—unconscious and completely inactive. Only his Father could free him from that place of confinement. (Compare 2Sa 22:5, 6; Job 38:16, 17; Ps 9:13; 107:18; 116:3; Ac 2:24.) However, the term “abyss” cannot properly be limited in meaning to the common grave of mankind. (See Glossary, “Grave.”) It is noteworthy that the Greek Septuagint does not use aʹbys·sos to translate the Hebrew word sheʼohlʹ (“the Grave”). Also, the symbolic place of confinement in which Satan and his demons will be held is called an “abyss” and is also described as a “prison.” This usage of the term further supports the thought that “the abyss” is not limited in meaning to the common grave of mankind.​—Lu 8:31; Re 20:1, 3, 7.

10:8

preaching: That is, publicly proclaiming.​—See study note on Mt 3:1.

10:9

publicly declare: The Greek word ho·mo·lo·geʹo is rendered “confess” in some Bibles. Many lexicons define this word “to declare (acknowledge) publicly.” In verse 10, the same verb is translated “makes public declaration.” Paul explains that it is not enough for Christians to have faith in their heart; they must make a public declaration of that faith in order to gain salvation. (Ps 40:9, 10; 96:2, 3, 10; 150:6; Ro 15:9) They do not make such a public declaration just once, as at the time of their baptism, but they continue to do so when meeting together with fellow believers and when proclaiming the good news about salvation to unbelievers.​—Heb 10:23-25; 13:15.

Lord: The Greek word used here, Kyʹri·os (Lord), is generally used as a noun in the Scriptures. Strictly speaking, it is an adjective signifying the possessing of power (kyʹros) or authority. It appears in every book of the Christian Greek Scriptures except in Paul’s letter to Titus and the letters of John. As God’s created Son and Servant, Jesus Christ properly addresses his Father and God (Joh 20:17) as “Lord” (Kyʹri·os), the One having superior power and authority, his Head. (Mt 11:25; 1Co 11:3) However, the title “Lord,” as used in the Bible, is not limited to Jehovah God. It is also used with reference to Jesus Christ (Mt 7:21; Ro 1:4, 7), one of the heavenly elders seen by John in vision (Re 7:13, 14), angels (Da 12:8), humans (Ac 16:16, 19, 30; here rendered “masters” or “sirs”), and false deities (1Co 8:5). Some claim that the phrase “Jesus is Lord” means that he and his Father, Jehovah, are the same person. However, the context makes it clear that this cannot be the case, since “God raised [Jesus] up from the dead.” Jesus’ authority as Lord was given to him by the Father.​—Mt 28:18; Joh 3:35; 5:19, 30.​—See study note on that Jesus is Lord in this verse.

that Jesus is Lord: While Jesus was on earth, some who were not his followers called him “Lord,” using the term as a title of respect or courtesy. When the Samaritan woman called him “Sir,” it was also out of respect. The Greek word used by Bible writers (Kyʹri·os) has a wide range of meaning and can, depending on the context, be rendered “Sir,” “Master,” or “Lord.” (Mt 8:2; Joh 4:11) However, Jesus indicated that by calling him Lord, his disciples (or learners) showed that they recognized him as their Master, or Lord. (Joh 13:13, 16) Especially after Jesus’ death and resurrection to an exalted position in heaven did his title Lord take on greater significance. By means of his sacrificial death, Jesus purchased his followers and thus became both their Owner (1Co 7:23; 2Pe 2:1; Jude 4; Re 5:9, 10) and their King (Col 1:13; 1Ti 6:14-16; Re 19:16). Acknowledging Jesus as Lord involves more than simply calling him by that title. True Christians must recognize his position and obey him.​—Mt 7:21; Php 2:9-11.

10:11

No one who rests his faith on him will be disappointed: Paul is here quoting from Isa 28:16 according to the Septuagint. The Greek expression rendered “will be disappointed” basically means “will be ashamed (put to shame).” Paul here shows that a person who exercises faith in Jesus Christ will not experience the shame and disappointment of those whose faith is shown to be in vain. The same expression is used at Ro 9:33 and 1Pe 2:6.

10:12

Lord: The identity of the one referred to as “Lord” (Kyʹri·os) in this verse cannot be established with certainty from the context; nor have Bible scholars come to an agreement as to whether Paul meant the Lord Jesus Christ or the Lord Jehovah. Ro 10:9 clearly refers to Jesus Christ as Lord, and the quotation from Isa 28:16 found at Ro 10:11 applies to him as well. So if the “Lord” at Ro 10:12 is to be directly linked with “him” at Ro 10:11, the “Lord” referred to is Jesus Christ. On the other hand, at Ro 10:9, Paul speaks of exercising faith ‘in your heart’ that “God raised him up from the dead.” Furthermore, Ro 10:13, a quotation from Joe 2:32, states: “Everyone who calls on the name of Jehovah will be saved.” Hence, if the “Lord” referred to at Ro 10:12 is the same as at Ro 10:13, Jehovah God is the “Lord” being referred to. The thought would then be the same as that expressed at Ro 3:29​—there is one God over both Jews and Gentiles. This is an example of how the New World Bible Translation Committee examined the context of each occurrence of the word Kyʹri·os (Lord) to determine where to restore the divine name. If the Hebrew Scripture background and the context provide no clear support for restoring the divine name, the committee retained the rendering “Lord” so as not to overstep the bounds of a translator, venturing into the field of interpretation.​—See App. C1.

10:13

everyone: Here Paul quotes from Joe 2:32. In the preceding verse, Paul says that “there is no distinction between Jew and Greek” and that “there is the same Lord over all, who is rich toward all those calling on him.” So the word “everyone” in this context further emphasizes God’s impartiality toward Jews and non-Jews.

calls on the name of Jehovah: Calling on Jehovah’s name is broad in meaning and involves more than just knowing and using God’s personal name. The expression “to call on [someone’s] name” has its background in the Hebrew Scriptures. Paul is here quoting from Joe 2:32, where the context stresses true repentance and trust in Jehovah’s forgiveness. (Joe 2:12, 13) At Pentecost 33 C.E., Peter quoted the same prophecy of Joel and exhorted his listeners to repent and take action to secure Jehovah’s approval. (Ac 2:21, 38) Other contexts show that calling on God’s name involves knowing God, trusting in him, and looking to him for help and guidance. (Ps 20:7; 99:6; 116:4; 145:18) In some contexts, calling on the name of Jehovah can mean declaring his name and qualities. (Ge 12:8; compare Ex 34:5, where the same Hebrew expression is rendered “declared the name of Jehovah.”) In the verse that follows Ro 10:13, Paul connects calling on God with putting faith in him.​—Ro 10:14.

the name of Jehovah: Paul here quotes from Joe 2:32, where the expression “the name of Jehovah” occurs. This combination of the Hebrew word for “name” and the Tetragrammaton is found more than 90 times in the Hebrew Scriptures. Some examples are Ge 12:8; Ex 33:19; 34:5; De 28:10; 32:3; Job 1:21; Ps 118:26; Pr 18:10; Mic 4:5. Concerning this Hebrew expression, one reference work says that it “means not only the name but [Jehovah’s] full being and power.” The use of the genitive “the name of Jehovah” instead of “the name Jehovah” indicates that his name is not used as a kind of charm. Rather, God’s name is linked to his personality, ways, and purposes. Thus, one who calls on the name of Jehovah must do more than know and use the name. He must come to know the Person behind the name, worship him, and live in harmony with his ways. Calling on the name of Jehovah also involves exercising faith in him, as Ro 10:14 shows.

Jehovah: In this quote from Joe 2:32, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. This quote also appears at Ac 2:21 in Peter’s speech at Pentecost.​—See App. C.

10:15

How beautiful are the feet: Paul is here quoting from Isa 52:7. The Scriptures commonly refer to parts of the human body as representing the whole person. Isaiah figuratively speaks as if the messenger were approaching Jerusalem from the nearby mountains of Judah. It would have been impossible to see the messenger’s feet from that distance, so the focus here is on the arrival of the messenger. “The feet” stand for the messenger and for the efforts he makes to proclaim good news. God viewed “the feet” of Jesus and his disciples as beautiful, or precious, because they fulfilled this prophecy and brought “good news of good things.”​—See study note on those who declare good news of good things in this verse.

those who declare good news of good things: Paul is quoting Isa 52:7, which mentions “the one bringing good news” in singular. During Babylonian captivity, a messenger approaching Jerusalem and bearing news of deliverance must have been a welcome sight. However, Isaiah’s prophecy finds a greater fulfillment in Jesus Christ, the greatest proclaimer of good news. Paul expands the application of Isaiah’s statement still further by referring to “those [plural] who declare good news.” In imitation of Jesus, all Christians are messengers of the good news of peace.

10:16

Jehovah, who has put faith in the thing heard from us?: Paul here quotes the first part of Isa 53:1 regarding Jehovah’s servant and shows that Isaiah’s prophecy was fulfilled in Jesus. While the coming and glorification of Jesus​—the Messiah​—was good news, Paul says about the unbelieving Jews: They did not all obey the good news. Relatively few in Paul’s day put faith in the good news about God’s Servant.​—For the use of the divine name here, see App. C3 introduction; Ro 10:16.

10:17

the word about Christ: The Greek expression could be understood as “the word of Christ,” that is, the word spoken by Christ. However, the context favors the rendering used in the main text, conveying the idea of ‘the word spoken about Christ.’ Some manuscripts read “the word of God” here, but the reading “the word about [of] Christ” has strong manuscript support.

10:18

into all the earth their sound went out: Paul here quotes from Ps 19:4, which describes how the silent witness given by God’s physical creation reaches the whole earth. Paul extends the application to the preaching work. He indicates that just as creation’s testimony reaches all the earth, to the point that rejection of God is inexcusable (Ro 1:20), so the extensive preaching of the “good news” (Ro 10:15) concerning Christ had given the Jews plenty of opportunities to accept it. Their lack of response was due to lack of faith. Paul may also have had in mind that the silent witness of creation gave an inaudible witness to all humans, making denial of God’s Creatorship inexcusable.​—See study note on Ro 1:20.

the inhabited earth: Here the Greek word for “inhabited earth” (oi·kou·meʹne) is used in a broad sense and refers to the earth as the dwelling place of mankind. (Lu 4:5; Ac 17:31; Re 12:9; 16:14) In the first century, this term was also used in reference to the vast Roman Empire, where the Jews had been dispersed. (Lu 2:1; Ac 24:5) Paul here quotes from Ps 19:4, where the Septuagint (Ps 18:5, LXX) uses the same Greek word to translate a Hebrew term that can refer to the inhabited areas of the earth.

10:21

I have spread out my hands: Paul here quotes from Isa 65:2. To spread out one’s hands denotes an invitation or an entreaty. Like a father who reaches out to a rebellious son, Jehovah had figuratively spread out his hands in an appeal to his wayward nation.

11:1

offspring: Or “descendants.” Lit., “seed.”​—See App. A2.

11:3

Jehovah: Paul is here quoting from 1Ki 19:10, 14, where the prophet Elijah addresses Jehovah God. In the original Hebrew text, the divine name is represented by four Hebrew consonants (transliterated YHWH). Paul abbreviates the quote and changes the order of some sentences. He also adds a direct personal address at the beginning of the quote, showing that these words were directed to God. Available Greek manuscripts use a form of the word Kyʹri·os (Lord), but “Jehovah” is here used in the main text because in the context of the words that Paul is quoting, as well as in other contexts, Elijah consistently addresses Jehovah, using His personal name. (1Ki 17:20, 21; 18:36, 37; 19:4) So the Hebrew Scripture background of this quote supports the view that Kyʹri·os was substituted for the divine name. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the divine name here.​—See App. C3 introduction; Ro 11:3.

my life: Here the Greek word psy·kheʹ, rendered “soul” in some Bible translations, refers to a person’s life. The expression trying to take my life (lit., “seeking my soul”) can also be rendered “trying [wanting] to kill me.” This expression reflects wording used in the Hebrew Scriptures, such as at 1Ki 19:10, 14, from which Paul quotes.​—Ex 4:19, ftn.; 1Sa 20:1, ftn.; see Glossary, “Soul.”

11:4

the divine pronouncement: The Greek noun khre·ma·ti·smosʹ denotes a statement of divine origin. Here it describes what God said to his prophet Elijah at 1Ki 19:18. Most lexicons and Bible translations use such renderings as “divine pronouncement; divine response; God’s reply; the answer of God.” This term is related to the verb khre·ma·tiʹzo, used several times in the Christian Greek Scriptures. For example, Ac 11:26 states that Jesus’ followers “were by divine providence called Christians.”​—See study notes on Ac 10:22; 11:26.

Baal: A Canaanite god regarded by some of its worshippers as the owner of the sky and the giver of rain and fertility. This is the only reference to Baal in the Christian Greek Scriptures. Paul is here quoting from 1Ki 19:18. In the Hebrew Scriptures, this god is designated by the Hebrew term hab·Baʹʽal, literally, “the Baal.” (Jg 2:13; 1Ki 16:31; 18:25) The Hebrew term is also found in the plural form (the Baals), apparently referring to the various local deities thought of as owning or having influence over particular places. (Jg 2:11; 8:33; 10:6) The Hebrew word baʹʽal (without the definite article) means “owner; master.”​—Ex 21:28; 22:8.

11:8

God: In this verse, Paul quotes wording from De 29:4 and Isa 29:10. The Hebrew text of these verses does not use “God,” but Paul may have quoted from the Septuagint, which according to most manuscripts reads at De 29:4 (29:3, LXX): “The Lord God has not given . . . ” For reasons stated in App. C1, copies of the Septuagint existing in Paul’s day likely read: “Jehovah God has not given . . . ” In fact, there is evidence that a fragment containing De 29:4 in the papyrus collection Fouad Inv. 266 uses the Tetragrammaton in the Greek text, followed by the Greek term for “God.” So Paul may have made a slightly abbreviated quote from the Septuagint, using only “God,” which is the reading found in available Greek manuscripts of Ro 11:8. (Compare a similarly abbreviated quote at Ac 7:37; see study note.) The Hebrew texts of both De 29:4 and Isa 29:10 use the divine name, and this is reflected in some translations of Ro 11:8 into Hebrew (referred to as J^{7, 8, 10, 14, 15, 20} in App. C4) that use the Tetragrammaton here.

11:9

table: Possibly an allusion to a table for sacrifices or to a feast. Paul is here quoting from Ps 69:22, where “table” is parallel to “prosperity” and apparently denotes blessings. Paul applies this psalm to the Jews, the majority of whom would reject Jesus and be stumbled. This stumbling was due, in part, to their insistence that their fleshly relationship with Abraham was sufficient for them to receive ongoing blessings from God. (Mt 3:9; Joh 8:39) This erroneous view would ultimately lead to “retribution” for them.

11:12

the world: In this context, Paul uses the Greek word koʹsmos as an equivalent to people of the nations, that is, non-Jews, or Gentiles. Here “the world” is distinguished from the people of Israel with whom God had concluded a covenant. Also, Christian Bible writers frequently used koʹsmos to denote the world of mankind separate from the true followers of Christ. This use of the Greek term rendered “world” is unique to the Scriptures.​—See study note on Joh 15:19.

11:13

an apostle to the nations: That is, to the non-Jews, or Gentiles. When Paul was converted to Christianity, probably about 34 C.E., the resurrected Jesus declared: “This man is a chosen vessel to me to bear my name to the nations as well as to kings and the sons of Israel.” (Ac 9:15) Thus Paul was chosen by the Lord Jesus Christ to be “an apostle [meaning “someone sent out”] to the nations.” (Ac 26:14-18; Ro 1:5; Ga 1:15, 16; 1Ti 2:7) While Paul had strong conviction and proofs of his apostleship, nowhere does the Bible suggest that he replaced one of “the Twelve”; nor did he ever refer to himself as one of “the Twelve.”​—1Co 15:5-8; compare study note on Ac 1:23.

glorify: Or “magnify.” The Greek verb do·xaʹzo (to glorify; to give glory to), related to the word doʹxa (glory; honor), is often used in connection with glorifying God. (Mt 5:16; 9:8; Mr 2:12; Lu 2:20; 5:25, 26; Ac 4:21; 11:18; Ro 15:6, 9) In this context, the verb may convey such shades of meaning as “take pride in; take seriously; make the most of.” Paul shows that he highly esteems his “ministry,” regarding it as an honor of the highest order.

my ministry: When Jesus was on earth, he commissioned his followers to make disciples of people of all the nations. (Mt 28:19, 20) Paul called this work “the ministry of the reconciliation.” In Paul’s words, “we beg” a world alienated from God to “become reconciled to God.” (2Co 5:18-20) Paul made the most of his Christian ministry to the nations, but at the same time, his earnest desire was that some Jews would also be moved to take the necessary steps to gain salvation. (Ro 11:14) The basic meaning of the Greek word di·a·ko·niʹa is “service” and the related verb is sometimes used in the Bible with regard to personal services, such as waiting on tables. (Lu 4:39; 17:8; Joh 2:5) Here it refers to the Christian ministry. This is an elevated form of service, that of ministering to the spiritual needs of others.

11:14

my own people: Lit., “my flesh.” Paul here refers to his fellow countrymen, the Israelites.​—Compare Ge 37:27.

11:16

the root . . . the branches: Here Paul compares the fulfillment of God’s purpose regarding the Abrahamic covenant to an olive tree. Jehovah, the root of the tree, gives life to spiritual Israel. (Isa 10:20) Jesus, the trunk of the tree, is the primary part of Abraham’s offspring. (Ga 3:16) Paul says that the branches collectively are “the full number” of those included in the secondary part of Abraham’s offspring.​—Ro 11:25; Ga 3:29.

11:17

some of the branches were broken off: That is, the natural Jews who rejected Jesus were themselves rejected.

you, although being a wild olive, were grafted in: Paul is still addressing Christians of non-Jewish background. (Ro 11:13) He continues with the illustration of a cultivated olive tree to show how God’s purpose with regard to the Abrahamic covenant was being fulfilled. (See study note on Ro 11:16.) Initially, only Jews had the opportunity to be part of that covenant. Non-Jews, or Gentiles, were likened to branches from a different tree, that is, a wild olive tree. Jehovah opened the way for Gentiles to become part of Abraham’s offspring as spiritual Jews, figuratively grafting them into the cultivated olive tree. The Rome congregation consisted of faithful Christians from both Jewish and Gentile backgrounds, and all were expected to produce spiritual fruitage.​—Ro 2:28, 29.

grafted in: Grafting is the process of joining a branch or a twig from a tree producing good fruit with a tree bearing inferior fruit. After the union becomes permanent, the grafted-in branches produce quality fruit, similar to that of the tree from which they were taken. Paul discusses the grafting of branches from an inferior tree into a cultivated tree “contrary to nature,” apparently practiced by some cultivators in the first century. (See study note on Ro 11:24.) The Greek word for “to graft” is used only in Romans chapter 11.

11:24

grafted contrary to nature into the garden olive tree: Normally, farmers grafted branches from a cultivated, or garden, olive tree into a wild olive tree. As a result, the wild olive tree would produce better fruit, comparable to fruit from the tree from which the branch had been cut. The reverse​—grafting wild branches into a cultivated tree​—would be quite contrary to the regular procedure and would usually not be expected to yield good results. However, grafting a branch from a wild olive tree into a cultivated one was what some farmers occasionally did in the first century. (See Media Gallery, “Grafting an Olive Branch.”) By alluding to just such a procedure that would seem unusual​—even unnatural, or contrary to nature​—Paul heightens the force of his illustration. Paul uses the cultivated olive tree to illustrate how God’s purpose with regard to the Abrahamic covenant was fulfilled. He likens those who become part of Abraham’s offspring to branches on this symbolic olive tree. (Ro 11:21) The Gentile Christians are likened to branches from a wild olive tree because they had previously been alienated from God’s people, Israel, who were Abraham’s natural offspring and heirs of the covenant made with Abraham. (Eph 2:12) But when some Jews, likened to the natural branches, showed a lack of faith, they were rejected by God and “broken off.” (Ro 11:20) Jehovah arranged for these Gentiles to be grafted in to replace the unproductive branches. (Ga 3:28, 29) Just as branches from a wild olive tree would thrive when grafted into a cultivated olive tree, the Gentile Christians benefit greatly as they receive “the richness [lit., “fatness”]” of the garden olive tree’s root. This arrangement highlighted God’s undeserved kindness toward the Gentile Christians and removed any basis for boasting on their part.​—Ro 11:17; compare Mt 3:10; Joh 15:1-10.

the garden olive tree: In the Greek term kal·li·eʹlai·os used here, the word for “olive tree” has a prefix that comes from the word ka·losʹ. It means “good; fine; excellent,” implying well-suited for its purpose​—like an olive tree that is cultivated in order to be fruitful and productive. Here the garden, or cultivated, olive tree is contrasted with the olive tree that is wild (a·gri·eʹlai·os; lit., “field olive tree”) and uncultivated.

11:26

and in this manner all Israel will be saved: That is, all spiritual Israel, “the Israel of God.” (Ga 6:16; Ro 2:29) God’s purpose is to have 144,000 spiritual Israelites in a saved condition and ruling with His Son in heaven. That purpose will be fulfilled “in this manner,” namely, by figuratively grafting in branches from the “wild olive” to fulfill God’s purpose to have his “garden olive tree” full of productive branches. (Ro 11:17-25; Re 7:4; 14:1, 3) This involved admitting Gentile Christians to be part of spiritual Israel. Some favor rendering the Greek expression at the beginning of the verse “and then” or “and in the end,” but the rendering “and in this manner” is supported by many lexicons and other Bible translations.

deliverer: Or “savior.” Paul here quotes from the Septuagint reading of Isa 59:20, and he applies the prophecy to Christians who are members of “the Israel of God.” (Ga 6:16) He indicates that the prophecy will be completely fulfilled when the full number of spiritual Israel is made up.

11:34

Jehovah’s: In this quote from Isa 40:13, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. The Greek expressions rendered “come to know . . . mind” and “become his adviser” follow the wording of Isa 40:13 in the Septuagint.

11:36

Amen: See study note on Ro 1:25.

12:1

Therefore: Paul apparently uses this expression to link what he discussed in the preceding part of his letter with what he is about to say. In effect, he is saying: “In view of what I just explained to you, I appeal to you to do what I will tell you next.” Paul had discussed the opportunity open to both Jews and Gentiles to be declared righteous before God by faith, not by works, and to be corulers with Christ. (Ro 1:16; 3:20-24; 11:13-36) Beginning in chapter 12, Paul urges Christians to be thankful and to demonstrate their faith and gratitude by obeying God and by living a life of self-sacrifice.

brothers: See study note on Ro 1:13.

present your bodies: Under the Mosaic Law, the Israelites slaughtered animals and presented these dead animals as sacrifices. Such sacrifices could be offered only once. In contrast, a Christian continually presents his body, his whole being, as a living sacrifice. This “sacrifice” includes the person’s mind, heart, and strength​—all his faculties. It is an act of total dedication involving every aspect of his life. Paul adds that a Christian’s sacrifice of himself must be holy and acceptable to God. This may allude to the fact that Israelites were never to offer unacceptable animal sacrifices, such as lame or deformed animals. (Le 22:19, 20; De 15:21; Mal 1:8, 13) Likewise, Christians must live a clean life in harmony with what God approves in order for their sacrifices to be acceptable.

a sacred service: Or “a worship.” The Greek word used here is la·treiʹa and refers to acts of worship. In the Christian Greek Scriptures, this noun is sometimes used in connection with the Jewish system of worship based on the Mosaic Law. (Ro 9:4; Heb 9:1, 6) However, here Paul uses it in connection with Christian worship. The related Greek verb la·treuʹo (“to render sacred service”) is used both with regard to worship according to the Mosaic Law (Lu 2:37; Heb 8:5; 9:9) and Christian worship (Php 3:3; 2Ti 1:3; Heb 9:14; Re 7:15). At Ro 1:9, Paul showed that an important feature of his sacred service was “in connection with the good news about [God’s] Son,” that is, the preaching of this good news.

with your power of reason: The expression “power of reason” is translated from the Greek word lo·gi·kosʹ. In this context, it conveys the idea of sacred service rendered in a “logical,” “rational,” or “intelligent,” manner. One lexicon defines it as “pert[aining] to being carefully thought through, thoughtful.” Christians are often called on to weigh Bible principles carefully. They need to understand how Bible principles relate to one another and to decisions under consideration. They can use their God-given power of reason, or thinking abilities, to make balanced decisions that will have Jehovah’s approval and blessing. This way of worship was a change for many Jews who had become Christians. They had previously lived their life following the many rules dictated by tradition.

12:2

stop being molded: The Greek word used here denotes “to form or shape according to a pattern or mold.” Paul addresses his fellow anointed Christians using a Greek verb tense that suggests stopping an action already in progress. The wording implies that some in the Rome congregation were still being influenced by that system of things. (Ro 1:7) For the Christians in Rome at that time, about 56 C.E., the system of things involved the standards, customs, manners, and styles that characterized the Roman world.​—See study note on this system of things in this verse.

this system of things: The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. In this context, it refers to the standards, practices, manners, customs, ways, outlook, styles, and other features characterizing any given time period.​—See Glossary, “System(s) of things.”

be transformed by making your mind over: The Greek verb for “be transformed” is me·ta·mor·phoʹo. (Many languages have the term “metamorphosis,” which is derived from this Greek word.) The Greek word for “mind” used here basically denotes the capacity to think, but it can also refer to a person’s way of thinking or his attitude. The expression “making [the] mind over” indicates that a person changes his mental inclinations, innermost attitudes, and feelings. The extent of this change is illustrated by the use of the verb here rendered “be transformed.” The same verb is used at Mt 17:2 and Mr 9:2, where it says that Jesus “was transfigured.” (See study note on Mt 17:2.) This transfiguration was not a superficial change. Rather, it was a complete change in Jesus to the extent that he, the then future King of “the Kingdom of God,” could be described as “already having come in power.” (Mr 9:1, 2) This Greek word is also used at 2Co 3:18 regarding the spiritual transformation of anointed Christians. So when urging Christians to make their minds over, Paul was highlighting a continual inner transformation that would result in a completely new way of thinking that would be in harmony with God’s thoughts.

prove to yourselves: The Greek term used here, do·ki·maʹzo, carries the sense of “proving by testing,” often with a positive outcome. In fact, the term is rendered “approve” in some contexts. (Ro 2:18; 1Co 11:28) Some translations render it “verify; discern.” So Paul was not advising blind faith or skepticism. Rather, he was encouraging Christians to test, in a positive way, God’s requirements in order to understand them, to apply them, and to experience their goodness. The Christian thus proves to himself that doing the “will of God” is the good and perfect way.

12:8

encourages: Or “exhorts.” The Greek word pa·ra·ka·leʹo literally means “to call to one’s side.” It is broad in meaning and may convey the idea “to encourage” (Ac 11:23; 14:22; 15:32; 1Th 5:11; Heb 10:25); “to comfort” (2Co 1:4; 2:7; 7:6; 2Th 2:17); and in some contexts “to urge strongly; to exhort” (Ac 2:40; Ro 15:30; 1Co 1:10; Php 4:2; 1Th 5:14; 2Ti 4:2; Tit 1:9, ftn.). The close relationship between exhortation, comfort, and encouragement would indicate that a Christian should never exhort someone in a harsh or unkind way.

encouragement: Or “exhortation.” The Greek noun pa·raʹkle·sis, literally “a calling to one’s side,” often conveys the meaning “encouragement” (Ac 13:15; Php 2:1) or “comfort” (Ro 15:4; 2Co 1:3, 4; 2Th 2:16). As the alternative rendering indicates, this term and the related verb pa·ra·ka·leʹo, used in this verse, can also convey the idea of “exhortation,” and it is in some contexts rendered that way in the main text. (1Th 2:3; 1Ti 4:13; Heb 12:5) The fact that these Greek terms can convey all three meanings​—exhortation, comfort, and encouragement​—would indicate that a Christian should never exhort someone in a harsh or unkind way.

distributes: Or “contributes.” The Greek verb used here has also been rendered “impart” (Ro 1:11; 1Th 2:8) and “share” (Lu 3:11; Eph 4:28).

the one who presides: Or “the one who takes the lead.” The Greek word pro·iʹste·mi literally means “to stand before (in front of)” in the sense of leading, conducting, directing, showing an interest in, and caring for others.

12:9

Abhor: The Greek term a·po·sty·geʹo occurs only here in the Christian Greek Scriptures. It is the intensive form of a Greek verb meaning “to hate” and thus means “to hate intensely (strongly).” This term expresses a strong feeling of horror and repulsion.

cling to: The Greek verb literally meaning “to glue” is here used figuratively. A Christian who has genuine love is so firmly glued, or attached, to what is good that it becomes an inseparable part of his personality. The same Greek word is used to describe the strong bond that is to unite a husband and wife.​—See study note on Mt 19:5.

12:10

brotherly love: The Greek term phi·la·del·phiʹa literally means “affection for a brother.” Paul uses it three times​—at Ro 12:10, at 1Th 4:9, and at Heb 13:1. Peter uses this term three times in his letters (once at 1Pe 1:22 and twice at 2Pe 1:7), where it is rendered “brotherly affection.” The use of this term by Paul and Peter indicates that relationships among Christians should be as close, strong, and warm as in a natural family.

have tender affection: The Greek word used here, phi·loʹstor·gos, is a compound word composed of two terms that denote love and affection. The root word sterʹgo denotes a natural affection, as between family members. The second term is related to phiʹlos, a close friend. (Joh 15:13-15) The combination of these terms denotes a strong affection as shown in a family. In fact, both words used in this context (phi·la·del·phiʹa, rendered “brotherly love,” and phi·loʹstor·gos, rendered “tender affection”) refer to affection that should naturally be shown among family members. Such is the level of love and affection that Paul is urging fellow Christians to show toward one another.​—See study note on brotherly love in this verse.

take the lead: Or “take the initiative.” The Greek word pro·e·geʹo·mai appears only here in the Christian Greek Scriptures. It literally means “to go before,” and in this context, it denotes an eagerness to show honor to others. In first-century Greek, Jewish, and Roman society, people made every effort to gain honor for themselves. (Lu 20:46) Here Paul expresses a contrary view, namely, that Christians should make every effort to show honor and respect for others. In fact, some suggest that this expression implies trying to outdo one another in showing honor to others.

12:11

Be industrious: Or “Be diligent.” The Greek spou·deʹ used here literally means “swiftness of movement or action; haste; speed.” (Lu 1:39) However, in many contexts, it denotes an “earnest commitment in discharging an obligation; eagerness; earnestness; willingness; zeal.” This Greek word appears at Ro 12:8 in the expression “let him do it diligently.” It is rendered “industriousness” at Heb 6:11 and “earnest effort” at 2Pe 1:5. The related verb spou·daʹzo has been rendered “be . . . diligent” (2Pe 1:10) and “do your utmost” (2Ti 2:15; 4:9, 21; 2Pe 3:14).

Be aglow with the spirit: The Greek word rendered “aglow” literally means “to boil.” Here it is used metaphorically to convey the idea of one overflowing with or radiating zeal and enthusiasm as a result of the influence of God’s “spirit” (Greek, pneuʹma), or active force. This spirit can motivate and energize a person to do things in accord with Jehovah’s will. (See study note on Mr 1:12.) Being “aglow” with God’s holy spirit would also affect the impelling force that issues from a person’s figurative heart, filling him with zeal and enthusiasm for what is right. While some feel that this Greek expression is simply an idiom for great eagerness and enthusiasm, the rendering in the main text favors the idea that “the spirit” here is God’s holy spirit.​—For a discussion of some principles of Bible translation exemplified by the rendering of the Greek phrase discussed here, see App. A1.

Slave for: Or “Serve.” The Greek verb (dou·leuʹo) used here refers to working as a slave, that is, someone owned by and taking orders from a master. The same Greek verb appears at Mt 6:24 (see study note), where Jesus explains that a Christian cannot slave for both God and Riches. In the Septuagint, this verb is sometimes used to render similar Hebrew exhortations to “serve Jehovah,” where the Tetragrammaton appears in the original Hebrew text.​—1Sa 12:20; Ps 2:11; 100:2 (99:2, LXX); 102:22 (101:23, LXX).

Jehovah: Available Greek manuscripts read “for the Lord” (toi Ky·riʹoi) here, but as explained in App. C, there are good reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C3 introduction; Ro 12:11.

12:13

Follow the course of hospitality: The Greek term for “to follow the course of” could literally be rendered “to hasten; to run.” Paul here uses the term to encourage Christians to do more than show hospitality when called on to do so. Rather, he urges them to pursue hospitality, to take the initiative to show this quality regularly. The Greek word for “hospitality,” phi·lo·xe·niʹa, literally means “love of (fondness for) strangers.” This would indicate that hospitality should be extended beyond one’s circle of close friends. Paul also uses this term at Heb 13:2, apparently alluding to accounts in Genesis chapters 18 and 19 about Abraham and Lot. When these men showed hospitality toward strangers, it resulted in their unknowingly entertaining angels. At Ge 18:1-8, Abraham is described as running and hurrying to take care of his guests. The related adjective phi·loʹxe·nos occurs three times in the Christian Greek Scriptures in other contexts where showing hospitality is encouraged.​—1Ti 3:2; Tit 1:8; 1Pe 4:9.

12:17

from the viewpoint of all men: Or “in the sight (eyes) of all people.” Here the Greek word anʹthro·pos (man; human) refers to both men and women.

12:19

yield place to the wrath: That is, to God’s wrath, according to the context. Paul goes on to quote God’s words in Deuteronomy: “Vengeance is mine, and retribution.” (De 32:19-35) Although the Greek text at Ro 12:19 does not include the expression “of God,” many Bible translators insert it in order to convey the correct idea. So the sense of the verse seems to be: ‘Leave wrath to God. Let him determine when and on whom vengeance is to be brought.’ This admonition agrees with Scriptural warnings to avoid giving vent to anger. (Ps 37:8; Ec 7:9; Mt 5:22; Ga 5:19, 20; Eph 4:31; Jas 1:19) The need to control one’s anger is repeatedly emphasized in the book of Proverbs.​—Pr 12:16; 14:17, 29; 15:1; 16:32; 17:14; 19:11, 19; 22:24; 25:28; 29:22.

says Jehovah: Paul is quoting from De 32:35, and the context makes it clear that the words Paul quotes were spoken by Jehovah.​—De 31:16, 19, 22, 30; 32:19-34; compare study note on Mt 1:22; see App. C1 and C3 introduction; Ro 12:19.

12:20

if your enemy is hungry: Paul here continues his discussion by quoting from Pr 25:21, 22.

heap fiery coals on his head: This expression is part of wording that Paul draws from Pr 25:21, 22. The proverb that Paul points to as well as his application of it apparently refers to an ancient method used for smelting metal ores. Ore was heated on a bed of coals, and some coals were also heaped on top of the ore. This process melted the ore and caused the pure metal to separate from any impurities. Likewise, showing kindness even toward hostile individuals will tend to soften their attitude and bring out the good in them. This counsel to do good to one’s enemies finds many parallels in the Scriptures. (Ex 23:4, 5; Mt 5:44, 45; Lu 6:27; Ro 12:14) This understanding is further supported by the context of the proverb Paul quoted from, which adds that “Jehovah will reward” the one acting in this way. (Pr 25:22; ftn.) Scholars have different views on the meaning of this metaphor. However, considering the context of Romans, Paul clearly did not mean that the illustrative coals were to inflict punishment on or shame an opposer.

13:1

person: Or “living person.” Here the Greek word psy·kheʹ, rendered “soul” in some Bible translations, refers to a person.​—See Glossary, “Soul.”

the superior authorities: That is, the secular governing authorities. The term here rendered “authorities” is the plural form of the Greek word e·xou·siʹa. Readers of the Greek Septuagint may have been familiar with the way this word was applied to rulerships or dominion. (See Da 7:6, 14, 27; 11:5, where e·xou·siʹa is used to render Hebrew and Aramaic words meaning “authority to rule; rulership; ruling power.”) At Lu 12:11, it is used in the expression “government officials, and authorities.” The Greek term rendered “superior” is related to a word used at 1Ti 2:2 in the expression “kings and all those who are in high positions [or “in positions of authority,” ftn.].” In some contexts, it refers to being in a controlling position, having power or authority over others, but it does not imply being “supreme.” This is shown by the usage at Php 2:3, where Christians are urged to consider others “superior” to themselves, not supreme.

stand placed in their relative positions by God: Lit., “they have been set in order by God.” That is, by God’s permission. The Greek word tasʹso used here is defined in various lexicons as “to bring about an order of things by arranging; to put in place; to draw up in order; to set in a certain order; to appoint.” The term is rendered “arranged” in some contexts. (Mt 28:16; Ac 15:2; 28:23) At Lu 7:8, Luke uses the same Greek word when rendering an army officer’s words: “I too am a man placed [form of tasʹso] under authority [form of e·xou·siʹa, the same word rendered “authority; authorities” at Ro 13:1-3], having soldiers under me.” This army officer had someone placed over him, and he had “soldiers under” him; so his “authority” was relative in relation to others. This indicates that the Greek word tasʹso does not always simply mean “to put in place.” It can also refer to a certain order in which someone is placed in relation to others. Many translations of Ro 13:1 use such expressions as “ordained of God” or “instituted (established; appointed) by God,” which might give the impression that God is ultimately responsible for installing secular rulers. However, based on the meaning of the Greek word, the immediate context, and what the Bible teaches elsewhere (Pr 21:1; Ec 5:8; Da 4:32; Joh 19:11), the New World Translation uses the expression “stand placed in their relative positions by God.” God allows the secular governments to have “relative” positions of authority, greater or lesser in relation to one another, but always inferior to his own supreme authority as Sovereign of the universe.

13:2

the arrangement of God: “The superior authorities” are part of a temporary arrangement permitted by God. (Ro 13:1) The Greek expression used here denotes what God has ordered or directed. These secular authorities are God’s temporary means of maintaining order in human society. But there would be no human authority if God did not permit it. (Joh 19:11) In that sense, the superior authorities have a relative position within God’s purpose. When Paul wrote this letter, the superior authorities affecting Christians were primarily the government of Rome under Emperor Nero, who ruled from 54 to 68 C.E. Paul clearly recognized the need for and the superiority of God’s way of governing. (Ac 28:31; 1Co 15:24) He was simply saying that as long as Jehovah allows human rulership to exist, Christians should respect and accept it as “the arrangement of God.”

13:3

it: That is, “the authority.”

13:4

it is God’s minister: This refers to “the authority” mentioned at Ro 13:1-3. This human authority is God’s “minister,” or servant (Greek, di·aʹko·nos), in a particular sense. The Bible sometimes uses this Greek word to refer to “servants; those serving” others. (Mt 22:13; Joh 2:5, 9) The related verb di·a·ko·neʹo (to serve; to attend to; to minister) is also used to describe people performing various personal services for others. (See study note on Lu 8:3.) It is in this sense that the secular authorities can be called a “minister,” or servant. They are God’s minister because he allows them to continue for a time. They render certain services for the good of the people, providing a measure of order and protection against lawlessness. Additionally, the Bible shows that secular authorities have sometimes served as God’s minister in other ways. For example: King Cyrus of Persia called on the Jews to go out of Babylon and rebuild God’s house in Jerusalem. (Ezr 1:1-4; Isa 44:28) Persian King Artaxerxes sent Ezra with a contribution for the rebuilding of that house and later commissioned Nehemiah to rebuild the walls of Jerusalem. (Ezr 7:11-26; 8:25-30; Ne 2:1-8) The Roman authority delivered Paul from the mob in Jerusalem, protected him after he was shipwrecked, and allowed him to stay in a rented house while a prisoner until his case could be heard by Caesar.​—Ac 21:31, 32; 28:7-10, 30, 31.

the sword: Here referring to the right or power of secular authorities to inflict punishment on those practicing what is bad. When authorities use this power properly, it can be a strong deterrent to crime, contributing to order in society. However, they are responsible to God for how they use this authority. For example, King Herod Antipas had John the Baptist beheaded, abusing this symbolic sword. (Mt 14:1-12) Likewise, King Herod Agrippa I misused his authority by putting “James the brother of John to death by the sword.” (Ac 12:1, 2) If secular rulers try to make Christians act in violation of the Scriptures, they would not be acting as God’s minister.

to express wrath: When a person violates a human law that does not contradict God’s laws, the punishment meted out by the “rulers” is an indirect expression of God’s wrath against the one practicing what is bad. (Ro 13:3) In this context, the Greek expression for “to express wrath” could also be rendered “to bring punishment.”

13:5

There is . . . compelling reason: Or “It is . . . necessary.” The Greek word a·nagʹke used here literally means “necessity.” This verse shows that the compelling reason for Christians to obey Caesar’s laws and to pay taxes should be the Christian conscience rather than fear of Caesar’s “sword” of punishment. (See study notes on Ro 13:4.) Therefore, a Christian submits to human governments when a command does not contradict God’s laws.

13:6

public servants: The Greek word lei·tour·gosʹ (public servant, or worker) used here and the related words lei·tour·geʹo (to render public service) and lei·tour·giʹa (public service) were used by the ancient Greeks and Romans to refer to work or service for the State or for civil authorities that was done for the benefit of the people. (The above-mentioned Greek words are derived from la·osʹ, “people,” and erʹgon, “work.”) Here the secular authorities are called God’s “public servants” (plural form of lei·tour·gosʹ) in the sense that they provide beneficial services for the people. However, in the Christian Greek Scriptures, these Greek terms are frequently used in connection with the temple service and the Christian ministry. For this usage, see study notes on Lu 1:23; Ac 13:2; Ro 15:16.

constantly serving this very purpose: Or “devoting themselves to this very thing.” The secular authorities fulfill their duties as described in the preceding verses, and as “God’s public servants,” they provide beneficial services for the people.

13:7

Render: Lit., “Give back.” The same Greek verb (a·po·diʹdo·mi) is used at Mt 22:21; Mr 12:17; and Lu 20:25 in the expression “Pay back . . . Caesar’s things to Caesar.”​—See study note on Mt 22:21.

13:9

commit adultery: See study note on Ro 2:22.

13:13

wild parties: Or “revelries.” The Greek word koʹmos occurs three times in the Christian Greek Scriptures and always in an unfavorable sense. (Ga 5:21; 1Pe 4:3) It has been defined as “drinking parties involving unrestrained indulgence in alcoholic beverages and accompanying immoral behavior.” In ancient Greek writings, the word was used in connection with riotous festal street processions that honored pagan gods, such as Dionysus (or Bacchus), the god of wine, with singing until late at night. Such processions and licentious conduct were common in Greek cities of the apostles’ time, including cities of Asia Minor. (1Pe 1:1) Peter addressed his letter to Christians there who had “carried on in acts of . . . unbridled passions, overdrinking, wild parties, drinking bouts, and lawless idolatries” before becoming Christians. (1Pe 4:3, 4) Paul included “wild parties” among “the works of the flesh,” adding that those who indulged in such behavior would “not inherit God’s Kingdom.” (Ga 5:19-21) In verses where the expression “wild parties” occurs, Paul and Peter also list such behavior as drunkenness, immoral intercourse, sexual immorality, uncleanness, brazen conduct, and unbridled passions.

brazen conduct: Or “acts of shameless conduct.” Here the plural form of the Greek word a·selʹgei·a is used. This Greek word denotes conduct that is a serious violation of God’s laws and that reflects a brazen or boldly contemptuous attitude.​—See Glossary.

13:14

put on the Lord: Or “imitate the qualities (manners) of the Lord.” The Greek word for “put on” literally means “to clothe (dress) oneself.” (Lu 15:22; Ac 12:21) It is here used figuratively in the sense of taking on the characteristics of someone. The same Greek word is used at Col 3:10, 12 in the expression “clothe yourselves with.” Paul’s admonition at Ro 13:14 means that Christians should follow Jesus closely, figuratively clothing themselves with his example and his disposition, striving to be Christlike.

14:4

Who are you to judge the servant of another?: In this passage (Ro 14:1-12), Paul makes it clear that Christians are not to judge one another in matters of conscience. Christians in the Rome congregation came from a variety of cultural backgrounds, and some were judging their fellow believers for decisions and actions that did not violate Bible principles. The preceding verse (Ro 14:3) states that “God has welcomed” both “the one eating” and “the one not eating.” Paul’s question here in verse 4 reminded his fellow believers to recognize that Jehovah was supporting the person they were judging. Paul uses an illustration of a household servant and his master. The master had the exclusive right to establish rules for and restrictions on his servant, to assign him duties, to retain or discharge him. Anyone else assuming this responsibility on his own would be considered presumptuous, and the master could rightfully say to him: ‘Who do you think you are?’ In a similar way, each Christian is responsible before God, his Master, in matters of conscience. No Christian has the right to judge his brother because that brother belongs exclusively to God.

Jehovah: Available Greek manuscripts use the term “the Lord” (Greek, ho Kyʹri·os) here. However, as explained in App. C, there are good reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. The context shows that reference is made to Jehovah God. In this account at Ro 14:1-12, Paul discusses the importance of not judging one another in matters of conscience. At Ro 14:10, he mentions that each one will “stand before the judgment seat of God.” To support his argument, Paul at Ro 14:11 quotes from Isa 45:23, where the context shows that Jehovah God is the one speaking (Isa 45:18-22), and from Isa 49:18, where the divine name appears. (See study note on Ro 14:11.) At Ro 14:12, Paul concludes by saying: “So, then, each of us will render an account for himself to God.” Therefore, both the context and the Hebrew Scripture background support the use of the name Jehovah in the main text.​—See App. C3 introduction; Ro 14:4.

make him stand: That is, make him succeed and retain the approval of his master. The term “stand” is used in a similar sense at Lu 21:36.

14:6

Jehovah: Available Greek manuscripts use the term “Lord” (Kyʹri·os, without the definite article in Greek) three times in this verse. However, as explained in App. C, there are reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C3 introduction; Ro 14:6.

14:8

Jehovah: Available Greek manuscripts use the term Kyʹri·os (“Lord,” with the definite article in Greek) three times in this verse. However, as explained in App. C, there are reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. Therefore, the name Jehovah is used here in the main text.​—See App. C3 introduction; Ro 14:8.

14:11

says Jehovah: Paul is quoting from Isa 45:23, where the context makes clear that Jehovah is the one speaking. (Isa 45:18-22) However, Isa 45:23 does not use the phrase “says Jehovah.” Scholars have suggested that Paul also quoted from Isa 49:18, where the phrase “‘As surely as I am living,’ declares Jehovah,” appears. Another possibility is that Paul included the phrase “says Jehovah” to make clear who is speaking, having in mind any of the numerous verses in the Hebrew Scriptures where it and similar phrases appear.​—Nu 14:28; Jer 22:24; 46:18 (26:18, LXX); Eze 5:11; 14:16; 16:48; 17:16; 18:3; 20:31, 33; Zep 2:9.

15:6

unitedly . . . with one voice: Lit., “like-mindedly [of one mind] . . . with one mouth.” Just as Jesus prayed for his followers to be united, Paul prayed for his fellow believers to be united in thought and action. (Joh 17:20-23; see study note on Joh 17:23.) In this verse, Paul uses two terms to emphasize this unity. The word rendered “unitedly” is used several times in the book of Acts to describe the remarkable unity among early Christians. (Ac 1:14, “with one purpose”; 2:46, “with a united purpose”; 4:24, “with one accord”; 15:25, “unanimous”) The expression rendered “one voice” shows Paul’s desire that the Jewish and Gentile Christians in the Rome congregation join their voices to glorify God harmoniously.

15:7

welcome: Or “accept; receive.” The Greek word used here conveys the idea of receiving someone kindly or hospitably, such as into one’s home or circle of friends. The same word can be rendered “receive . . . kindly” (Phm 17; Ac 28:2) or “took . . . into their company” (Ac 18:26).

15:8

a minister: Or “a servant.” In the Bible, the Greek word di·aʹko·nos is often used to refer to those who humbly render service in behalf of others. (See study note on Mt 20:26.) Here the term is used to describe Christ. In his prehuman existence, Jesus served Jehovah for untold ages. However, at his baptism, he entered a new ministry, which involved filling the spiritual needs of sinful humans. It even included giving his life as a ransom. (Mt 20:28; Lu 4:16-21) Jesus is here described as a minister to the circumcised Jews in behalf of God’s truthfulness because his ministry involved fulfilling the promises God had made to the Jewish forefathers. This included the promise to Abraham that all nations would be blessed by means of his offspring. (Ge 22:17, 18) Therefore, Jesus’ ministry would also benefit people of the nations who would “rest their hope” on him.​—Ro 15:9-12.

15:9

Just as it is written: In this context (Ro 15:9-12), Paul quotes from the Hebrew Scriptures four times, showing that Jehovah had long foretold that people of all nations would praise Him. Therefore, along with the Jews, Gentiles benefit from Christ’s ministry. This reasoning supports Paul’s admonition to the international congregation of Jewish and Gentile Christians in Rome to “welcome one another.”​—Ro 15:7; see study note on Ro 1:17.

among the nations: Paul is apparently partially quoting Ps 18:49, where the Hebrew text reads: “I will glorify you among the nations, O Jehovah.” (2Sa 22:50 reads similarly.) The main text reading of Ro 15:9 has strong manuscript support, but a few manuscripts read “among the nations, O Lord.” According to existing copies of the Septuagint, some later copyists apparently expanded the quotation at Ro 15:9 to include the complete text as it appears at Ps 18:49 (17:50, LXX) and 2Sa 22:50.

15:11

Jehovah: In this quote from Ps 117:1, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. A5 and C.

15:12

the root of Jesse: Paul uses this quote about “nations” who would “rest their hope” on “the root of Jesse” to show that people of the nations would have a place in the Christian congregation. Jesse was the father of David. (Ru 4:17, 22; 1Sa 16:5-13) The apostle Paul here quotes from the Septuagint rendering of Isa 11:10, where it was foretold that the coming Messiah would be called “the root of Jesse.” (Compare Re 5:5, where Jesus is called “the root of David”; see also Re 22:16.) A root of a tree or of a plant normally comes before the trunk or the branches. So it might seem more logical that Jesse (or his son David) would be spoken of as the root from which Jesus would eventually come, since the Messiah was a descendant, not an ancestor, of Jesse (or David). (Mt 1:1, 6, 16) However, there are other Bible passages that support the idea that Jesus is the root of Jesse. Since Jesus is immortal, it is by means of him that Jesse’s genealogical line stays alive. (Ro 6:9) Jesus has been empowered as Judge and heavenly King, which bears on his relationship even with his ancestors. (Lu 1:32, 33; 19:12, 15; 1Co 15:25) David prophetically called Jesus his Lord. (Ps 110:1; Ac 2:34-36) Finally, during the coming Millennium, the life-giving benefits of Jesus’ ransom will extend also to Jesse, whose life on earth then will depend on Jesus. At that time, Jesus will serve as “Eternal Father” to Jesse and David.​—Isa 9:6.

15:16

a public servant: The Greek word lei·tour·gosʹ is derived from the words la·osʹ, “people,” and erʹgon, “work.” The word was originally used by the ancient Greeks to refer to a person performing work or service under the civil authorities, usually at personal expense, for the benefit of the people. There was a similar arrangement under the Romans. As used in the Bible, the term usually refers to one who is serving in sacred office. The related term lei·tour·giʹa is frequently used in the Septuagint to refer to “duties” (Nu 7:5) and “service” (Nu 4:28; 1Ch 6:32 [6:17, LXX]) carried out by the priests at the tabernacle and at Jehovah’s temple in Jerusalem. Here Paul uses the term lei·tour·gosʹ with regard to himself, “an apostle to the [Gentile] nations” who proclaimed the good news of God. (Ro 11:13) This preaching would be of great benefit to the public, particularly to people of the nations.

engaging in the holy work: The Greek verb hi·e·rour·geʹo occurs only here in the Christian Greek Scriptures and denotes being involved in a sacred work or duty. “The holy work” that Paul engaged in was in connection with proclaiming the good news of God, the Christian message to people of all nations. (See study notes on Ro 1:1; 1:9.) By using this term, Paul showed that he appreciated the sacred and serious nature of that work. The expression Paul uses is related to the verb rendered “serving as priest” (hi·e·ra·teuʹo) at Lu 1:8 and to the term for “temple” (hi·e·ronʹ) used at Mt 4:5 and in many other verses. Perhaps because of this connection, Paul alludes to the sacrifices offered by priests at the temple when he compares those nations who accepted the message to an offering made to God. That offering was approved by God and blessed with his spirit.​—Ro 1:1, 16.

15:19

wonders: Or “portents.”​—See study note on Ac 2:19.

God’s spirit: Some ancient manuscripts read “holy spirit” or simply “the spirit,” but the main text reading chosen here has strong manuscript support.

in a circuit as far as Illyricum: Illyricum was a Roman province and region named for the Illyrian tribes living there. It was located in the NW part of the Balkan Peninsula along the coast of the Adriatic Sea. (See App. B13.) The borders and divisions of the province varied greatly throughout the Roman rule. It is uncertain whether the original Greek term rendered “as far as” means that Paul actually preached in Illyricum or merely up to it.

15:23

untouched territory: Paul was intensely interested in expanding the evangelizing work. He greatly desired to preach in areas where the good news had not yet reached. (Compare 2Co 10:15, 16.) In the following verse, Paul expresses his intention to extend his missionary work W, toward Spain. Paul wrote these words near the end of his third missionary tour, at the beginning of 56 C.E.

15:24

Spain: Paul mentions Spain twice in his letter to the Romans, here and at Ro 15:28. Whether Paul ever reached Spain is not certain. However, Clement of Rome stated (c. 95 C.E.) that Paul came “to the extreme limit of the W[est],” which may have included Spain. If Paul reached Spain, his visit probably occurred between his release from his first imprisonment in Rome (c. 61 C.E.) and his second imprisonment there (c. 65 C.E.). At that time, Spain was under Roman rule. In this land that Paul apparently viewed as “untouched territory,” Latin was more widely spoken than Greek.​—Ro 15:23.

15:26

Macedonia: See Glossary.

Achaia: See study note on Ac 18:12.

15:27

they were debtors: Or “they were indebted; they owed it; they were under obligation.” In the Scriptures, the Greek word for “debtor” and other terms related to being in debt refer not only to financial debts but also to obligations or duties in general. (See study note on Ro 1:14.) Paul’s point here is that Gentile believers were in debt to the Jewish Christians in Jerusalem because of having benefited from them spiritually. Therefore, it was only proper that they assist their poor Jewish brothers materially.​—Ro 15:26.

15:28

contribution: Lit., “fruit.” Here the word “fruit” is used in the sense of “result; outcome; product” and apparently refers to the money that had been collected for the brothers in Jerusalem.

15:31

my ministry: The Greek word di·a·ko·niʹa, often rendered “ministry,” is here used in the sense of “relief work (or, ministry),” as at Ac 11:29; 12:25; 2Co 8:4; 9:13. The congregations in Macedonia and Achaia had shared in a “relief ministry,” gathering together a contribution for Paul to take to the needy brothers in Judea. (2Co 8:1-4; 9:1, 2, 11-13) Instead of di·a·ko·niʹa, a few ancient manuscripts use the word do·ro·pho·riʹa (bringing of a gift) here. Some suggest that this was the result of a scribe’s attempt to explain what kind of “ministry” Paul was referring to.​—See study note on Ac 11:29.

16:1

I am introducing: Or “I recommend.” Paul is apparently introducing Phoebe to the Christians in Rome for the purpose of encouraging them to accept her and to adopt the same attitude toward her that Paul had. (Ro 16:2) The Greek word used here is related to the Greek term Paul used at 2Co 3:1 in the expression “letters of recommendation.” In Bible times, such letters of recommendation were a common way of introducing people to strangers. Phoebe, who served as a minister in the Cenchreae congregation, may have carried Paul’s letter to the Christians in Rome.

a minister: Or “a servant.” The Greek word di·aʹko·nos is broad in meaning. When Paul called Phoebe “a minister of the congregation,” he apparently made reference to the Christian ministry, the spreading of the good news. Preaching the good news is a responsibility of all Christian ministers. (Compare Ac 2:17, 18 with study note on Ro 11:13.) The related term di·a·ko·neʹo is also used of women who ministered, or served, to provide food and other assistance to Jesus and his followers. (Lu 8:3) Since di·aʹko·nos is sometimes used in an official sense, referring to appointed “ministerial servants” in the Christian congregation (Php 1:1; 1Ti 3:8, 12), some translators render it “deacon” or “deaconess” here at Ro 16:1. But when the Bible mentions the qualifications for “ministerial servants,” it does not indicate that such appointed servants could be women. Rather, they are described as “husbands of one wife.” (1Ti 3:8-13) Accordingly, many translators understand the term as used here in a general sense and render it “servant” or “helper.”

Cenchreae: One of Corinth’s seaports about 11 km (7 mi) E of Corinth. After staying in Corinth for more than 18 months, Paul sailed from Cenchreae to Ephesus about 52 C.E. (See study note on Ac 18:18.) The Scriptures do not indicate when the Christian congregation was established at Cenchreae. Some suggest that the congregation was a fruitage of Paul’s long stay in Corinth, but it was definitely established before 56 C.E. when he wrote his letter to the Romans.

16:2

a defender: The Greek term pro·staʹtis used here has the basic sense of “one who protects.” That description implies that Phoebe performed kind deeds and came to the aid of those who were in need. It may also convey the idea that she actively gave support to others. Phoebe had the freedom to travel and to render service in the congregation, perhaps indicating that she was a widow and possibly a wealthy woman. If so, she may have been able to use her influence in the community to act in behalf of Christians who were falsely being accused of wrongdoing or to provide some form of refuge from danger for them.

16:3

Give my greetings: From this verse to verse 15, Paul sends greetings to 26 Christians mentioned by name and to many others mentioned individually or collectively. Paul’s appreciation for his spiritual sisters is shown by his specific mention of these eight Christian women: Prisca, Mary, Tryphaena, Tryphosa, Persis, and Julia as well as Rufus’ mother and Nereus’ sister. By this time, he had been a prominent apostle to the nations for many years. (Ac 9:15; Ro 1:1; 11:13) Yet, as indicated by these greetings, he never stopped showing personal interest in his fellow worshippers.

Prisca and Aquila: This faithful couple had been banished from Rome by Emperor Claudius’ decree against the Jews sometime in the year 49 or early 50 C.E. Claudius died in 54 C.E., and by the time Paul wrote his letter to the Christians in Rome, about 56 C.E., Prisca and Aquila had returned there. (See study note on Ac 18:2.) Paul describes them as his fellow workers. The Greek word for “fellow worker,” sy·ner·gosʹ, appears 12 times in the Christian Greek Scriptures, most often in the letters of Paul. (Ro 16:9, 21; Php 2:25; 4:3; Col 4:11; Phm 1, 24) Notably, at 1Co 3:9, Paul says: “We are God’s fellow workers.”

16:4

risked their own necks: Some suggest that this expression, literally meaning “placed their neck under,” is a figure of speech derived from the practice of beheading, which was used in Roman times. It was a strong expression referring to imminent and violent death. Paul indicates that Aquila and Prisca (Priscilla) had put their lives in jeopardy in order to save him. Some have suggested that this occurred during the uproar of the silversmiths in Ephesus. (Ac 19:28-31) It may have been in such a perilous circumstance that Paul felt so uncertain even of his own life that Aquila and Prisca intervened and risked their lives for him. (2Co 1:8) However, the Bible does not specify the occasion that Paul had in mind here.

me: Or “my life (soul).” Here the Greek word psy·kheʹ refers to a person or to a person’s life.​—See Glossary, “Soul.”

16:6

Mary: Six women in the Christian Greek Scriptures are named Mary. This Mary is mentioned only here, where Paul commends her for having worked hard in behalf of the Christian congregation in Rome. The Bible provides no additional information about her.​—See study note on Lu 1:27.

16:16

with a holy kiss: In four of his letters (here and at 1Co 16:20; 2Co 13:12; 1Th 5:26), Paul encourages his fellow Christians to greet one another “with a holy kiss.” The apostle Peter used a similar expression: “Greet one another with a kiss of love.” (1Pe 5:14) In Bible times, people would give a kiss as a token of affection, respect, or peace. It was also common to kiss when greeting someone or saying goodbye. (Ru 1:14; Lu 7:45) This practice was customary between male and female relatives (Ge 29:11; 31:28), between male relatives, and between close friends (Ge 27:26, 27; 45:15; Ex 18:7; 1Sa 20:41, 42; 2Sa 14:33; 19:39; see study note on Ac 20:37). Among Christians, such expressions of affection reflected the brotherhood and spiritual oneness of those united by true worship. They were not given as a mere formalism or ritual nor with any romantic or erotic overtones.​—Joh 13:34, 35.

16:18

appetites: Or “bellies.” In a literal sense, the Greek word koi·liʹa refers to a person’s “stomach” or inward parts. Here and at Php 3:19, it is used figuratively to denote fleshly appetite, or desire. Paul explains that if individuals become slaves of their “own appetites,” they cannot be slaves “of our Lord Christ.” Php 3:19 describes people who have “their belly,” that is, their fleshly desires, as their god.

16:20

will crush Satan: These words echo the first Bible prophecy, recorded at Ge 3:15, which says that the “offspring” of the figurative woman mentioned there would “crush [the serpent’s] head.” This refers to the destruction of Satan, “the original serpent.” (Re 12:9) To describe that event, Paul used a Greek word that lexicons define “to shatter; to break in pieces by crushing; to overcome completely.” The same Greek word is used at Re 2:27 to describe that the nations “will be broken to pieces like clay vessels.” Writing to fellow Christians who were “joint heirs with Christ” (Ro 8:17), Paul used the expression under your feet figuratively to denote that they would share in the crushing of Satan.​—Compare Mal 4:3.

16:22

Tertius: The writer or transcriber of Paul’s letter to the Romans and the only one of Paul’s secretaries identified by name. The wording in the Lord indicates that Tertius was a faithful Christian who may have been a member of the congregation in Corinth. Tertius inserts his own greetings to the Romans, perhaps because he knew many Christians in Rome.

16:23

host to me: That is, to Paul. The personal greetings from Tertius are limited to the preceding verse.

the city treasurer: Or “the city steward.” The Greek word oi·ko·noʹmos, most often rendered “steward,” has the basic meaning of “a manager (administrator) of a house.” In this context, when used together with the Greek word for “city,” it apparently refers to one who was responsible for the financial affairs of the city of Corinth. Archaeological excavations in Corinth in the 1920’s unearthed a pavement or paving block with an inscription saying that a certain Erastus laid a pavement at his own expense. Whether the Erastus mentioned in this inscription is the same as the one Paul mentions here is uncertain, but the pavement is believed to have existed in the first century C.E.

his brother: The Greek text literally reads “the brother” and could be understood in the sense of Quartus being a fleshly brother of Erastus. However, it is also possible to understand the text as referring to a spiritual relationship and thus translate it “our brother.”

16:24

Some Greek manuscripts and ancient translations into other languages add: “May the undeserved kindness of our Lord Jesus Christ be with all of you. Amen.” Other manuscripts include these words after verse 27. However, in the earliest and most reliable manuscripts, a similar phrase appears only in verse 20. It does not appear as verse 24, nor is it found after verse 27. This manuscript evidence strongly indicates that such additions are not part of the original text.​—See App. A3.

16:25

revelation: Lit., “uncovering; disclosure.” The Greek term a·po·kaʹly·psis is often used, as in this verse, regarding the revealing of God’s will and purposes or of other spiritual matters. (Eph 3:3; Re 1:1) God is the ultimate Source of such revelations.​—Compare study note on Lu 2:32.

16:27

Amen: See study note on Ro 1:25.