1 From: Sha’ul, a slave of the Messiah Yeshua, an emissary because I was called and set apart for the Good News of God.

² God promised this Good News in advance through his prophets in the Tanakh. ³ It concerns his Son — he is descended from David physically; ⁴ he was powerfully demonstrated to be Son of God spiritually, set apart by his having been resurrected from the dead; he is Yeshua the Messiah, our Lord. ⁵ Through him we received grace and were given the work of being an emissary on his behalf promoting trust-grounded obedience among all the Gentiles, ⁶ including you, who have been called by Yeshua the Messiah.

⁷ To: All those in Rome whom God loves, who have been called, who have been set apart for him:

Grace to you and shalom from God our Father and the Lord Yeshua the Messiah.

⁸ First, I thank my God through Yeshua the Messiah for all of you, because the report of your trust is spreading throughout the whole world. ⁹ For God, whom I serve in my spirit by spreading the Good News about his Son, is my witness that I regularly remember you ¹⁰ in my prayers; and I always pray that somehow, now or in the future, I might, by God’s will, succeed in coming to visit you. ¹¹ For I long to see you, so that I might share with you some spiritual gift that can make you stronger — ¹² or, to put it another way, so that by my being with you, we might, through the faith we share, encourage one another. ¹³ Brothers, I want you to know that although I have been prevented from visiting you until now, I have often planned to do so, in order that I might have some fruit among you, just as I have among the other Gentiles. ¹⁴ I owe a debt to both civilized Greeks and uncivilized people, to both the educated and the ignorant; ¹⁵ therefore I am eager to proclaim the Good News also to you who live in Rome.

¹⁶ For I am not ashamed of the Good News, since it is God’s powerful means of bringing salvation to everyone who keeps on trusting, to the Jew especially, but equally to the Gentile. ¹⁷ For in it is revealed how God makes people righteous in his sight; and from beginning to end it is through trust — as the Tanakh puts it, “But the person who is righteous will live his life by trust.”^[a]

¹⁸ What is revealed is God’s anger from heaven against all the godlessness and wickedness of people who in their wickedness keep suppressing the truth; ¹⁹ because what is known about God is plain to them, since God has made it plain to them. ²⁰ For ever since the creation of the universe his invisible qualities — both his eternal power and his divine nature — have been clearly seen, because they can be understood from what he has made. Therefore, they have no excuse; ²¹ because, although they know who God is, they do not glorify him as God or thank him. On the contrary, they have become futile in their thinking; and their undiscerning hearts have become darkened. ²² Claiming to be wise, they have become fools! ²³ In fact, they have exchanged the glory of the immortal God for mere images, like a mortal human being, or like birds, animals or reptiles!

²⁴ This is why God has given them up to the vileness of their hearts’ lusts, to the shameful misuse of each other’s bodies. ²⁵ They have exchanged the truth of God for falsehood, by worshipping and serving created things, rather than the Creator — praised be he for ever. Amen. ²⁶ This is why God has given them up to degrading passions; so that their women exchange natural sexual relations for unnatural; ²⁷ and likewise the men, giving up natural relations with the opposite sex, burn with passion for one another, men committing shameful acts with other men and receiving in their own persons the penalty appropriate to their perversion. ²⁸ In other words, since they have not considered God worth knowing, God has given them up to worthless ways of thinking; so that they do improper things. ²⁹ They are filled with every kind of wickedness, evil, greed and vice; stuffed with jealousy, murder, quarrelling, dishonesty and ill-will; they are gossips, ³⁰ slanderers, haters of God; they are insolent, arrogant and boastful; they plan evil schemes; they disobey their parents; ³¹ they are brainless, faithless, heartless and ruthless. ³² They know well enough God’s righteous decree that people who do such things deserve to die; yet not only do they keep doing them, but they applaud others who do the same.

2 Therefore you have no excuse, whoever you are, passing judgment; for when you judge someone else, you are passing judgment against yourself; since you who are judging do the same things he does. ² We know that God’s judgment lands impartially on those who do such things; ³ do you think that you, a mere man passing judgment on others who do such things, yet doing them yourself, will escape the judgment of God? ⁴ Or perhaps you despise the riches of his kindness, forbearance and patience; because you don’t realize that God’s kindness is intended to lead you to turn from your sins. ⁵ But by your stubbornness, by your unrepentant heart, you are storing up anger for yourself on the Day of Anger, when God’s righteous judgment will be revealed; ⁶ for he will pay back each one according to his deeds.^{[b] 7} To those who seek glory, honor and immortality by perseverance in doing good, he will pay back eternal life. ⁸ But to those who are self-seeking, who disobey the truth and obey evil, he will pay back wrath and anger.

⁹ Yes, he will pay back misery and anguish to every human being who does evil, to the Jew first, then to the Gentile; ¹⁰ but glory and honor and shalom to everyone who keeps doing what is good, to the Jew first, then to the Gentile. ¹¹ For God does not show favoritism. ¹² All who have sinned outside the framework of Torah will die outside the framework of Torah; and all who have sinned within the framework of Torah will be judged by Torah. ¹³ For it is not merely the hearers of Torah whom God considers righteous; rather, it is the doers of what Torah says who will be made righteous in God’s sight. ¹⁴ For whenever Gentiles, who have no Torah, do naturally what the Torah requires, then these, even though they don’t have Torah, for themselves are Torah! ¹⁵ For their lives show that the conduct the Torah dictates is written in their hearts.^[c] Their consciences also bear witness to this, for their conflicting thoughts sometimes accuse them and sometimes defend them ¹⁶ on a day when God passes judgment on people’s inmost secrets. (According to the Good News as I proclaim it, he does this through the Messiah Yeshua.)

¹⁷ But if you call yourself a Jew and rest on Torah and boast about God ¹⁸ and know his will and give your approval to what is right, because you have been instructed from the Torah; ¹⁹ and if you have persuaded yourself that you are a guide to the blind, a light in the darkness, ²⁰ an instructor for the spiritually unaware and a teacher of children, since in the Torah you have the embodiment of knowledge and truth; ²¹ then, you who teach others, don’t you teach yourself? Preaching, “Thou shalt not steal,”^[d] do you steal? ²² Saying, “Thou shalt not commit adultery,”^[e] do you commit adultery? Detesting idols, do you commit idolatrous acts? ²³ You who take such pride in Torah, do you, by disobeying the Torah, dishonor God? — ²⁴ as it says in the Tanakh, “For it is because of you that God’s name is blasphemed by the Goyim.”^{[f] 25} For circumcision is indeed of value if you do what Torah says. But if you are a transgressor of Torah, your circumcision has become uncircumcision! ²⁶ Therefore, if an uncircumcised man keeps the righteous requirements of the Torah, won’t his uncircumcision be counted as circumcision? ²⁷ Indeed, the man who is physically uncircumcised but obeys the Torah will stand as a judgment on you who have had a b’rit-milah and have Torah written out but violate it! ²⁸ For the real Jew is not merely Jewish outwardly: true circumcision is not only external and physical. ²⁹ On the contrary, the real Jew is one inwardly; and true circumcision is of the heart, spiritual not literal; so that his praise comes not from other people but from God.

3 Then what advantage has the Jew? What is the value of being circumcised? ² Much in every way! In the first place, the Jews were entrusted with the very words of God. ³ If some of them were unfaithful, so what? Does their faithlessness cancel God’s faithfulness? ⁴ Heaven forbid! God would be true even if everyone were a liar! — as the Tanakh says,

⁵ Now if our unrighteousness highlights God’s righteousness, what should we say? That God is unrighteous to inflict his anger on us? (I am speaking here the way people commonly do.) ⁶ Heaven forbid! Else, how could God judge the world? ⁷ “But,” you say, “if, through my lie, God’s truth is enhanced and brings him greater glory, why am I still judged merely for being a sinner?” ⁸ Indeed! Why not say (as some people slander us by claiming we do say), “Let us do evil, so that good may come of it”? Against them the judgment is a just one!

⁹ So are we Jews better off? Not entirely; for I have already made the charge that all people, Jews and Gentiles alike, are controlled by sin. ¹⁰ As the Tanakh puts it,

¹⁹ Moreover, we know that whatever the Torah says, it says to those living within the framework of the Torah, in order that every mouth may be stopped and the whole world be shown to deserve God’s adverse judgment. ²⁰ For in his sight no one alive will be considered righteous^[n] on the ground of legalistic observance of Torah commands, because what Torah really does is show people how sinful they are.

²¹ But now, quite apart from Torah, God’s way of making people righteous in his sight has been made clear — although the Torah and the Prophets give their witness to it as well — ²² and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile, ²³ since all have sinned and come short of earning God’s praise. ²⁴ By God’s grace, without earning it, all are granted the status of being considered righteous before him, through the act redeeming us from our enslavement to sin that was accomplished by the Messiah Yeshua. ²⁵ God put Yeshua forward as the kapparah for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated God’s righteousness; because, in his forbearance, he had passed over [with neither punishment nor remission] the sins people had committed in the past; ²⁶ and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yeshua’s faithfulness.

²⁷ So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legalistic observance of rules? No, rather, a Torah that has to do with trusting. ²⁸ Therefore, we hold the view that a person comes to be considered righteous by God on the ground of trusting, which has nothing to do with legalistic observance of Torah commands.

²⁹ Or is God the God of the Jews only? Isn’t he also the God of the Gentiles? Yes, he is indeed the God of the Gentiles; ³⁰ because, as you will admit, God is one.^[o] Therefore, he will consider righteous the circumcised on the ground of trusting and the uncircumcised through that same trusting. ³¹ Does it follow that we abolish Torah by this trusting? Heaven forbid! On the contrary, we confirm Torah.

4 Then what should we say Avraham, our forefather, obtained by his own efforts? ² For if Avraham came to be considered righteous by God because of legalistic observances, then he has something to boast about. But this is not how it is before God! ³ For what does the Tanakh say? “Avraham put his trust in God, and it was credited to his account as righteousness.”^{[p] 4} Now the account of someone who is working is credited not on the ground of grace but on the ground of what is owed him. ⁵ However, in the case of one who is not working but rather is trusting in him who makes ungodly people righteous, his trust is credited to him as righteousness.

⁶ In the same way, the blessing which David pronounces is on those whom God credits with righteousness apart from legalistic observances:

⁹ Now is this blessing for the circumcised only? Or is it also for the uncircumcised? For we say that Avraham’s trust was credited to his account as righteousness; ¹⁰ but what state was he in when it was so credited — circumcision or uncircumcision? Not in circumcision, but in uncircumcision! ¹¹ In fact, he received circumcision as a sign, as a seal of the righteousness he had been credited with on the ground of the trust he had while he was still uncircumcised. This happened so that he could be the father of every uncircumcised person who trusts and thus has righteousness credited to him, ¹² and at the same time be the father of every circumcised person who not only has had a b’rit-milah, but also follows in the footsteps of the trust which Avraham avinu had when he was still uncircumcised.

¹³ For the promise to Avraham and his seed^[r] that he would inherit the world did not come through legalism but through the righteousness that trust produces. ¹⁴ For if the heirs are produced by legalism, then trust is pointless and the promise worthless. ¹⁵ For what law brings is punishment. But where there is no law, there is also no violation.

¹⁶ The reason the promise is based on trusting is so that it may come as God’s free gift, a promise that can be relied on by all the seed, not only those who live within the framework of the Torah, but also those with the kind of trust Avraham had — Avraham avinu for all of us. ¹⁷ This accords with the Tanakh, where it says, “I have appointed you to be a father to many nations.”^[s] Avraham is our father in God’s sight because he trusted God as the one who gives life to the dead and calls nonexistent things into existence. ¹⁸ For he was past hope, yet in hope he trusted that he would indeed become a father to many nations, in keeping with what he had been told, “So many will your seed be.”^{[t] 19} His trust did not waver when he considered his own body — which was as good as dead, since he was about a hundred years old — or when he considered that Sarah’s womb was dead too. ²⁰ He did not by lack of trust decide against God’s promises. On the contrary, by trust he was given power as he gave glory to God, ²¹ for he was fully convinced that what God had promised he could also accomplish. ²² This is why it was credited to his account as righteousness.^[u]

²³ But the words, “it was credited to his account . . . ,” were not written for him only. ²⁴ They were written also for us, who will certainly have our account credited too, because we have trusted in him who raised Yeshua our Lord from the dead — ²⁵ Yeshua, who was delivered over to death because of our offences and raised to life in order to make us righteous.

5 So, since we have come to be considered righteous by God because of our trust, let us continue to have shalom with God through our Lord, Yeshua the Messiah. ² Also through him and on the ground of our trust, we have gained access to this grace in which we stand; so let us boast about the hope of experiencing God’s glory. ³ But not only that, let us also boast in our troubles; because we know that trouble produces endurance, ⁴ endurance produces character, and character produces hope; ⁵ and this hope does not let us down, because God’s love for us has already been poured out in our hearts through the Ruach HaKodesh who has been given to us.

⁶ For while we were still helpless, at the right time, the Messiah died on behalf of ungodly people. ⁷ Now it is a rare event when someone gives up his life even for the sake of somebody righteous, although possibly for a truly good person one might have the courage to die. ⁸ But God demonstrates his own love for us in that the Messiah died on our behalf while we were still sinners. ⁹ Therefore, since we have now come to be considered righteous by means of his bloody sacrificial death, how much more will we be delivered through him from the anger of God’s judgment! ¹⁰ For if we were reconciled with God through his Son’s death when we were enemies, how much more will we be delivered by his life, now that we are reconciled! ¹¹ And not only will we be delivered in the future, but we are boasting about God right now, because he has acted through our Lord Yeshua the Messiah, through whom we have already received that reconciliation.

¹² Here is how it works: it was through one individual that sin entered the world, and through sin, death; and in this way death passed through to the whole human race, inasmuch as everyone sinned. ¹³ Sin was indeed present in the world before Torah was given, but sin is not counted as such when there is no Torah. ¹⁴ Nevertheless death ruled from Adam until Moshe, even over those whose sinning was not exactly like Adam’s violation of a direct command. In this, Adam prefigured the one who was to come.

¹⁵ But the free gift is not like the offence. For if, because of one man’s offence, many died, then how much more has God’s grace, that is, the gracious gift of one man, Yeshua the Messiah, overflowed to many! ¹⁶ No, the free gift is not like what resulted from one man’s sinning; for from one sinner came judgment that brought condemnation; but the free gift came after many offences and brought acquittal. ¹⁷ For if, because of the offence of one man, death ruled through that one man; how much more will those receiving the overflowing grace, that is, the gift of being considered righteous, rule in life through the one man Yeshua the Messiah!

¹⁸ In other words, just as it was through one offence that all people came under condemnation, so also it is through one righteous act that all people come to be considered righteous. ¹⁹ For just as through the disobedience of the one man, many were made sinners, so also through the obedience of the other man, many will be made righteous. ²⁰ And the Torah came into the picture so that the offence would proliferate; but where sin proliferated, grace proliferated even more. ²¹ All this happened so that just as sin ruled by means of death, so also grace might rule through causing people to be considered righteous, so that they might have eternal life, through Yeshua the Messiah, our Lord.

6 So then, are we to say, “Let’s keep on sinning, so that there can be more grace”? ² Heaven forbid! How can we, who have died to sin, still live in it? ³ Don’t you know that those of us who have been immersed into the Messiah Yeshua have been immersed into his death? ⁴ Through immersion into his death we were buried with him; so that just as, through the glory of the Father, the Messiah was raised from the dead, likewise we too might live a new life. ⁵ For if we have been united with him in a death like his, we will also be united with him in a resurrection like his. ⁶ We know that our old self was put to death on the execution-stake with him, so that the entire body of our sinful propensities might be destroyed, and we might no longer be enslaved to sin. ⁷ For someone who has died has been cleared from sin. ⁸ Now since we died with the Messiah, we trust that we will also live with him. ⁹ We know that the Messiah has been raised from the dead, never to die again; death has no authority over him. ¹⁰ For his death was a unique event that need not be repeated; but his life, he keeps on living for God. ¹¹ In the same way, consider yourselves to be dead to sin but alive for God, by your union with the Messiah Yeshua.

¹² Therefore, do not let sin rule in your mortal bodies, so that it makes you obey its desires; ¹³ and do not offer any part of yourselves to sin as an instrument for wickedness. On the contrary, offer yourselves to God as people alive from the dead, and your various parts to God as instruments for righteousness. ¹⁴ For sin will not have authority over you; because you are not under legalism but under grace.

¹⁵ Therefore, what conclusion should we reach? “Let’s go on sinning, because we’re not under legalism but under grace”? Heaven forbid! ¹⁶ Don’t you know that if you present yourselves to someone as obedient slaves, then, of the one whom you are obeying, you are slaves — whether of sin, which leads to death, or of obedience, which leads to being made righteous? ¹⁷ By God’s grace, you, who were once slaves to sin, obeyed from your heart the pattern of teaching to which you were exposed; ¹⁸ and after you had been set free from sin, you became enslaved to righteousness. ¹⁹ (I am using popular language because your human nature is so weak.) For just as you used to offer your various parts as slaves to impurity and lawlessness, which led to more lawlessness; so now offer your various parts as slaves to righteousness, which leads to being made holy, set apart for God. ²⁰ For when you were slaves of sin, you were free in relationship to righteousness; ²¹ but what benefit did you derive from the things of which you are now ashamed? The end result of those things was death. ²² However, now, freed from sin and enslaved to God, you do get the benefit — it consists in being made holy, set apart for God, and its end result is eternal life. ²³ For what one earns from sin is death; but eternal life is what one receives as a free gift from God, in union with the Messiah Yeshua, our Lord.

7 Surely you know, brothers — for I am speaking to those who understand Torah — that the Torah has authority over a person only so long as he lives? ² For example, a married woman is bound by Torah to her husband while he is alive; but if the husband dies, she is released from the part of the Torah that deals with husbands. ³ Therefore, while the husband is alive, she will be called an adulteress if she marries another man; but if the husband dies, she is free from that part of the Torah; so that if she marries another man, she is not an adulteress.

⁴ Thus, my brothers, you have been made dead with regard to the Torah through the Messiah’s body, so that you may belong to someone else, namely, the one who has been raised from the dead, in order for us to bear fruit for God. ⁵ For when we were living according to our old nature, the passions connected with sins worked through the Torah in our various parts, with the result that we bore fruit for death. ⁶ But now we have been released from this aspect of the Torah, because we have died to that which had us in its clutches, so that we are serving in the new way provided by the Spirit and not in the old way of outwardly following the letter of the law.

⁷ Therefore, what are we to say? That the Torah is sinful? Heaven forbid! Rather, the function of the Torah was that without it, I would not have known what sin is. For example, I would not have become conscious of what greed is if the Torah had not said, “Thou shalt not covet.”^{[v] 8} But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead. ⁹ I was once alive outside the framework of Torah. But when the commandment really encountered me, sin sprang to life, ¹⁰ and I died. The commandment that was intended to bring me life was found to be bringing me death! ¹¹ For sin, seizing the opportunity afforded by the commandment, deceived me; and through the commandment, sin killed me. ¹² So the Torah is holy; that is, the commandment is holy, just and good.

¹³ Then did something good become for me the source of death? Heaven forbid! Rather, it was sin working death in me through something good, so that sin might be clearly exposed as sin, so that sin through the commandment might come to be experienced as sinful beyond measure. ¹⁴ For we know that the Torah is of the Spirit; but as for me, I am bound to the old nature, sold to sin as a slave. ¹⁵ I don’t understand my own behavior — I don’t do what I want to do; instead, I do the very thing I hate! ¹⁶ Now if I am doing what I don’t want to do, I am agreeing that the Torah is good. ¹⁷ But now it is no longer “the real me” doing it, but the sin housed inside me. ¹⁸ For I know that there is nothing good housed inside me — that is, inside my old nature. I can want what is good, but I can’t do it! ¹⁹ For I don’t do the good I want; instead, the evil that I don’t want is what I do! ²⁰ But if I am doing what “the real me” doesn’t want, it is no longer “the real me” doing it but the sin housed inside me. ²¹ So I find it to be the rule, a kind of perverse “torah,” that although I want to do what is good, evil is right there with me! ²² For in my inner self I completely agree with God’s Torah; ²³ but in my various parts, I see a different “torah,” one that battles with the Torah in my mind and makes me a prisoner of sin’s “torah,” which is operating in my various parts. ²⁴ What a miserable creature I am! Who will rescue me from this body bound for death? ²⁵ Thanks be to God [, he will]! — through Yeshua the Messiah, our Lord!

To sum up: with my mind, I am a slave of God’s Torah; but with my old nature, I am a slave of sin’s “Torah.”

8 Therefore, there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua. ² Why? Because the Torah of the Spirit, which produces this life in union with Messiah Yeshua, has set me free from the “Torah” of sin and death. ³ For what the Torah could not do by itself, because it lacked the power to make the old nature cooperate, God did by sending his own Son as a human being with a nature like our own sinful one [but without sin]. God did this in order to deal with sin, and in so doing he executed the punishment against sin in human nature, ⁴ so that the just requirement of the Torah might be fulfilled in us who do not run our lives according to what our old nature wants but according to what the Spirit wants. ⁵ For those who identify with their old nature set their minds on the things of the old nature, but those who identify with the Spirit set their minds on the things of the Spirit. ⁶ Having one’s mind controlled by the old nature is death, but having one’s mind controlled by the Spirit is life and shalom. ⁷ For the mind controlled by the old nature is hostile to God, because it does not submit itself to God’s Torah — indeed, it cannot. ⁸ Thus, those who identify with their old nature cannot please God.

⁹ But you, you do not identify with your old nature but with the Spirit — provided the Spirit of God is living inside you, for anyone who doesn’t have the Spirit of the Messiah doesn’t belong to him. ¹⁰ However, if the Messiah is in you, then, on the one hand, the body is dead because of sin; but, on the other hand, the Spirit is giving life because God considers you righteous. ¹¹ And if the Spirit of the One who raised Yeshua from the dead is living in you, then the One who raised the Messiah Yeshua from the dead will also give life to your mortal bodies through his Spirit living in you.

¹² So then, brothers, we don’t owe a thing to our old nature that would require us to live according to our old nature. ¹³ For if you live according to your old nature, you will certainly die; but if, by the Spirit, you keep putting to death the practices of the body, you will live.

¹⁴ All who are led by God’s Spirit are God’s sons. ¹⁵ For you did not receive a spirit of slavery to bring you back again into fear; on the contrary, you received the Spirit, who makes us sons and by whose power we cry out, “Abba!” (that is, “Dear Father!”). ¹⁶ The Spirit himself bears witness with our own spirits that we are children of God; ¹⁷ and if we are children, then we are also heirs, heirs of God and joint-heirs with the Messiah — provided we are suffering with him in order also to be glorified with him.

¹⁸ I don’t think the sufferings we are going through now are even worth comparing with the glory that will be revealed to us in the future. ¹⁹ The creation waits eagerly for the sons of God to be revealed; ²⁰ for the creation was made subject to frustration — not willingly, but because of the one who subjected it. But it was given a reliable hope ²¹ that it too would be set free from its bondage to decay and would enjoy the freedom accompanying the glory that God’s children will have. ²² We know that until now, the whole creation has been groaning as with the pains of childbirth; ²³ and not only it, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we continue waiting eagerly to be made sons — that is, to have our whole bodies redeemed and set free. ²⁴ It was in this hope that we were saved. But if we see what we hope for, it isn’t hope — after all, who hopes for what he already sees? ²⁵ But if we continue hoping for something we don’t see, then we still wait eagerly for it, with perseverance.

²⁶ Similarly, the Spirit helps us in our weakness; for we don’t know how to pray the way we should. But the Spirit himself pleads on our behalf with groanings too deep for words; ²⁷ and the one who searches hearts knows exactly what the Spirit is thinking, because his pleadings for God’s people accord with God’s will. ²⁸ Furthermore, we know that God causes everything to work together for the good of those who love God and are called in accordance with his purpose; ²⁹ because those whom he knew in advance, he also determined in advance would be conformed to the pattern of his Son, so that he might be the firstborn among many brothers; ³⁰ and those whom he thus determined in advance, he also called; and those whom he called, he also caused to be considered righteous; and those whom he caused to be considered righteous he also glorified!

³¹ What, then, are we to say to these things? If God is for us, who can be against us? ³² He who did not spare even his own Son, but gave him up on behalf of us all — is it possible that, having given us his Son, he would not give us everything else too? ³³ So who will bring a charge against God’s chosen people? Certainly not God — he is the one who causes them to be considered righteous! ³⁴ Who punishes them? Certainly not the Messiah Yeshua, who died and — more than that — has been raised, is at the right hand of God and is actually pleading on our behalf! ³⁵ Who will separate us from the love of the Messiah? Trouble? Hardship? Persecution? Hunger? Poverty? Danger? War? ³⁶ As the Tanakh puts it,

³⁷ No, in all these things we are superconquerors, through the one who has loved us. ³⁸ For I am convinced that neither death nor life, neither angels nor other heavenly rulers, neither what exists nor what is coming, ³⁹ neither powers above nor powers below, nor any other created thing will be able to separate us from the love of God which comes to us through the Messiah Yeshua, our Lord.

9 I am speaking the truth — as one who belongs to the Messiah, I do not lie; and also bearing witness is my conscience, governed by the Ruach HaKodesh: ² my grief is so great, the pain in my heart so constant, ³ that I could wish myself actually under God’s curse and separated from the Messiah, if it would help my brothers, my own flesh and blood, ⁴ the people of Isra’el! They were made God’s children, the Sh’khinah has been with them, the covenants are theirs, likewise the giving of the Torah, the Temple service and the promises; ⁵ the Patriarchs are theirs; and from them, as far as his physical descent is concerned, came the Messiah, who is over all. Praised be Adonai for ever! Amen.

⁶ But the present condition of Isra’el does not mean that the Word of God has failed.

For not everyone from Isra’el is truly part of Isra’el; ⁷ indeed, not all the descendants are seed of Avraham;^[x] rather, “What is to be called your ‘seed’ will be in Yitz’chak.”^{[y] 8} In other words, it is not the physical children who are children of God, but the children the promise refers to who are considered seed. ⁹ For this is what the promise said: “At the time set, I will come; and Sarah will have a son.”^{[z] 10} And even more to the point is the case of Rivkah; for both her children were conceived in a single act with Yitz’chak, our father; ¹¹ and before they were born, before they had done anything at all, either good or bad (so that God’s plan might remain a matter of his sovereign choice, not dependent on what they did, but on God, who does the calling), ¹² it was said to her, “The older will serve the younger.”^{[aa] 13} This accords with where it is written, “Ya‘akov I loved, but Esav I hated.”^[ab]

¹⁴ So are we to say, “It is unjust for God to do this”? Heaven forbid! ¹⁵ For to Moshe he says, “I will have mercy on whom I have mercy, and I will pity whom I pity.”^{[ac] 16} Thus it doesn’t depend on human desires or efforts, but on God, who has mercy. ¹⁷ For the Tanakh says to Pharaoh, “It is for this very reason that I raised you up, so that in connection with you I might demonstrate my power, so that my name might be known throughout the world.”^{[ad] 18} So then, he has mercy on whom he wants, and he hardens whom he wants.

¹⁹ But you will say to me, “Then why does he still find fault with us? After all, who resists his will?” ²⁰ Who are you, a mere human being, to talk back to God? Will what is formed say to him who formed it, “Why did you make me this way?”^{[ae] 21} Or has the potter no right to make from a given lump of clay this pot for honorable use and that one for dishonorable? ²² Now what if God, even though he was quite willing to demonstrate his anger and make known his power, patiently put up with people who deserved punishment and were ripe for destruction? ²³ What if he did this in order to make known the riches of his glory to those who are the objects of his mercy, whom he prepared in advance for glory — ²⁴ that is, to us, whom he called not only from among the Jews but also from among the Gentiles? ²⁵ As indeed he says in Hoshea,

²⁷ But Yesha‘yahu, referring to Isra’el, cries out,

²⁹ Also, as Yesha‘yahu said earlier,

³⁰ So, what are we to say? This: that Gentiles, even though they were not striving for righteousness, have obtained righteousness; but it is a righteousness grounded in trusting! ³¹ However, Isra’el, even though they kept pursuing a Torah that offers righteousness, did not reach what the Torah offers. ³² Why? Because they did not pursue righteousness as being grounded in trusting but as if it were grounded in doing legalistic works. They stumbled over the stone that makes people stumble.^{[ai] 33} As the Tanakh puts it,