Beginning

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.”^{[a] 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^[c] 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.”^[d] 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.”^{[e] 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.^[f]

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.”^{[g] 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.”