1:11 Epipoqw gar idein umaV, ina ti metadw carisma umin pneumatikon, eiV to sthricqhnai umaV,

For I am longing to see you, that I may impart to you some mattanah ruchanit (spiritual gift) for the tachlis (purpose) of imparting chizzuk (strengthening, encouragement) to you and be mechazek (be strengthened spiritually); AS WE WILL SEE WHEN WE GET TO 5:5 AND 8:26 AS WELL AS 12:6, RAV SHAUL IS A JEWISH PENTECOSTAL AND WILL BE ADDRESSING THE ISSUE OF THE PENTECOSTAL ASPECT OF THE FAITH OF THE MESSIANIC BELIEVER, FOR THE DIVINE LIFE OF THE CONGREGATION REVEALED BY SIGNS AND WONDERS SHOULD BUILD UP AND STRENGTHEN THE FAITH OF THOSE WITNESSING SPIRITUAL GIFTS FROM HEAVEN MANIFESTED IN THE CONGREGATION; RAV SHAUL SEEMS TO BE ALLUDING TO THE SIGNS OF A SHLIACH (2CO 12:12-21) WHICH HE ASSUMES WILL ACCOMPANY HIS VISIT TO THEM

1:12 touto de esti, sumparaklhqhnai en umin dia thV en allhloiV pistewV umwn te kai emou.

|12| Or rather, so that there may be mutual chizzuk (strengthening, encouragement) among you through each other's emunah (faith), both yours and mine. RAV SHAUL DOES NOT WISH TO LORD IT OVER THE BELIEVERS, AS HE SHOWS AGAIN IN 15:14-15, NOR TO MINIMIZE THEIR OWN SPIRITUALITY IN TERMS OF THE POWER OF THE RUACH HAKODESH IN THEM.

1:13 Ou qelw de umaV agnoein, adelfoi, oti pollakiV proeqemhn elqein proV umaV (kai ekwluqhn acri tou deuro), ina karpon tina scw kai en umin, kaqwV kai en toiV loipoiV eqnesin.

Now I do not want you to lack da'as, Achim b'Moshiach of mine, of how I often made plans to come to you, though I have been prevented thus far, in order that I might have some p'ri for Hashem among you as well, just as among the rest of the ethnic peoples.WE KNOW FROM ACTS 16:7 THAT RAV SHAUL'S MOVEMENTS WERE NOT UP TO HIS OWN PREROGATIVES, AND HERE HE SEEMS TO BE SAYING THAT THE DUTIES AND OBLIGATIONS HE HAD BEEN ASSIGNED BY THE L-RD IN HIS WORK AS A SHLIACH HAD PREVENTED HIM FROM COMING TO ROME THUS FAR. PERHAPS THIS WAS A MATTER THAT HAD TO BE ACCOUNTED FOR AT THE BEGINNING OF HIS EPISTLE TO CLEAR THE AIR FOR THOSE WHO MIGHT BE CRITICAL OF HIM FOR THAT VERY REASON, SAYING: WHY HAVE YOU TAKEN SO LONG TO GET TO US? JUST AS THERE IS FRUIT CALLED KEDUSHAH OR HOLINESS IN 6:22, SO THERE IS FRUIT WHICH COMES WITH A SHLIACH'S VISIT, FRUIT THAT WILL BUILD UP THE KEHILLAH.

1:14 Ellhsi te kai barbaroiV, sofoiV te kai anohtoiV ofeilethV eimi

I am meshubad (obligated) morally, under shiebud (obligation), to both cultured Greek-speakers and non-Greek-speaking barbarians, both the learned and the untutored. IN OTHER WORDS, SINCE G-D IS NOT THE G-D OF THE JEWS ONLY (3:29), RAV SHAUL IS OBLIGATED TO MINISTER THE BESURAS HAGEULAH TO ALL THE UMOT HAOLAM, AND NOT LEAVE OUT ANYONE BECAUSE THEY ARE EXCLUDED FROM THE EDUCATED UPPER CLASS

1:15 outw to kat eme proqumon kai umin toiV en Rwmh euaggelisasqai.

Hence my eagerness to preach the Besuras HaGeulah to you who are in Rome as well. THE BESURAS HAGEULAH (THE GOOD NEWS OF REDEMPTION) IS A UNIVERSAL MESSAGE, SINCE BOTH JEWS AND NON-JEWS ARE UNDER THE POWER OF CHET KADMON'S INNATE EVIL (3:9; 7:17) AND MUST BE REDEEMED FROM IT

1:16 Ou gar epaiscunomai to euaggelion tou Cristou dunamiV gar Qeou estin eiV swthrian panti tw pisteuonti, Ioudaiw te prwton kai Ellhni.

For I am not ashamed of the Besuras HaGeulah. It is the ko'ach (power) of Hashem for the Geulah deliverance (IYOV 19:25; YESHAYAH 43:1), to all who have emunah, to the Yehudi (the Jew) above all, but also the Yevani (Greek) RAV SHAUL WANTS TO MAKE AN ANI MA'AMIN OPEN CONFESSION, NOT ONLY SHOULD HE FACE TRIAL IN A ROMAN OR JEWISH COURT FOR HIS FAITH (MARK 8:38; 2 TIMOTHY 1:8), BUT EVEN IF HE SHOULD SUFFER LOSE OR BE REVILED AND BE MADE TO BE A PARIAH. HE IS SETTING THIS OUT AT THE BEGINNING, THAT HE CONFESSES WITH HIS MOUTH AND BELIEVES IN HIS HEART THE SAVING MESSAGE OF REDEMPTION OF THE JEWISH GO'EL REDEEMER. IT MAY BE A SCANDAL TO JEWISH PEOPLE OR FOOLISHNESS TO NON-JEWS, AND CONSEQUENTLY THE WORLDLY MAN MAY HOLD HIS TONGUE IN THE FACE OF THE WORLD'S REJECTION, BUT RAV SHAUL KNOWS THAT IT IS G-D'S GOOD PLEASURE THROUGH WHAT SOME MAY THINK TO BE THE "FOOLISHNESS" OF PREACHING TO SAVE THOSE WHO BELIEVE (1CO 1:21), AND THAT SO GREAT A SALVATION COMES FROM THE POWER OF THE BESURAS HAGEULAH.

1:17 Dikaiosunh gar Qeou en autw apokaluptetai ek pistewV eiV pistin, kaqwV gegraptai, O de dikaioV ek pistewV zhsetai.

For the Tzedek Olamim, the Tzidkat Hashem (the righteousness of G-d) is having its hisgalus (revelation) in the Besuras HaGeulah by emunah (faith) from first to last, from [orthodox Jewish] Faith to [orthodox Jewish] Faith, as it is written, V'TZADDIK BE'EMUNATO YICHE'YEH ("The righteous by his faith shall live" CHABAKUK 2:4; Ga. 3:11; MJ 10:35). IN VIEW OF THOSE QUESTIONING G-D'S JUSTICE, IT IS BY FAITH AND NOTHING BUT FAITH THAT THE BESURAS HAGEULAH SHOWS BOTH THAT G-D IS IN THE RIGHT AND ALSO MAKES PEOPLE RIGHT WITH HIM, AND SO THE BESURAS HAGEULAH VINDICATES BOTH G-D AND MAN, AS IT SAYS, THE TZADDIK BY HIS FAITH WILL LIVE, QUOTING CHABAKUK 2:4

 

1:18 Apokaluptetai gar orgh Qeou ap ouranou epi pasan asebeian kai adikian anqrwpwn twn thn alhqeian en adikia katecontwn

For the Charon Af Hashem (the burning anger of G-d Ro 1:18; 2:8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4) is being revealed from Shomayim. It is being revealed against all without yirat Shomayim and Tzedek, all bnei Adam who wickedly repress HaEmes [of Hashem], IF ANYONE THINKS, HOW CAN G-D BE JUST IF HE ALLOWS THE WICKED TO GO UNPUNISHED, G-D'S VINDICATION COMES IMMEDIATELY WITH THE WRATH OF G-D REVEALED FROM HEAVEN; THE BESURAS HAGEULAH IS FIRST OF ALL ABOUT WRATH, THE RIGHTEOUS WRATH OF G-D REVEALED FROM HEAVEN. THIS IS A CUP THAT MOSHIACH ASKED TO HAVE TAKEN FROM HIM, A CUP OF WRATH, LIKE THE CUP OF PLAGUES DIPPED OUT AND SPLATTERED IN THE PESACH SEDER, A CUP THAT NO MAN WOULD WANT TO DRINK. THIS RIGHTEOUS WRATH FROM HEAVEN IS REVEALED IN THE BESURAS HAGEULAH, AND THIS WRATH OVERTAKES EVERYONE IN ADAM, AS WILL BE EVIDENT IN CHAPTER 5, WHEN WRATH FIRST MANIFESTED IN SIN THAT CAME INTO THE WORLD THROUGH ONE MAN AND DEATH THROUGH SIN, AND SO DEATH SPREAD TO ALL BECAUSE ALL SINNED (5:12) SO ALL ARE UNDER A DEATH SENTENCE OF WRATH WHICH, AS WE WILL SEE IN CHAPTER 3, FOR THIS ONESH PENALTY MOSHIACH WILLINGLY BECAME OUR PROXY AND KAPORAH. BUT HERE RAV SHAUL MAY BE AUTOBIOGRAPHICAL IN A SENSE BECAUSE HE HIMSELF AS A PERSECUTOR ONCE BLINDLY TRIED TO SUPPRESS THE TRUTH IN UNRIGHTEOUSNESS. HOWEVER, NOW HE BOLDLY CONFESSES AND IS NOT ASHAMED OF THE BESURAS HAGEULAH AND REFUSES TO SUPPRESS ITS TRUTH ANY LONGER. WHAT MAKES THE WRATH REVEALED SO VERY MENACING IS THAT IT THREATENS EVERYONE. BEFORE RAV SHAUL CAN SPEAK OF THE SAVIOR, HE MUST SHOW THAT THERE IS SOMETHING MENACING ALL MEN THAT THEY MUST BE SAVED FROM. BASICALLY HE HAS ALREADY HINTED THAT ANYONE TOO ASHAMED TO CONFESS THE SAVIOR IS THEREBY GUILTY OF WICKEDLY SUPPRESSING THE TRUTH AND IS LIABLE TO THE WRATH NOW REVEALED FROM HEAVEN AGAINST ALL WHO WICKEDLY REPRESS HAEMES OF HASHEM.

1:19 dioti to gnwston tou Qeou faneron estin en autoiV o gar QeoV autoiV efanerwse.

All anashim who, even though what is knowable about Hashem lies plainly before their eyes (for G-d has shown them!), they nevertheless cling to their resha and wickedly suppress HaEmes [of Hashem]. RAV SHAUL NOW BEGINS TO ANSWER THE QUESTION, "WHAT ABOUT THE PEOPLE WHO HAVE NEVER HEARD?" AND HERE HE IS ABOUT TO INTRODUCE THE BRIAS HAOLAM, THE CREATION OF THE WORLD, AS "EXHIBIT A" PROOF THAT MEN HAVE FALLEN FROM THE LIGHT THEY HAVE BEEN GIVEN BY THE CREATOR AND ARE WITHOUT EXCUSE. THE WORD DELTA-IOTA-OMICRON-TAU-IOTA INTRODUCES A CAUSAL CLAUSE AND TELLS THE "WHY" BEHIND THE ANGER OF G-D AGAINST MANKIND. FAILURE TO LIVE UP TO THE LIGHT OF G-D THAT MAN KNOWS INSTINCTLY BECAUSE, UNLIKE THE BRUTE BEAST, MAN HAS BEEN GIVEN THE ABILITY TO PERCEIVE THE FINGERPRINTS OF G-D IN THE CREATED ORDER AND GRANDEUR OF ALL CREATION.

1:20 Ta gar aorata autou apo ktisewV kosmou toiV poihmasi nooumena kaqoratai, h te aidioV autou dunamiV kai qeiothV, eiV to einai autouV anapologhtouV

For his invisible characteristics from the Bri'at HaOlam (the creation of the world) are perceived intellectually in the things which have been created; that is, both his eternal ko'ach and Elohut are discernable. So Bnei Adam have no terutz (excuse) and are inexcusably culpable (before an angry G-d), HE IS GOING TO DEAL WITH THE SIN OF IDOLATRY IN THIS CHAPTER, BUT HERE HE IS SHOWING THAT THERE IS CLEAR EVIDENCE FROM HABRI'AT HAOLAM (THE CREATION OF THE WORLD) OF A DIVINE DESIGNER OF OMNIPOTENT CREATIVE POWER, AND THE CREATION ITSELF PREACHES G-D'S GLORY, SO MAN WHO DISHONORS G-D BY HIS IDOLATROUS SELF-WORSHIP AND THANKLESS DISOBEDIENCE, STANDS CONDEMNED AND IS WITHOUT EXCUSE.

1:21 dioti gnonteV ton Qeon, ouc wV Qeon edoxasan h eucaristhsan, all emataiwqhsan en toiV dialogismoiV autwn, kai eskotisqh h asunetoV autwn kardia.

Because, even though they in actual fact knew G-d, they did not ascribe Him kavod (glory) as G-d or give hodayah (thanksgiving) to Him, but became filled with hevel (futility, vanity, emptiness, worthlessness) in their thinking, and their senseless levavot were darkened. THE DECADENCE AND EMPTY MEANINGLESSNESS OF G-DLESS EXISTENCE IN REVOLT AND IDOLATRY IS SHOWN HERE, WITH THE ATTENDANT LOSS OF REALITY, AND THE RESULT OF THIS IS A HEART DARKENED BY THE INGRATITUDE THAT REBELLIOUSLY REFUSES TO ASCRIBE THE GLORY TO G-D THAT BELONGS TO HIM.

1:22 FaskonteV einai sofoi emwranqhsan,

Claiming to be chachamim (wise ones), they became kesilim (fools), EVEN PHILOSOPHERS WITHOUT G-D ARE FOOLS, AND THEIR SPECULATIONS FOOLISHLY FALL SHORT OF THE GLORY OF WHICH THEY ARE INSTINCTIVELY INFORMED AND YET NEVERTHELESS SUPPRESS; SO REGARDLESS OF THEIR ASSERTIONS AND PRETENSIONS, WISE MEN ARE IN FACT FOOLS

1:23 kai hllaxan thn doxan tou afqartou Qeou en omoiwmati eikonoV fqartou anqrwpou kai peteinwn kai tetrapodwn kai erpetwn.

1:24 Dio kai paredwken autouV o QeoV en taiV epiqumiaiV twn kardiwn autwn eiV akaqarsian, tou atimazesqai ta swmata autwn en eautoiV

And traded in the kavod (glory) of the incorruptible G-d for the mere likeness of the demut (image, icon) of corruptible man, birds, beasts, and reptiles. THIS TRADING OFF THE GLORIOUS FOR THE IGNOMINIOUS IS PRESENTED WITH THE WORD PI-ALPHA-RHO-EPSILON-DELTA-OMEGA-KAPPA-EPSILON-NU WHICH IS A GREEK WORD THAT GETS REPEATED IN VERSE 26 AND 28. G-D GAVE THEM OVER BECAUSE THEY GAVE OVER THE TRUTH FOR A LIE. THIS IS WHY G-D GAVE THEM OVER. GAVE THEM OVER TO WHAT? TO HARDEN IN THEIR DARKENED HEARTS AND LIVES. JUDAS ISCARIOT MADE A DAMNABLE EXCHANGE, AND IN THIS JUDAS MIRRORS MANKIND IN GENERAL.

1:25 oitineV methllaxan thn alhqeian tou Qeou en tw yeudei, kai esebasqhsan kai elatreusan th ktisei para ton ktisanta, oV estin euloghtoV eiV touV aiwnaV. Amhn.

They traded in HaEmes Hashem (the Truth of G-d) for sheker, for a lie, and worshiped and served HaBri’ah (the Creature, the Creation) rather than HaBo're (the Creator), hamvorach l'olamim. Omein (who is blessed forever. Amen). HERE WE SEE THE SEVERITY OF G-D, THAT HE GIVES PEOPLE UP TO THE FUTILITY OF A LIFE LIVED IN DENIAL OF THE TRUTH OF G-D, THAT HE DELIVERS PEOPLE OVER TO THEIR TRUTH-SUPPRESSING LIES AND LETS THEM STAY THERE FOREVER, OR THIS WOULD BE THE CASE IF SALVATION IS FORFEITED. NOTICE THE RABBINIC BERACHAH AT THE END OF THE VERSE, SHOWING THAT RAV SHAUL, WHOSE HEART IS CIRCUMCISED BY THE RUACH HAKODESH IN THE NEW BIRTH, IS WORSHIPPING G-D IN SPIRIT AND IN TRUTH.

1:26 Dia touto paredwken autouV o QeoV eiV paqh atimiaV ai te gar qhleiai autwn methllaxan thn fusikhn crhsin eiV thn para fusin

For this reason, Hashem (in wrath) delivered them over to paskudneh (contemptible) sexual desires. For their females traded off natural sexual intercourse for unnatural. "CONTRARY TO NATURE" MEANS "FREAK." IT IS POLITICALLY CORRECT TODAY TO SAY THAT HOMOSEXUALITY IS NORMAL FOR THEM. BUT HERE RAV SHAUL SHOWS THE HARDENING OF THE HEART AND THE EVIL FRUIT OF THE TRADE-OFF OF TRUTH FOR A LIE, FOR WE SEE THE UNNATURAL PERVERSION OF THE LESBIAN HOMOSEXUAL ABOMINATION AND HOW CREATION ITSELF IS PERVERTED AND THE G-D-ORDAINED FUNCTION WHICH HAS TO DO WITH CHILD-BEARING (GEN 3:16) IS PERVERTED. THEREFORE, THE EVIL AND NIHILISTIC DISORDER INTRODUCED BY THIS FORM OF IDOLOTRY VIOLATES THE CREATED ORDER, IN THAT WOMEN EXCHANGE THE NATURAL USE FOR AN UNNATURAL ONE, SHOWING THAT IF G-D HANDS THEM OVER TO THIS DESTRUCTIVE BEHAVIOR, THEN SURELY HIS WRATH IS ON THEM OR HE WOULD NOT ABANDON THEM TO THIS DISHONORABLE PERVERSION. "IF YOU KNOW THAT HE IS RIGHTEOUS, YOU KNOW THAT EVERY ONE THAT DOES RIGHTEOUSNESS IS BORN OF HIM" (I YN 2:29). "NEVERTHELESS THE FOUNDATION OF G-D STANDS SURE, HAVING THIS SEAL, THE L-RD KNOWS THOSE THAT ARE HIS. AND, LET EVERY ONE THAT NAMES THE NAME OF MOSHIACH DEPART FROM INIQUITY (II TIM 2:19). BECAUSE THEY REJECTED THE TRUTH OF G-D (RO 1:25) THEY REFUSED TO RETAIN G-D IN THEIR KNOWLEDGE. WHEN WE REJECT G-D'S TRUTH AND CHOOSE INSTEAD A LIE, OUR PUNISHMENT IS THAT WE ARE DELIVERED OVER TO THE LIE, TO EAT ALL THE BITTER FRUIT THAT WILL COME FROM THAT LIE, THE WORSE BEING THE LOSS OF REALITY, THE LOSS OF G-D'S PRESENCE AND FELLOWSHIP, AND THE LOSS OF LIFE IN COMMUNION WITH HIM. WHATEVER "LIFE" WE THINK WE HAVE IS REALLY ABOMINABLE DEGRADATION IN G-D'S SIGHT (LEV 18:22).

1:27 omoiwV te kai oi arseneV, afenteV thn fusikhn crhsin thV qhleiaV, exekauqhsan en th orexei autwn eiV allhlouV,
arseneV en arsesi thn aschmosunhn katergazomenoi, kai thn antimisqian hn edei thV planhV autwn en eautoiV apolambanonteV.

1:28 Kai kaqwV ouk edokimasan ton Qeon ecein en epignwsei, paredwken autouV o QeoV eiV adokimon noun, poiein ta mh kaqhkonta,

1:29 peplhrwmenouV pash adikia, porneia, ponhria, pleonexia, kakia mestouV fqonou, fonou, eridoV, dolou, kakohqeiaV yiquriVtaV,

1:30 katalalouV, qeostugeiV, ubristaV, uperhfanouV, alazonaV, efeuretaV kakwn, goneusin apeiqeiV,

1:31 asunetouV, asunqetouV, astorgouV, aspondouV, anelehmonaV

1:32 oitineV to dikaiwma tou Qeou epignonteV, oti oi ta toiauta prassonteV axioi qanatou eisin, ou monon auta poiousin, alla kai suneudokousi toiV prassousi.

 

 

2:1 Dio anapologhtoV ei, w anqrwpe paV o krinwn en w gar krineiV ton eteron, seauton katakrineiV, ta gar auta prasseiV o krinwn.

2:2 Oidamen de oti to krima tou Qeou esti kata alhqeian epi touV ta toiauta prassontaV.

2:3 Logizh de touto, w anqrwpe o krinwn touV ta toiauta prassontaV kai poiwn auta, oti su ekfeuxh to krima tou Qeou;

2:4 h tou ploutou thV crhstothtoV autou kai thV anochV kai thV makroqumiaV katafroneiV, agnown oti to crhston tou Qeou eiV metanoian se agei;

2:5 kata de thn sklhrothta sou kai ametanohton kardian qhsaurizeiV seautw orghn en hmera orghV kai apokaluyewV dikaiokrisiaV tou Qeou,

2:6 oV apodwsei ekastw kata ta erga autou

Who will render L'ISH K'MA'A'SEI HU ("to each according to his works" TEHILLIM 62:13[12]).
THE WORD EVED (SERVANT) IN RO 1:1 WE SAID WAS NOT INCIDENTAL BECAUSE WE SEE IN THIS SECTION THAT ONE'S FATE WILL BE METED OUT IN JUDGMENT BY HASHEM ACCORDING TO WHOSE EVED YOU ARE, FOR WE WILL DISCOVER THAT ONE PERSON MIGHT BE AN OBEDIENT EVED OF EMES AND ANOTHER PERSON MIGHT DISOBEY AND INSTEAD HOLD DOWN EMES IN UNRIGHTEOUSNESS, AND SO IN THIS SUPPRESSION OF THE TRUTH THE PERSON WOULD PREFER TO BE AN EVED OF EVIL. HASHEM WANTS THE OBEDIENCE OF EMUNAH (RO 1:5). THE ONE WHO SAYS I AM MEDAKDEKIM BMITZVOT (PP 3:6) YET IS NOT AN EVED OF EMES BUT INSTEAD HOLDS DOWN EMES IN UNRIGHTEOUSNESS WILL BE GIVEN ACCORDING TO HIS WORKS, ACCORDING TO WHAT HE HAS DONE. FOR MR ALPHA-MU-ALPHA-RHO-TAU-IOTA-ALPHA (AMARTIA, SIN) IS A POWERFUL AND TERRIBLE SLAVE MASTER AND PAYS A FEARFUL WAGE, THE FURY AND ANGER OF A DEATH SENTENCE FROM A HOLY G-D (6:23). THEREFORE, REFUSING TO OBEY AS AN EVED OF EMES WILL UNRAVEL WHAT THE BRIS MILAH SIGNIFIES, MAKING SUCH DISOBEDIENT PERSONS LIKE ARELIM. A PERSON LIKE THIS CAN SAY HE IS TORAH-OBSERVANT FRUM, YET BECAUSE OF CHET KADMON DWELLING IN HIM, HE IS NOT AS OBSERVANT AS HE THINKS HE IS (COMPARE ON THIS PI-RHO-ALPHA-SIGMA-SIGMA-OMEGA [PRASSO, "OBSERVE"] IN RO 7:15 AND RO 2:25). IN FACT, WRETCHED MAN THAT I AM, WHEN I RELY ON CHUMRA AND THE LETTER OF THE TORAH, I FIND CHET KADMON'S ORIGINAL SIN IS RIGHT THERE WITH ME, AND THEN I KNOW THAT NO SINFUL FLESH WILL BE JUSTIFIED BY MA'ASEI HAMITZVOT. NOTE THAT AS RAV SHAUL LAYS OUT HIS ARGUMENT FROM HERE THROUGH CHAPTER SEVEN, HE IS NOT DEMEANING THE MA'ASEI HAMITZVOT OF THE TORAH OR THE HOLY WILL OF G-D THAT THE TORAH REVEALS; RAV SHAUL IS SIMPLY SHOWING THE ORIGINAL-SIN-IN-ADAM-SINFULNESS OF THOSE WHO ARE SHOMER MITZVOT SO THAT THEY TOO WILL SEE THAT THE TORAH STOPS EVERY MOUTH, EVEN THEIR MOUTH, AND BRINGS THE WHOLE WORLD CONVICTED AND CONTRITE TO MOSHIACH IN NEED OF A GOEL REDEEMER SAVIOR.

2:7 toiV men kaq upomonhn ergou agaqou doxan kai timhn kai afqarsian zhtousi, zwhn aiwnion

2:8 toiV de ex eriqeiaV, kai apeiqousi men th alhqeia, peiqomenoiV de th adikia, qumoV kai orgh,

But to those who are self-seeking and who have no mishma'at (obedience) to HaEmes Hashem (Ro 1:25), but instead have mishma'at to resha, there will be Charon Af Hashem and fury.
BY THE TIME WE GET TO RO 2:20 WE KNOW THAT THE RABBINIC MOREH OR MELAMMED IS IN VIEW HERE. IT IS FORBIDDEN TO SAY "Y'KHI ADONEINU MOREINU V'REBBEINU" BECAUSE THE RABBI JUDGES OTHERS BUT DOESN'T JUDGE HIMSELF, BECAUSE HE INSTRUCTS OTHERS, BUT DOESN'T INSTRUCT HIMSELF. ONE IS OUR REBBE AND HE ALONE IS ADONEINU. THE MORIM (TEACHERS) WILL BE JUDGED MORE STRICTLY (YA 3:1). THE MINISTERIAL CASANOVA WILL BURN IN THE LAKE OF FIRE BECAUSE OF THE SEVENTH COMMANDMENT LAMED ALEF FOLLOWED BY TAV NOON ALEF FINAL FEH. BUT WHAT ABOUT THE REST OF THE ASERES HADIBROS? THE GANAF MINISTER WHO PILFERS FROM THE OFFERING OR PROFITEERS ON THE WIDOW'S MITE? OR THE ONE WITH OUTBURSTS OF RAGE AND LASHON HORA AND GIDUFIM (BLASPHEMIES) ON HIS VIPER TONGUE? OR THE ONE WITH A SPIRIT OF VAINGLORY AND VANITY AND NARCISSISTIC IDOLATRY? OR THE TEACHER WITH THE LYING SPIRIT WHO TEACHES FALSE DOCTRINE. OR THE CHILLUL SHABBOS PROFANE RABBI WHO DOESN'T PROPERLY TEACH JEWISH CHILDREN ABOUT MOSHIACH TZIDKEINU AT SUNDAY HEBREW SCHOOL OR ON SHABBOS (SEE MK 10:14) OR WHO, LACKING MORAL DISCERNMENT, IS A LAWLESS REVILER OF MESSIANIC ELDERS? THIS RO 2:8 SHOULD MAKE US FEAR BECAUSE IT SPEAKS OF SELF-SEEKING AS A SURE MEANS OF STIRRING UP THE WRATH AND FURY OF HASHEM (SEE RO 14:10). THOSE MORIM WHO HOLD DOWN THE TRUTH IN UNRIGHTEOUSNESS OR WHO TRADE IN THE TRUTH FOR A LIE SHOULD REMEMBER THAT HARDENING THEMSELVES IN THIS WAY IS THE GREATEST INJURY TO THEIR OWN SOUL. RABBI SHAUL IS REMEMBERING THAT HE HIMSELF WAS ONCE A RABBI IN THE DARK. THINKING OF HIMSELF AS THE CHIEF OF SINNERS, HE IS NOT OVERLY UPSET WHEN HE SEES OTHERS ACTING AS LESS THAN SELFLESSLY DISINTERESTED PREACHERS, FOR HE USES TWO WORDS IN RO 2:8 ALSO IN PP 1:17-18: EPSILON-RHO-IOTA-THETA-EPSILON-IOTA-ALPHA-FINAL SIGMA (SELF-SEEKING) AND ALPHA-LAMBDA-ETA-THETA-EPSILON-IOTA-ALPHA (TRUTH, EMES), SHOWING THAT THE FARTHER WE MOVE FROM SELF-EMPTYING AND TOWARD SELF-SEEKING, THE FARTHER WE MOVE AWAY FROM THE SELF-EMPTYING MOSHIACH, WHO IS THE TRUTH.

2:9 qliyiV kai stenocwria, epi pasan yuchn anqrwpou tou katergazomenou to kakon, Ioudaiou te prwton kai EllhnoV

2:10 doxa de kai timh kai eirhnh panti tw ergazomenw to agaqon, Ioudaiw te prwton kai Ellhni

But tiferet and kavod and shalom to everyone who brings about what is tov (good), Yehudi above all and Yevani as well. NOTE THAT JUDGMENT, NOT SALVATION, WILL BE ON THE BASIS OF WORKS (1CO 3:14-15). HASHEM IS NO RESPECTER OF PERSONS AND HIS JUDGMENT IS NOT SULLIED BY DISCRIMINATION; IN FACT, JEWS, HAVING RECEIVED SPECIAL REVELATION, HAVE PRIORITY IN G-D'S EVEN-HANDED JUSTICE.

2:11 ou gar esti proswpolhyia para tw Qew.

2:12 Osoi gar anomwV hmarton, anomwV kai apolountai kai osoi en nomw hmarton, dia nomou kriqhsontai

2:13 ou gar oi akroatai tou nomou dikaioi para tw Qew, all oi poihtai tou nomou dikaiwqhsontai.

2:14 Otan gar eqnh ta mh nomon econta fusei ta tou nomou poih, outoi, nomon mh econteV, eautoiV eisi nomoV

2:15 oitineV endeiknuntai to ergon tou nomou grapton en taiV kardiaiV autwn,
summarturoushV autwn thV suneidhsewV, kai metaxu allhlwn twn logismwn kathgorountwn h kai apologoumenwn,

2:16 en hmera ote krinei o QeoV ta krupta twn anqrwpwn, kata to euaggelion mou, dia Ihsou Cristou.

In the Yom [HaDin (Day of Judgment)] when, according to my Besuras HaGeulah, Hashem, through [Rebbe,] Melech HaMoshiach Yehoshua/Yeshua, is to judge the secrets of kol Bnei Adam (all men).
WE ARE TALKING ABOUT MOSHIACH'S BET DIN HERE. WE SEE RAV SHAUL USE THIS WORD KAPPA-RHO-UPSILON-PI-TAU-ALPHA (KRUPTA, SECRETS) IN 1C 14:25, WHERE HE IS TALKING ABOUT THE SECRETS OF MEN'S HEARTS LAID BARE BY THE PENTECOSTAL NAVI (PROPHET), FROM WHOM AN ANANIAS OR A SAPPHIRA CAN HIDE NO SECRET SIN. SINCE WITHOUT HOLINESS NO MAN SHALL SEE G-D, SECRET SIN IS LIKE TERRORIST DYNAMITE IN THE LUGGAGE BROUGHT ONBOARD A PASSENGER JET, BUT THE PENTECOSTAL PROPHET IS HEAVEN'S BOMB-SNIFFING DOG IN THE AIRPORT LUGGAGE ROOM, FINDING AND CONFRONTING THE SECRET SIN, BEFORE IT HAS A CORRUPTING EFFECT ON THE FLIGHT OF THE WHOLE HEAVEN-BOUND KEHILLAH (1C 5:6). JUST AS NATHAN WAS DISPATCHED FROM HASHEM'S THRONE ROOM TO CONFRONT DAVID AND HIS SECRET SIN, SO THE PROPHET'S IMPACT CAN BE LIKE A PROLEPTIC ARRAIGNMENT BEFORE THE JUDGMENT SEAT OF MOSHIACH, WHOSE HOLY OMNISCIENT EYES ARE LIKE A BLAZING FIRE (RV 1:14), SEEING AND BURNING THROUGH ALL SIN, NO SECRETS OF THE HEART ESCAPING THE FIRE. THIS IS WHY THE PENTECOSTAL NAVI IS LISTED FIRST, SHOWING HOW MUCH IMPORTANCE RAV SHAUL SAW IN THIS SPIRITUAL GIFT--SEE RO 12:6. THOSE ANTICHARISMATIC CONGREGATIONS THAT QUENCH THE SPIRIT (1TH 5:19) AND DESPISE PROPHESYING (1TH 5:20) AND FORBID SPEAKING IN LESHONOT CHADASHOT (1C 14:39) OFTEN BRING ON TERRIBLE REPROACH FOR THE BODY OF MOSHIACH AT LARGE WHEN THE SECRET SINS OF THE LEADERSHIP ARE LEAKED TO THE NEWS MEDIA. THE DARK SIDE OF THE LEADERS WOULD NOT HAVE BEEN ABLE TO HIDE SO ADROITLY IN THE FALSE FRONT OF RELIGIOUS HYPOCRISY IF THE PROPHETS HAD BEEN ALLOWED TO REMAIN, BUT OFTEN THESE ARE DRIVEN OUT AND THE CONGREGATION DOES NOT READ ROMANS AS WE ARE READING IT. HOW ARE WE READING ROMANS IN THIS COMMENTARY? WE ARE READING ROMANS AS A TRACTATE TO ULTRA-ORTHODOX MESSIANIC JEWS [SEE COMMENTARY BELOW ON RO 7:1] WRITTEN BY A PENTECOSTAL ULTRA-ORTHODOX MESSIANIC JEW, WHO PAUSES TO GEAR HIS MESSAGE FOR READERS OTHER THAN ULTRA-ORTHODOX MESSIANIC JEWS ONLY IN A FEW PLACES LIKE RO 11:13.

2:17 Ide su IoudaioV eponomazh, kai epanapauh tw nomw, kai kaucasai en Qew,

2:18 kai ginwskeiV to qelhma, kai dokimazeiV ta diaferonta, kathcoumenoV ek tou nomou,

2:19 pepoiqaV te seauton odhgon einai tuflwn, fwV twn en skotei,

2:20 paideuthn afronwn, didaskalon nhpiwn, econta thn morfwsin thV gnwsewV kai thV alhqeiaV en tw nomw

2:21 o oun didaskwn eteron, seauton ou didaskeiV; o khrusswn mh kleptein, klepteiV;

2:22 o legwn mh moiceuein, moiceueiV; o bdelussomenoV ta eidwla, ierosuleiV;

2:23 oV en nomw kaucasai, dia thV parabasewV tou nomou ton Qeon atimazeiV;

2:24 to gar onoma tou Qeou di umaV blasfhmeitai en toiV eqnesi, kaqwV gegraptai.

2:25 Peritomh men gar wfelei, ean nomon prasshV ean de parabathV nomou hV, h peritomh sou akrobustia gegonen.

2:26 Ean oun h akrobustia ta dikaiwmata tou nomou fulassh, ouci h akrobustia autou eiV peritomhn logisqhsetai;

2:27 kai krinei h ek fusewV akrobustia, ton nomon telousa, se ton dia grammatoV kai peritomhV parabathn nomou;

2:28 ou gar o en tw fanerw IoudaioV estin, oude h en tw fanerw en sarki peritomh

2:29 all o en tw kruptw IoudaioV, kai peritomh kardiaV en pneumati, ou grammati ou o epainoV ouk ex anqrwpwn, all ek tou Qeou.

 

 

3:1 Ti oun to perisson tou Ioudaiou, h tiV h wfeleia thV peritomhV;

3:2 polu kata panta tropon prwton men gar oti episteuqhsan ta logia tou Qeou.

3:3 Ti gar ei hpisthsan tineV; mh h apistia autwn thn pistin tou Qeou katarghsei;

3:4 mh genoito ginesqw de o QeoV alhqhV, paV de anqrwpoV yeusthV, kaqwV gegraptai, OpwV an dikaiwqhV en toiV logoiV sou, kai nikhshV en tw krinesqai se.

3:5 Ei de h adikia hmwn Qeou dikaiosunhn sunisthsi, ti eroumen; mh adikoV o QeoV o epiferwn thn orghn (kata anqrwpon legw);

But if our unrighteousness brings out and highlights the Tzedek Olamim, the Tzidkat Hashem (the righteousness of G-d), what shall we say? Rhetorically speaking, is G-d unjust in inflicting Charon Af Hashem (Ro 1:18)? (I speak from a human standpoint.)

IN RO CHAPTER 11 RAV SHAUL WILL SHOW G-D'S CONTINUING FAITHFULNESS TO ISRAEL. THEREFORE, SINCE IT IS TRUE TO SAY THAT THE G-D OF ISRAEL WILL ALWAYS OF NECESSITY BE TRUE TO ISRAEL, SOME MIGHT THEN INFER THAT A JEWISH BIRTHRIGHT CONSTITUTES THE EQUIVALENT OF A LICENSE TO SIN WITH IMPUNITY, SINCE ALL ISRAEL WILL BE SAVED (11:26), AND SINCE OUR (RAV SHAUL SAYS "OUR" BECAUSE HE IS SPEAKING AS A JEW IN SOLIDARITY WITH ISRAEL) JEWISH UNRIGHTEOUS SINFULNESS IS A FOIL TO MAKE MORE CONSPICUOUS G-D'S FAITHFULNESS.

3:6 mh genoito epei pwV krinei o QeoV ton kosmon;

Chas v'shalom! (G-d forbid!) For then how could Hashem be HaShofet kol ha'Aretz (BERESHIS 18:25)?

RAV SHAUL QUICKLY BACKS AWAY FROM THIS LIBERTINE CONCLUSION. WE REMEMBER THAT AMOS SAID JUST THE OPPOSITE: "YOU ONLY HAVE I KNOWN...THEREFORE I WILL PUNISH YOU FOR ALL YOUR SINS." SEE AMOS 3:2.

3:7 ei gar h alhqeia tou qeou en tw emw yeusmati eperisseusen eiV thn doxan autou, ti eti kagw wV amartwloV krinomai;

"But if the Emes Hashem (truth of G-d) has by my sheker overflowed to His kavod (glory), why am I still judged as a rashah (an evildoer)?"

IN CHAPTER 9 RAV SHAUL SPEAKS OF VESSELS OF WRATH AS A FOIL FOR VESSELS OF MERCY AND EARLIER IN THIS SAME CHAPTER 9 A DETRACTOR IS MADE TO SAY, "HOW CAN HASHEM STILL FIND FAULT, FOR WHO HAS RESISTED HIS WILL?" HERE A SIMILAR DISCLAIMER OF MORAL RESPONSIBILITY IS OFFERED. A PARODY OF RAV SHAUL'S MESSAGE OF GRACE IS PRESENTED IN SAYING THAT IF SIN ABOUNDS, MAKING GRACE MORE ABOUND (RO 5:20), THEN IN EXCHANGE FOR THAT HAPPY OUTCOME, SINNERS SHOULD SUPPOSEDLY BE ALLOWED TO HAVE THEIR SINS GO UNPUNISHED. THESE ARE FALSE INFERENCES CALCULATED BY HIS ULTRA-ORTHODOX JEWISH DETRACTORS TO PAINT RAV SHAUL'S PREACHING AS A LIBERTINE MESSAGE SO THAT FRUM MESSIANIC JEWS WILL TURN AWAY FROM BOTH RAV SHAUL'S PREACHING AND RAV SHAUL. THIS IS THE VERY TURN OF EVENTS THAT YA'AKOV AND THE ZIKNEI HAKEHILLAH OF TORAH-OBSERVANT MESSIANIC JEWS IN JERUSALEM ARE TRYING TO PREVENT IN AC 21:18-30.

3:8 kai mh (kaqwV blasfhmoumeqa, kai kaqwV fasi tineV hmaV legein oti), Poihswmen ta kaka ina elqh ta agaqa; wn to krima endikon esti.

Why do we not say, as some speakers of lashon hora slanderously report us to say, "Let us do rah that tov might come of it"? The gezar din (verdict) of ashem (guilty) on them is well deserved.

AS WE SAID EARLIER, RAV SHAUL KNEW THAT THERE WERE MANY TORAH-OBSERVANT JEWS IN THE MESSIANIC KEHILLAH IN JERUSALEM (AND MORE THAN A FEW IN THE MESSIANIC KEHILLAH IN ROME, AS RO CHAPTER 14 INDICATES). IF YOU WILL READ THE COMMENTARY BELOW ON RO 7:1 YOU WILL SEE HOW RAV SHAUL'S BESURAS HAGEULAH PRESENTATION COULD ME MOCKED AND MISCONSTRUED AS A LIBERTINE MESSAGE. BUT RAV SHAUL WAS NO LIBERTINE, THOUGH, AS YOU SEE HERE IN RO 3:8, HIS ENEMIES AND DETRACTORS TRIED TO STIGMATIZE HIM AS SUCH (SEE RO 6:1) IN MISREPRESENTING RAV SHAUL TO THE TORAH-OBSERVANT MESSIANIC JEWS. THE MAN OF G-D, ESPECIALLY THE MINISTRY OF THE MAN OF G-D, IS OFTEN A TARGET OF DEMONIC SLANDER (RO 3:8), SO, PRECEDING HIS VISIT TO ROME, THE RABBI FROM TARSUS SENDS AHEAD A COMPLETE TRACTATE THAT LAYS OUT THE GOOD NEWS OF REDEMPTION BY GRACE THROUGH FAITH JUST AS HE HAS PREACHED AND TAUGHT IT SINCE THE OTHER SHLICHIM OF MOSHIACH ENDORSED IT YEARS BEFORE IN JERUSALEM (GA 2:9). WHEREAS RAV SHAUL WILL ATTACK THE SELF-CENTERED, EARTHLY-MINDED LIBERTINES LATER IN THIS LETTER AT 16:18 AND AGAIN NOT LONG AFTER THIS WHEN HE IS INCARCERATED IN ROME (SEE PP 3:18-19 AND CO 3:1-2), HERE RAV SHAUL IS ANTICIPATING AND ANSWERING IN ADVANCE OF THE MAIN THRUST OF HIS BESURAS HAGEULAH PRESENTATION THOSE DETRACTORS OF ORTHODOX JEWISH PERSUASION WHO WOULD TAKE HIM TO TASK FOR THE SUPPOSED LIBERTINE CONSEQUENCES OF HIS PREACHING.

3:9 Ti oun; proecomeqa; ou pantwV prohtiasameqa gar IoudaiouV te kai EllhnaV pantaV uf amartian einai,

3:10 kaqwV gegraptai oti Ouk esti dikaioV oude eiV

3:11 ouk estin o suniwn, ouk estin o ekzhtwn ton Qeon

3:12 panteV exeklinan, ama hcreiwqhsan ouk esti poiwn crhstothta, ouk estin ewV enoV

3:13 tafoV anewgmenoV o larugx autwn, taiV glwssaiV autwn edoliousan ioV aspidwn upo ta ceilh autwn

3:14 wn to stoma araV kai pikriaV gemei

3:15 oxeiV oi podeV autwn ekceai aima

3:16 suntrimma kai talaipwria en taiV odoiV autwn,

3:17 kai odon eirhnhV ouk egnwsan

3:18 ouk esti foboV Qeou apenanti twn ofqalmwn autwn.

3:19 Oidamen de oti osa o nomoV legei, toiV en tw nomw lalei, ina pan stoma fragh, kai upodikoV genhtai paV o kosmoV tw Qew

3:20 dioti ex ergwn nomou ou dikaiwqhsetai pasa sarx enwpion autou dia gar nomou epignwsiV amartiaV.

3:21 Nuni de cwriV nomou dikaiosunh Qeou pefanerwtai, marturoumenh upo tou nomou kai twn profhtwn

3:22 dikaiosunh de Qeou dia pistewV Ihsou Cristou eiV pantaV kai epi pantaV touV pisteuontaV ou gar esti diastolh

3:23 panteV gar hmarton kai usterountai thV doxhV tou Qeou,

3:24 dikaioumenoi dwrean th autou cariti dia thV apolutrwsewV thV en Cristw Ihsou

3:25 on proeqeto o QeoV ilasthrion, dia thV pistewV, en tw autou aimati, eiV endeixin thV dikaiosunhV autou, dia thn paresin twn progegonotwn amarthmatwn,

Whom G-d set forth as a kapporah (that which propitiates G-d's wrath; cf the sa'ir l'azazel in Lv 16:22 and Isa 53:12 paying the onesh for sin) through emunah (faith) in the DAHM ("blood" Gen 22:7; Ex 12:3,6; Isa 53:7,10) of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat Hashem (righteousness of G-d) in pasach (passing over, letting go the penalty of) the averos (sins) committed in former times
HERE YOU HAVE THE OBJECTIVE GROUND OF THE ASSURANCE OF OUR SALVATION AND THE SOURCE OF OUR JUSTIFICATION (SEE RO 5:9), THE MEANS OF WHICH IS [REPENTANT] FAITH (EMUNAH, RO 5:1). THE OBJECT OF OUR FAITH, THE BLOOD OF THE WORLD-JUDGE, ASSURES US OF THE LOVE OF THE WORLD-JUDGE, WHOSE OBJECTIVE BLOOD SET FORTH IN PUBLIC, NOT BEHIND THE PAROCHET OF YOM KIPPUR, SECURES OUR CONFIDENCE BY FAITH THAT HE HAS PUT AN END TO THE YOM HADIN WRATH OF THE BAR ENOSH OF THE END OF DAYS (DAN 7:13-14; DAN 9:26), EVEN MAKING SUFFICIENT ATONEMENT FOR ALL TIME, FOR BOTH THE FORMER TIME AND THE PRESENT TIME, SINCE IT WAS IMPOSSIBLE FOR THE DAHM OF PARIM AND SE'IRIM TO TAKE AWAY CHATTA'IM (MJ 10:4).

3:26 en th anoch tou Qeou proV endeixin thV dikaiosunhV autou en tw nun kairw, eiV to einai auton dikaion kai dikaiounta ton ek pistewV Ihsou.

3:27 Pou oun h kauchsiV; exekleisqh. Dia poiou nomou; twn ergwn; ouci, alla dia nomou pistewV.

3:28 Logizomeqa oun pistei dikaiousqai anqrwpon, cwriV ergwn nomou.

3:29 H Ioudaiwn o QeoV monon; ouci de kai eqnwn; nai kai eqnwn

3:30 epeiper eiV o QeoV, oV dikaiwsei peritomhn ek pistewV, kai akrobustian dia thV pistewV.

3:31 Nomon oun katargoumen dia thV pistewV; mh genoito alla nomon istwmen.

 

 

4:1 Ti oun eroumen Abraam ton patera hmwn eurhkenai kata sarka;

4:2 ei gar Abraam ex ergwn edikaiwqh, ecei kauchma, all ou proV ton Qeon.

4:3 Ti gar h grafh legei; Episteuse de Abraam tw Qew, kai elogisqh autw eiV dikaiosunhn.

4:4 Tw de ergazomenw o misqoV ou logizetai kata carin, alla kata to ofeilhma.

4:5 Tw de mh ergazomenw, pisteuonti de epi ton dikaiounta ton asebh, logizetai h pistiV autou eiV dikaiosunhn.

4:6 Kaqaper kai Dabid legei ton makarismon tou anqrwpou, w o QeoV logizetai dikaiosunhn cwriV ergwn,

4:7 Makarioi wn afeqhsan ai anomiai, kai wn epekalufqhsan ai amartiai.

4:8 MakarioV anhr w ou mh logishtai KurioV amartian.

4:9 O makarismoV oun outoV epi thn peritomhn, h kai epi thn akrobustian; legomen gar oti Elogisqh tw Abraam h pistiV eiV dikaiosunhn.

4:10 PwV oun elogisqh; en peritomh onti, h en akrobustia; ouk en peritomh, all en akrobustia

4:11 kai shmeion elabe peritomhV, sfragida thV dikaiosunhV thV pistewV thV en th akrobustia eiV to einai auton patera
pantwn twn pisteuontwn di akrobustiaV, eiV to logisqhnai kai autoiV thn dikaiosunhn

4:12 kai patera peritomhV toiV ouk ek peritomhV monon, alla kai toiV stoicousi toiV icnesi thV en th akrobustia pistewV tou patroV hmwn Abraam.

4:13 ou gar dia nomou h epaggelia tw Abraam h tw spermati autou, to klhronomon auton einai tou kosmou, alla dia dikaiosunhV pistewV.

4:14 Ei gar oi ek nomou klhronomoi, kekenwtai h pistiV, kai kathrghtai h epaggelia

4:15 o gar nomoV orghn katergazetai ou gar ouk esti nomoV, oude parabasiV.

4:16 Dia touto ek pistewV, ina kata carin,
eiV to einai bebaian thn epaggelian panti tw spermati, ou tw ek tou nomou monon, alla kai tw ek pistewV Abraam, oV esti pathr pantwn hmwn

4:17 (kaqwV gegraptai oti Patera pollwn eqnwn teqeika se) katenanti ou episteuse Qeou, tou zwopoiountoV touV nekrouV, kai kalountoV ta mh onta wV onta.

4:18 OV par elpida ep elpidi episteusen, eiV to genesqai auton patera pollwn eqnwn, kata to eirhmenon, OutwV estai to sperma sou.

4:19 Kai mh asqenhsaV th pistei, ou katenohse to eautou swma hdh nenekrwmenon (ekatontaethV pou uparcwn), kai thn nekrwsin thV mhtraV SarraV

4:20 eiV de thn epaggelian tou Qeou ou diekriqh th apistia, all enedunamwqh th pistei, douV doxan tw Qew,

4:21 kai plhroforhqeiV oti o ephggeltai, dunatoV esti kai poihsai.

4:22 Dio kai elogisqh autw eiV dikaiosunhn.

4:23 Ouk egrafh de di auton monon, oti elogisqh autw

4:24 alla kai di hmaV, oiV mellei logizesqai, toiV pisteuousin epi ton egeiranta Ihsoun ton Kurion hmwn ek nekrwn,

4:25 oV paredoqh dia ta paraptwmata hmwn, kai hgerqh dia thn dikaiwsin hmwn.

 

 

5:1 DikaiwqenteV oun ek pistewV, eirhnhn ecomen proV ton Qeon dia tou Kuriou hmwn Ihsou Cristou,

Therefore, having been acquitted and declared not guilty, declared to be YITZDAK IM HASHEM (IYOV 25:4) on the yesod (basis) of our emunah (faith), we have shalom (peace) in relation to Hashem through Rebbe, Melech HaMoshiach Yehoshua Adoneinu,
LIKE AVRAHAM AVINU (GN 15:6) WE HAVE ACCESS TO G-D, THAT IS, THE RIGHT STANDING OF ONE ACQUITTED, EVEN OF THE TZADDIKIM, ON THE BASIS OF FAITH. THIS MEANS THE WRATH OF RO 1:18 HAS BEEN ABATED AGAINST US, THE WAR IS OVER, OUR STRIFE WITH G-D IS FINISHED, AND THERE IS PEACE. THIS IS IMPUTED JUSTIFICATION.

5:2 di ou kai thn prosagwghn eschkamen th pistei eiV thn carin tauthn en h esthkamen, kai kaucwmeqa ep elpidi thV doxhV tou Qeou.

5:3 Ou monon de, alla kai kaucwmeqa en taiV qliyesin, eidoteV oti h qliyiV upomonhn katergazetai,

5:4 h de upomonh dokimhn, h de dokimh elpida

5:5 h de elpiV ou kataiscunei, oti h agaph tou Qeou ekkecutai en taiV kardiaiV hmwn dia PneumatoV Agiou tou doqentoV hmin.

5:6 Eti gar CristoV, ontwn hmwn asqenwn, kata kairon uper asebwn apeqane.

5:7 MoliV gar uper dikaiou tiV apoqaneitai uper gar tou agaqou taca tiV kai tolma apoqanein.

5:8 Sunisthsi de thn eautou agaphn eiV hmaV o QeoV, oti eti amartwlwn ontwn hmwn CristoV uper hmwn apeqane.

5:9 Pollw oun mallon, dikaiwqenteV nun en tw aimati autou, swqhsomeqa di autou apo thV orghV.

5:10 Ei gar ecqroi onteV kathllaghmen tw Qew dia tou qanatou tou uiou autou, pollw mallon katallagenteV swqhsomeqa en th zwh autou

5:12 Dia touto, wsper di enoV anqrwpou h amartia eiV ton kosmon eishlqe, kai dia thV amartiaV o qanatoV, kai outwV eiV pantaV anqrwpouV o qanatoV dihlqen, ef w panteV hmarton-

5:21 ina wsper ebasileusen h amartia en tw qanatw, outw kai h cariV basileush dia dikaiosunhV eiV zwhn aiwnion, dia Ihsou Cristou tou Kuriou hmwn.

 

 

6:1 Ti oun eroumen; epimenoumen th amartia, ina h cariV pleonash;

What then shall we say? Are we to persist in Chet (Sin) in order that the unmerited Chen v'Chesed Hashem might increase?
AS WE SAID EARLIER, RAV SHAUL KNEW THAT THERE WERE MANY TORAH-OBSERVANT JEWS IN THE MESSIANIC KEHILLAH IN JERUSALEM (AND MORE THAN A FEW IN THE MESSIANIC KEHILLAH IN ROME, AS RO CHAPTER 14 INDICATES). IF YOU WILL READ THE COMMENTARY BELOW ON RO 7:1 YOU WILL SEE HOW RAV SHAUL'S BESURAS HAGEULAH PRESENTATION COULD ME MOCKED AND MISCONSTRUED AS A LIBERTINE MESSAGE. BUT RAV SHAUL WAS NO LIBERTINE, THOUGH HIS ENEMIES AND DETRACTORS TRIED TO STIGMATIZE HIM AS SUCH (RO 3:8; RO 6:1) IN MISREPRESENTING RAV SHAUL'S PREACHING AND DISTORTING IT TO THE EARS OF THE TORAH-OBSERVANT MESSIANIC JEWS (SEE AC 21:21). FOR THE MAN OF G-D, ESPECIALLY THE MINISTRY OF THE MAN OF G-D, IS OFTEN A TARGET OF DEMONIC SLANDER (RO 3:8), SO, PRECEDING HIS VISIT TO ROME, THE RABBI FROM TARSUS SENDS AHEAD A COMPLETE TRACTATE THAT LAYS OUT THE GOOD NEWS OF REDEMPTION BY GRACE THROUGH FAITH JUST AS HE HAS PREACHED AND TAUGHT IT SINCE THE OTHER SHLICHIM OF MOSHIACH ENDORSED IT YEARS BEFORE IN JERUSALEM (GA 2:9). BY THE TIME YOU GET TO CHAPTER 7 YOU BEGIN TO SEE THAT RAV SHAUL IS PREACHING TO HIMSELF, AND TO THOSE LIKE HIM WHO KNOW THE TORAH, WHOSE EXPERIENCE HAS BEEN TORAH-OBSERVANT, WHAT WE WOULD CALL ULTRA-ORTHODOX JEWS "WHO HAVE A ZEAL FOR HASHEM." WHEN YOU COMPARE AC 21:20 AND RO 7:1, YOU SEE THAT THE BOOK OF ROMANS REALLY HAS THE ZEALOUS-FOR-THE-TORAH ULTRA-ORTHODOX JEW AND THE FRUM MESSIANIC JEW VERY MUCH IN THE FOREGROUND, AND THAT RAV SHAUL IS PREACHING TO HIMSELF AND TO THEM, EXTREMELY AWARE OF HIS UPCOMING STOP-OVER IN JERUSALEM WHERE HIS PREACHING WILL COME UNDER INTENSE SCRUTINY BY OTHER TORAH-ZEALOUS JEWS AND MESSIANIC JEWS. SEE COMMENTARY ON ROMANS 7:1 BELOW. HOW IRONIC THAT THE SUPPOSEDLY GREATEST EXPOSITOR OF THIS BOOK WROTE A TRACTATE CALLED "BURN THEIR SYNAGOGUES." WHEN A MAN THINKS HE IS SOMETHING WHEN HE IS NOTHING, HE DECEIVES HIMSELF (GA 6:3).

6:2 mh genoito. OitineV apeqanomen th amartia, pwV eti zhsomen en auth;

6:14 Amartia gar umwn ou kurieusei ou gar este upo nomon, all upo carin.

6:15 Ti oun amarthswmen, oti ouk esmen upo nomon, all upo carin; mh genoito.

6:16 Ouk oidate oti w paristanete eautouV doulouV eiV upakohn, douloi este w upakouete, htoi amartiaV eiV qanaton, h upakohV eiV dikaiosunhn;

6:17 cariV de tw Qew, oti hte douloi thV amartiaV, uphkousate de ek kardiaV eiV on paredoqhte tupon didachV

6:18 eleuqerwqenteV de apo thV amartiaV, edoulwqhte th dikaiosunh.

6:19 Anqrwpinon legw dia thn asqeneian thV sarkoV umwn wsper gar paresthsate ta melh umwn doula th akaqarsia kai th anomia eiV thn anomian,
outw nun parasthsate ta melh umwn doula th dikaiosunh eiV agiasmon.

6:20 Ote gar douloi hte thV amartiaV, eleuqeroi hte th dikaiosunh.

6:21 Tina oun karpon eicete tote ef oiV nun epaiscunesqe; to gar teloV ekeinwn qanatoV.

6:22 Nuni de eleuqerwqenteV apo thV amartiaV, doulwqenteV de tw Qew, ecete ton karpon umwn eiV agiasmon, to de teloV zwhn aiwnion.

6:23 Ta gar oywnia thV amartiaV qanatoV, to de carisma tou Qeou zwh aiwnioV en Cristw Ihsou tw Kuriw hmwn.

 

 

7:1 H agnoeite, adelfoi (ginwskousi gar nomon lalw), oti o nomoV kurieuei tou anqrwpou ef oson cronon zh;

Do you not have da'as, Achim b'Moshiach, for I speak to those who know the Torah, that the Torah exercises marut (authority, rule) over a man so long as he lives
WHEN WE HEAR THE PHRASE "SO LONG AS HE LIVES," OUR MIND IMMEDIATELY REVERTS TO CHAPTER SIX WHERE THE SUBJECT OF MORTIFICATION WAS DEALT WITH IN TERMS OF ZIKH GETOYLV'T IN DER MIKVE AND WE HEAR ABOUT A NEW CREATURE AND BEING FREED FROM SIN'S INDENTURED SERVICE (6:22) AND HOW IT IS NO LONGER THE OLD ME WHO LIVES, FOR A DEATH HAS OCCURRED AND THERE IS A DISCONTINUITY IN TERMS OF THE OLD BLIND ADAMIC HUMANITY I ONCE WAS PART OF. THIS MEANS I STILL HAVE A CARNAL NATURE BECAUSE GLORIFICATION HASN'T HAPPENED YET, BUT AS A NEW CREATURE, I AM AWARE THAT MY CARNAL NATURE IS SATAN'S ALLY, SO I MAKE NO PROVISION FOR IT. BUT WE ARE GETTING AHEAD OF OURSELVES. LET'S JUST FOCUS ON ONE THING HERE: THE QUESTION OF WHO IN HIS READING AUDIENCE IS RAV SHAUL SPECIFICALLY ADDRESSING. AND THE ANSWER BECOMES CLEAR THAT HE IS SPEAKING TO THOSE WHO HAVE TRADITIONAL TORAH LEARNING. RAV SHAUL EXCELLED IN THIS BEYOND HIS CONTEMPORARIES AS HE SAYS IN GALATIANS 1:14 AND PP 3:6. HE IS SPEAKING TO THE FRUM TORAH OBSERVANT MESSIANIC JEWS IN JERUSALEM AND ROME WHO THINK THEY CAN OVERCOME SIN BY PURSUING THE LETTER OF THE TORAH, IN OTHER WORDS, THE ONES WHO ARE MEDAKDEKIM B'MITZVOT, MEANING THE ONES WHOSE QUEST IS PRECISION IN EVERY DETAIL OF THE 613 MITZVOT OF THE TORAH, AND WHO CONSEQUENTLY NEED TO BE CONVINCED ABOUT THE GREATER EFFICACY OF THE TEVILAH OF THE RUACH HAKODESH AS FAR AS OVERCOMING SIN IS CONCERNED. NOTICE, FROM CHAPTER FOURTEEN WE KNOW THAT RAV SHAUL IS NOT TRYING TO CONVINCE THEM TO START EATING TRAIF, SO DON'T MIX THAT IDEA IN HERE. PEOPLE WHO DO NOT LIVE IN AN ORTHODOX JEWISH NEIGHBORHOOD LIKE BROOKLYN MAY NOT HAVE ANY CONCEPT OF WHAT WE ARE TALKING ABOUT HERE. LET'S SAY YOU ARE IN BROOKLYN AND YOU ARE WALKING AROUND HUNGRY AND YOU WANT TO GET A SNACK. SO YOU RUN INTO TO A BAGEL SHOP TO GRAB A BAGEL, WHICH IS A DONUT-LOOKING PIECE OF BREAD THAT IS NOT ONLY BAKED BUT BOILED. NOW WHAT IS SO COMPLICATED ABOUT RUNNING INTO A BAGEL SHOP TO BUY A BAGEL? BUT WAIT! YOU LOOK AT THE SIGN AND IT SAYS, "HALACHIC AUTHORITIES HAVE RULED THAT THE HAMOTZI MUST BE RECITED OVER EVERY KIND OF BAGEL WE SELL." SO YOU ARE REMEMBERING THE BRUCHA THAT OUR MOSHIACH SAID IN THE FIRST SEUDAS MOSHIACH, AND THEN TWO ULTRA ORTHODOX JEWS COME IN AND BEGIN INTERROGATING THE ORTHODOX JEWISH BAKER ABOUT VARIOUS GLATT KOSHER SPECIFICATIONS AS THEY INSPECT THE KOSHER SUPERVISION CERTIFICATION ON THE BAKERY SHOP WALL. WE DISCOVER THAT THE OVENS HAVE BEEN KASHERED BY BLOWTORCHING. EVERY THING IN THE STORE IS KOSHER, PARVE (MEANING IN THIS CASE, NEUTRAL, NO MILK OR MEAT) AND PAS YISROEL (BAKED ON PREMISES BY A JEWISH BAKER). NOW WE HEAR THEM SPEAKING IN YIDDISH ABOUT THE YOSHAN STATUS OF THE BAGEL. WHEN WE TALK ABOUT FLOUR (KEMACH) FROM WHEAT, BARLEY, OATS, RYE, SPELT, WE HAVE TO TALK ABOUT AN ELEVATED LEVEL OF KOSHER. THE WORD "YOSHAN" MEANS "OLD" (IT IS A HEBREW WORD.) AND IT HAS TO DO WITH EATING THE FLOUR OF THESE FIVE GRAINS ONLY, AND I MEAN ONLY, IF THEY HAVE BEEN CERTIFIED AS HAVING BEEN HARVESTED IN AN "OLD" HARVEST BEFORE THE SECOND DAY OF PESACH (PASSOVER). SO WE SEE THE SIGN THAT HAS THE HEBREW WORD FOR FLOUR (QOF-MEM-CHET) AND THEN WE SEE THE HEBREW WORD FOR YOSHEN OR OLD (YOD-SHEEN-FINAL NOON), "KEMACH YOSHAN." SO BY NOW YOU ARE A LITTLE DAZED. ALL YOU CAME IN HERE FOR WAS A SNACK! BUT THE TORAH HAS AUTHORITY OVER THAT SNACK! DOES THIS MEAN THAT THE TORAH HAS COMPLETE AUTHORITY AND RULE EVEN OVER A SIMPLE SNACKER? YES, UNTIL HE IS DEAD! AND THIS IS THE SPECIFIC ULTRA ORTHODOX JEWISH AUDIENCE THAT RAV SHAUL KNOWS HE WILL SOON BE CONFRONTING IN ACTS CHAPTER 21 (SEE 15:31) AND IS NOW SPEAKING TO IN CHAPTER SEVEN. MANY GENTILE BELIEVERS WOULD FIND WHAT HAS BEEN SAID HERE IN THIS PART OF THE COMMENTARY AS QUAINT OR TENDENTIOUS. TO THEM THE LAW IS JUST A WORD. BUT ANYONE WHO HAS EVER LIVED IN BROOKLYN'S ULTRAORTHODOX COMMUNITY KNOWS OTHERWISE. STANDING ON THE STREET CORNER, YOU OBSERVE RABBI AFTER RABBI SCURRYING DOWN THE STREET. NOTHING IS ON THEIR MIND 24/7 BUT THE TORAH. EVERY THOUGHT OF THEIR MIND, EVERY ACTION OF THEIR DAY, EVERY TINY THING THEY ARE CONCERNED ABOUT FROM THE MOMENT THEY OPEN THEIR EYES IN THE MORNING UNTIL THEY GO TO SLEEP AT NIGHT IS TORAH. WHEN THEY BEGIN TO SUSPECT THAT YEHOSHUA/YESHUA IS THE MOSHIACH THESE MESSIANIC JEWS NATURALLY WANT TO PROCEED WITH THEIR SANCTIFICATION IN MOSHIACH ACCORDING TO THE LETTER OF THE TORAH. SO RAV SHAUL PAUSES HERE TO SHOW THAT ORIGINAL SIN AND THE INBORN DEPRAVITY ALL MANKIND SHARE, A SUBJECT BROACHED IN CHAPTER FIVE, IS SUCH THAT SANCTIFICATION BY THE LETTER OF THE TORAH IS AN IMPOSSIBILITY. WHY IS SANCTIFICATION BY THE LETTER OF THE TORAH AN IMPOSSIBILITY? ONLY A MATURE BELIEVER WHO KNOWS THE HOLINESS OF MOSHIACH AND THE SINFULNESS OF HIS OWN HEART BEFORE THE HOLY ONE OF ISRAEL CAN UNDERSTAND WHY SANCTIFICATION BY THE LETTER OF THE TORAH IS AN IMPOSSIBILITY. THE SIN-PRONE "FLESH," THE WILEY AND DECEITFUL FALLEN NATURE OF THE SINFUL FLESH, REMNANTS OF WHICH STILL RESIDE IN THE BELIEVER THIS SIDE OF GLORIFICATION, MAKE SUCH A SANCTIFICATION STRATEGY BY THE LETTER OF THE TORAH USELESS. MANY GENTILES NOT ONLY DO NOT FATHOM WHAT THE ULTRA-ORTHODOX JEW IS DOING WITH THE TORAH TO TRY TO OBTAIN KEDUSHAH BUT THEY ARE SHOCKED AT ANY INTERPRETATION OF CHAPTER SEVEN THAT HAS RAV SHAUL ADMITTING THAT, EVEN AS A BELIEVER, THERE IS A BONDAGE OF THE FLESH PROBLEM THAT HAS TO BE ADDRESSED NOT BY THE LETTER OF THE TORAH BUT, AS WE SHALL SEE IN 7:6 AND IN CHAPTERS 8 AND 12, BY THE RUACH HAKODESH AND BY PROPHECY (12:6) AND BY ALL THE MEANS OF GRACE. KING DOVID AND RAV SHAUL KNEW THE HOLY G-D OF ISRAEL AND THEREFORE THEY HAD SOME KNOWLEDGE OF THEIR OWN WICKED HEARTS; NOT ALL KNOWLEDGE, OF COURSE, BECAUSE RAV SHAUL SAYS, "I DO NOT KNOW WHAT I DO" (RO 7:15). YET THE SCRIPTURE ALSO SAYS THAT "THOU HAST SET AVONOTEINU BEFORE THEE, OUR SECRET SINS IN THE OHR OF THY COUNTENANCE" (OJB PS 90:8). KING DOVID ALSO SAID, "SEARCH ME, O G-D, AND KNOW MY LEVAV, TEST ME, AND KNOW MY THOUGHTS; AND SEE IF THERE BE ANY DERECH OTZEV (TORTUROUS CROOKED ROAD) IN ME, AND LEAD ME IN THE DERECH OLAM" (OJB PS 139:23-24). KING DOVID SAID "MY SIN IS ALWAYS BEFORE ME," REFERRING BOTH TO SINFUL ACTS SUCH AS HIS TREATMENT OF URIAH AND BATHSHEBA, AND ALSO HIS INBORN DEPRAVITY IN ADAM (SEE PS 51:5[7]). LOOK AT RAV SHAUL'S REFERENCE TO HIS OWN WICKED HEART IN RO 7:18 AND 1T 1:15. NOTICE THAT IN 1T 1:15, RAV SHAUL DOES NOT SAY "I WAS THE FOREMOST SINNER," BUT I AM (EPSILON-IOTA-MU-ALPHA) THE FOREMOST SINNER. MANY BELIEVERS, JEWISH AND GENTILE, WOULD DO WELL TO HAVE A SIMILAR HUMBLE VIEW OF THEMSELVES, AND RECEIVE THE L-RD'S CORRECTION WITH HUMILITY, KNOWING THAT THE L-RD CHASTISES WHOM HE LOVES, AND AFTER HE HAS HUMBLED US, HE WILL EXALT US. THE DEATH-DEALING SIN THAT WANTS TO HIDE IN THE HEART HAS TO BE FERRETED OUT BY THE PENTECOSTAL PROPHET (SEE ON THE PROPHET NATHAN 2SM 12:1 WHO IS DISPATCHED FROM THE THRONE ROOM. WHEN PROPHECY IS DESPISED THEN LURKING SIN CAN HIDE UNDER COVER OF HYPOCRISY AND THE FALSE FRONT OF RELIGIOSITY WILL BEGIN TO ACCOMMODATE SECRET SIN AND MAKE PLACE FOR THE DEVIL AND ALL MANNER OF EVIL SPIRITS. SO RAV SHAUL HAS TO DEMONSTRATE THAT THE WAY OF CHUMRA IS INEFFECTUAL AND THE HALACHAH OF THE RUACH HAKODESH IS THE DERECH HACHAYIM. THIS THE RABBI FROM TARSUS, THE ULTRA-ORTHODOX JEWISH RABBI WHO PREACHED IN SHUL ON SHABBOS AND DID NOT STOP BEING JEWISH OR PRACTISING HIS JEWISH FAITH, NOW BEGINS TO EXPLAIN.

7:2 h gar upandroV gunh tw zwnti andri dedetai nomw ean de apoqanh o anhr, kathrghtai apo tou nomou tou androV.

7:3 Ara oun zwntoV tou androV moicaliV crhmatisei, ean genhtai andri eterw ean de apoqanh o anhr, eleuqera estin apo tou nomou, tou mh einai authn moicalida, genomenhn andri eterw.

7:4 Wste, adelfoi mou, kai umeiV eqanatwqhte tw nomw dia tou swmatoV tou Cristou, eiV to genesqai umaV eterw, tw ek nekrwn egerqenti, ina karpoforhswmen tw Qew.

So then, Achim b'Moshiach, you also were put to death in relation to the Torah through the basar of Moshiach (TEHILLIM 16:9-10), in order that you might become another's, bound to Moshiach who was given Techiyah (Resurrection) from the Mesim, so that we might bear p'ri for Hashem.
THERE ARE GENTILE EXEGETES WHO POUNCE ON THIS VERSE AND THROW OUT THE TORAH WHOLESALE, DECLARING IN EFFECT THAT JEWISH PEOPLE CAN NO LONGER CIRCUMCISE THEIR EIGHT DAY OLD SONS, THAT JEWISH PEOPLE CAN NO LONGER HAVE SERVICES ON SHABBOS IN SHUL, THAT THE ENTIRE JEWISH MANNER OF LIFE IS NOW OUTLAWED. IN SHORT, THE FALSE RUMOR SPREAD ABOUT RAV SHAUL IN AC 21:21 IS ACTUALLY TRUE, THESE GENTILE COMMENTATORS SAY. THEY INFER THAT PAUL IS ACTING THE HYPOCRITE WHEN HE WENT TO THE BEIS HAMIKDASH IN AC 21:24, BECAUSE HERE THESE GENTILE EXEGETES INTERPRET RAV SHAUL TO BE SAYING IN RO 7:4 THAT HE HAS TOTALLY FORSAKEN MOSES AND NOW HAS NO RELATIONSHIP WHATSOEVER TO THE DEAD SPOUSE, THE TORAH, SINCE A DEATH HAS OCCURRED AND THERE IS NOW A NEW SPOUSE, MOSHIACH. IT IS, OF COURSE, TRUE THAT THE SAVIOR IS MOSHIACH BEN DOVID AND NOT ANYTHING ELSE, BUT THAT IS A LONG WAY FROM SAYING THAT WE CAN NOW DISPENSE WITH THE SHLICHUT TO ISRAEL AND BECOME GENTILIZERS, DOING WHAT THE JUDAIZERS DID IN REVERSE, FORCING JEWS TO BECOME GOYIM IN ORDER FOR THEM TO RECEIVE THEIR MOSHIACH AS SAVIOR. SALVATION IS OF THE JEWS. WHEN RAV SHAUL WARNS IN ROMANS ABOUT AN ARROGANT, PROUD ANTI-JEWISH SENTIMENT IN THE KEHILLAH, HE MAKES THE STATEMENT THAT "IF THE ROOT IS HOLY, SO ARE THE BRANCHES," AND THEN FOLLOWS WITH THE CONCLUSION THAT "YOU DO NOT SUSTAIN THE ROOT, BUT THE ROOT SUSTAINS YOU." SOME COMMENTATORS INCORRECTLY IDENTIFY THE "ROOT" AS MOSHIACH. THIS IS NOT TO INTERPRET SHAUL CORRECTLY. THE KEHILLAH IS NOT THE ROOT. THE ROOT IS YISROEL. THAT ROOT HAS NOT BEEN CUT OFF. THE STUMP REMAINS. THERE IS A REMNANT. G-D HAS NOT CAST OFF THE PEOPLE HE FOREKNEW. SALVATION IS OF THE JEWS. SEE ISAIAH CHAPTER 40. AND RAV SHAUL NOTES THAT HE HIMSELF IS OF THE STOCK OF ISRAEL. A EUPHEMISM FOR THE JEWISH PEOPLE THAT RAV SHAUL USES IN ONE OF HIS LETTER IS "THEY OF THE BRIS MILAH." DURING THE DAYS OF SHAUL THERE WERE MANY JEWISH BELIEVERS IN MOSHIACH ADONEINU IN JERUSALEM. THEY LIVED IN THE JEWISH MANNER OF LIFE, EVEN AS THEY WITNESSED REGARDING THEIR FAITH IN SALVATION THROUGH MOSHIACH TZIDKEINU. THE HARD CENTER OF THEIR RELIGION WAS MESSIANIC ORTHODOX JUDAISM, LOYAL TO THE SINAI COVENANT AND ITS MITZVOT, THE ROOT SUPPORTING THE BRANCHES AND NOT VICE-VERSA, THE SHLICHUS TO THE WORLD NOT HAVING PRIORITY OVER THE SHLICHUS TO THOSE OF THE BRIS MILAH. IF SOME IN THE KEHILLAH TOOK AN ARROGANT VIEW TOWARD JEWS WHO WERE STILL LIKE THEIR TEACHER [BLIND] BEFORE HE MET MOSHIACH ON THE DAMASCUS ROAD, THEN TRULY THEY WERE THEMSELVES ALSO LOSING SIGHT OF THEIR RELATIONSHIP TO THE ROOT. THE HEBREWS OR JEWS WE READ ABOUT IN THE TANAKH REALLY ARE THE PEOPLE OF G-D. MESSIANIC JEWS ARE GRAFTED INTO THAT ANCIENT PEOPLE OF G-D. ANY OTHER GRAFTEES HAD BETTER NOT GET PROUD AND ARROGANT AGAINST THOSE OF THAT JEWISH STOCK STILL IN THE BLINDNESS OF UNBELIEF. TO DO SO IS TO FORGET THE VERY ROOT WHEREBY G-D BRINGS THE GRAFTEES NOURISHMENT. THESE GRAFTEES ARE NOT THE SOURCE NOR DO THEY HAVE THE RIGHT TO ABROGATE THE TORAH OR CIRCUMCISION FOR MESSIANIC JEWS . THE KEHILLAH HAS BEEN BROUGHT INTO FELLOWSHIP WITH THE PATRIACRCHS, THE AVOT--AVRAHAM, YITZCHAK AND YAAKOV--NOT THE OTHER WAY AROUND. WHEN TITUS ACCOMPANIED RAV SHAUL TO JERUSALEM, TITUS SAW A VERY, VERY JEWISH KEHILLAH OF BELIEVERS IN OUR MOSHIACH. HAD HE BECOME PROUD AGAINST THEM AND HAD HE DEMANDED THEY CELEBRATE THEIR FAITH IN MOSHIACH BEN DOVID IN A GOYISHE WAY [WHICH HE DID NOT] RAV SHAUL GIVES A WORD IN RO 11:18 FOR ALL THE FUTURE TITUS'S THAT WOULD COME IN DURING THE TIME AHEAD AND MIGHT BE TEMPTED TO VIEW THIS JEWISH SPIRITUAL REMNANT AND THEIR FUTURE JEWISH OFFSPRING WITH SCORN. THE KEHILLAH MUST NEVER TAKE ON AN ANTI-JEWISH ARROGANCE TOWARD THE MITZVOT OR THE BRIS MILAH BECAUSE THE KEHILLAH RESTS ON G-D'S COVENANT AND HISTORY WITH ISRAEL AND FINDS ITS SUSTENANCE THERE AND NOT IN ITSELF AND ITS OWN ANTI-TORAH GOYISHE TRADITIONS. THE DESPISED PEOPLE TO WHOM CAME THE COVENANTS, THE SCRIPTURES, THE WORSHIP, AND FINALLY THE DESPISED MOSHIACH, THIS ANCIENT DESPISED PEOPLE IS THE ROOT, THE KEHILLAH IS ONLY AN ARTIFICIALLY GRAFTED IN WILD BRANCH. ONE DARE NOT INTERPRET ROMANS IN A MANNER THAT CONTRADICTS LUKE AND THE PORTRAIT LUKE PRESENTS OF RAV SHAUL IN AC CHAPTER 21. OUR SAVIOR AND HIS KORBAN SACRIFICE MAKE NO SENSE TO US WITHOUT THE TORAH; THIS IS WHY, EVEN THOUGH WE ARE UNDER GRACE, WE CANNOT DISPENSE WITH THE TORAH. AND IF WE TWIST THIS VERSE, RO 7:4, AND TRY TO DISPENSE WITH THE TORAH-OBSERVANT MESSIANIC JEWS, WE ARE FALSE TEACHERS.

7:5 Ote gar hmen en th sarki, ta paqhmata twn amartiwn ta dia tou nomou enhrgeito en toiV melesin hmwn eiV to karpoforhsai tw qanatw.

For when we were in the basar (in the fallen condition of the old humanity), through the Torah, the ta'avat besarim, the sinful passions (i.e., Chet Kadmon's yetzer harah of the fallen human condition) were working in our natural capacities, so as to bear p'ri for mavet (death) [cf. Ro 4:15]
WHEN RAV SHAUL SAYS IN RO 7:5 "WHEN WE WERE IN THE FLESH" HE IS ASSUMING THAT HE AND HIS READERS ARE BELIEVERS. OBVIOUSLY, THEY WERE IN THE FLESH, BUT ARE NOT NOW IN THE FLESH FOR NOW THEY ARE THOSE IN WHOM THE RUACH HAKODESH DWELLS (SEE RO 8:9). HOWEVER, EVEN THE BELIEVER CANNOT ASSERT THAT HE HAS NO SIN (1YN 1:8), FOR THE BELIEVER HAS A DUAL IDENTITY IN THIS AGE. THE BELIEVER IS A CHILD OF ADAM WITH A SIN NATURE, BUT THE BELIEVER IS ALSO AN ADOPTED CHILD OF G-D WITH A NEW NATURE. THIS SIN NATURE IS SOMETHING TO BE WARY OF EVERYDAY, AS EVEN VERY MATURE BELIEVERS CAN ATTEST. FOR THE BELIEVER IS HOST TO TWO POWERS IN THE OLAM HAZEH: CHET KADMON (RO 7:20) AND THE RUACH HAKODESH (RO 8:9), AND THESE DWELL IN THE BELIEVER, THE DUAL RESIDENCE OF WHICH CREATE A POTENTIAL TEMPTATION EVEN FOR THE SPIRITUAL BELIEVER (GA 6:1). THIS TENSION BETWEEN CHET KADMON AND THE RUACH HAKODESH, BOTH RESIDING IN THE BELIEVER IN THE OLAM HAZEH, IS NECESSITATED BY THE FACT THAT EVEN IN THE BELIEVER THERE ARE REMNANTS OF "ADAM IN ME." ORIGINAL SIN IS NOT A POPULAR DOCTRINE ANYMORE. BUT IT IS ALL OVER ROMANS AND THE WHOLE BIBLE REALLY. THE WHOLE REASON WE HAVE TO BE BORN AGAIN IS BECAUSE WE ARE BORN IN INIQUITY AND ARE SINNERS FROM THE BEGINNING (PRIMORDIALLY AND PERENNIALLY). WE WERE CONCEIVED THAT WAY, WE WERE BORN THAT WAY, AND WITHOUT THE NEW BIRTH WE WILL DIE THAT WAY, LOST FOREVER. BUT MOSHIACH WAS NOT CONCEIVED THAT WAY AND HE WAS NOT BORN THAT WAY AND HE DID NOT SAY, "WE MUST BE BORN AGAIN"--HE SAID "YOU MUST BE BORN AGAIN." WE NEED TO PUT OFF ONE ADAM AND PUT ON THE OTHER ADAM AND WE NEED TO DIE TO ONE FATHER AND BE ADOPTED BY ANOTHER FATHER. MOSHIACH WAS NOT SOLD UNDER ORIGINAL SIN AND DID NOT HAVE, DOES NOT HAVE A SIN NATURE. BUT WE DO. THIS SIDE OF GLORIFICATION, WE MUST RECKON OURSELVES DEAD TO THAT SIN NATURE EVERY DAY.

7:6 Nuni de kathrghqhmen apo tou nomou, apoqanontoV en w kateicomeqa, wste douleuein hmaV en kainothti pneumatoV, kai ou palaiothti grammatoV.

But now we have become niftar (freed, deceased) from the dominating ownership of the Torah, having died to that by which we were confined, so that we might serve in the Ruach Hakodesh of hitkhadshut and newness and not in the yoshen (oldness) of chumra (legalism, strict adherence to the letter of the law) (Ro 2:29)
AS WE BEGIN THIS DISCUSSION, WE NEED TO KEEP IN MIND, THOUGH IT IS SO OBVIOUS IT SHOULDN'T NEED SAYING, THAT THERE WAS NO SUCH THING AS REFORM JUDAISM OR CONSERVATIVE JUDAISM IN THE FIRST CENTURY. THEREFORE, EXCLUDING A SENSITIVE SITUATION THAT MIGHT ARISE AMONG GENTILES IN A GENTILE MISSION FIELD CONTEXT SUCH AS ANTIOCH, IT CAN BE SAID UNEQUIVOCABLY THAT A PERSON OF JEWISH DESCENT RELATED TO HIS RELIGION AS A TORAH-OBSERVANT JEW. PERIOD. IT MAY SEEM AMUSING TO SAY, BUT IT BEARS REPEATING, THAT THERE IS NO THOUGHT AMONG THE JEWISH BELIEVERS IN PRE-CHURBAN ISRAEL OR IN THE GOLUS OF THAT TIME PERIOD TO THROW OFF TORAH-OBSERVANCE AND SHABBOS SERVICES IN SHUL AND START PRESBYTERIAN CHURCHES. THIS SHOULD BE OBVIOUS BUT HAS TO BE STATED BECAUSE OF THE PROVINCIAL VIEWPOINT OF OUR MODERN PERSPECTIVE. SO HERE RAV SHAUL TELLS THE READER WHAT HE IS GOING TO BE DEALING WITH IN THE REST OF ROMANS CHAPTER SEVEN. HERE HE POINTS BACK TO THE LETTER/SPIRIT CONTRAST OF 2:27-29. HOWEVER, IN 2:27-29 HE WAS DEALING WITH THE ISSUE OF WHO IS A JEW, A SUBJECT THAT WILL TAKE ON ESCHATOLOGICAL SIGNIFICANCE IN ROMANS CHAPTER 9 AND CHAPTER 10 AND CHAPTER 11. BUT IN 2:27-29 HE WAS DEALING WITH REGENERATION AS ESSENTIAL, ULTIMATELY SPEAKING, TO A JEWISH PERSON'S TRUE JEWISHNESS. NOW HE IS DEALING WITH THAT VERY SAME TORAH-OBSERVANT REGENERATED JEW'S SERVICE AND WORSHIP AND HALAKHAH AND AVODAS HASHEM AND KEDUSHAH. AND, AS WE WILL SEE, RAV SHAUL IS GOING TO MAKE THE POINT THAT THE EMPOWERMENT OF THE RUACH HAKODESH IS NEEDED RATHER THAN MERELY OR ONLY THE LETTER OF THE TORAH. THE LETTER/SPIRIT CONTRAST INDICATES THAT RAV SHAUL'S FOCUS IS NOT ON GENTILE ISSUES PER SE OR ON ISSUES THAT CONCERN UNREGENERATED JEWISH PEOPLE PER SE BUT ON ISSUES THAT CONCERN THOSE WHO ARE GOING TO HAVE THEIR AVODAS HASHEM IN THE RUACH HAKODESH, NAMELY BELIEVERS, ESPECIALLY THE FRUM MESSIANIC JEWISH BELIEVERS THAT ARE ON HIS MIND, THAT IS, THOSE IN THE MESSIANIC JEWISH KEHILLAH IN JERUSALEM AND ALSO THOSE, MORE THAN A FEW IN NUMBER, IN THE MESSIANIC KEHILLAH IN ROME. IT NEVER OCCURS TO MANY COMMENTATORS ON ROMANS CHAPTER 7 THAT RAV SHAUL MIGHT VERY WELL INTEND TO CARRY A COPY OF THIS EPISTLE WITH HIM FOR HIS STOP-OVER IN JERUSALEM, OR AT LEAST HAVE ITS CONTENTS IN MIND WHEN HIS MINISTRY IS UNDER ACCOUNTABILITY REVIEW IN THE TORAH-OBSERVANT MESSIANIC JEWISH JERUSALEM KEHILLAH THERE. MANY GENTILE COMMENTATORS TRY TO READ THEIR OWN RELIGIOUS EXPERIENCE INTO THE TEXT RATHER THAN LOOK AT THE PRESSURES AND CONCERNS OF THE WRITER AS HE WAS DICTATING THE WORDS AT THE TIME OF WRITING. ON THIS MATTER, SEE THE MATERIAL ON ROMANS. HERE.

7:7 Ti oun eroumen; o nomoV amartia; mh genoito alla thn amartian ouk egnwn, ei mh dia nomou thn te gar epiqumian ouk hdein, ei mh o nomoV elegen, Ouk epiqumhseiV

What then shall we say ? That the Torah is considered as chet (sin)? Chas v'shalom! Nevertheless, I would not have experienced chet (sin) except through the Torah; for I would not have known chamdanut (covetousness) if the Torah had not said, LOH TACHMOD ("Thou shalt not covet").
RAV SHAUL BEGINS THIS SECTION 7:7-25 DEALING WITH ORIGINAL SIN AS HE, SHAUL THE TORAH OBSERVANT JEW, HAS EXPERIENCED "ADAM IN ME" SINCE HE BECAME A MESSIANIC JEWISH BELIEVER. HE HAS A CONCLUSION HE IS ARGUING TOWARD, THAT FOR HIM THE WAGES OF SIN IS A BODY OF DEATH IN DIRE NEED OF NOT MERELY THE LETTER OF THE TORAH BUT RATHER A RAISED-FROM-THE-DEAD GOEL REDEEMER MOSHIACH DELIVERING HIM THROUGH THE POWER OF THE RUACH HAKODESH. BUT HERE IN 7:7-25 WE ARE BEING SHOWN HOW SHAUL'S FALLEN HUMAN NATURE INTERACTS WITH THE LETTER OF THE TORAH, USING FOR THE PARADIGM OF HIS PERSONAL "GAN EDEN FALL" THE "LETTER" OF THE TENTH COMMANDMENT (SHEMOT 20:17). IN HIS STRUGGLE WITH SIN, WE SEE RAV SHAUL'S SIN NATURE AROUSED AND UNMASKED BY THE LETTER OF THE TORAH, WHICH, IN INTERACTION WITH THE DECEITFUL HEART OF HIS FALLEN HUMAN NATURE IN ADAM, PRODUCES IN HIM NOT WHAT HE EXPECTED, LIFE, OR THE DERECH CHAYIM, BUT WHAT HE DID NOT EXPECT, THE WAGES BEFALLING THE FALLEN NATURE, EVEN HIS CONVICTED, CONDEMNED BODY BEING HANDED OVER TO DEATH. INDEED, THIS IS THE NATURE OF HIS FALLEN HUMANITY IN ADAM IN RELATION TO THE LETTER OF THE TORAH, EVEN THOUGH RAV SHAUL HAS HIS INNER MAN, THE NEW MAN IN MOSHIACH (7:22), AS HIS REFERENCE POINT IN THIS ONGOING EXPERIENCE OF HIS STRUGGLE WITH SIN. BUT HE DISCOVERS WITH A CERTAIN AMOUNT OF DISILLUSIONMENT, THOUGH NOT WITH THE TORAH ITSELF (SEE 7:12-14), THAT, ALTHOUGH HE IS NOW A REGENERATED MESSIANIC JEW, HE STILL HAS A DECEITFUL CARNAL HUMAN NATURE LURKING WITHIN. AND, INDEED, FOR HIM THE ONLY DELIVERANCE IS NOT THE LETTER OF THE TORAH BUT THE RAISED-FROM-THE-DEAD GOEL REDEEMER MOSHIACH DELIVERING HIM IN THE POWER OF THE RUACH HAKODESH. SO, THOUGH HE HAS BEEN SET FREE FROM SIN'S PENALTY AND INDENTURED SERVICE (6:22), "ADAM IN ME" IS STILL A POTENTIAL INTERNAL ALLY OF THE DEVIL AND A PERSONAL PERIL TO BE RECKONED WITH. YET EVEN IN THIS HE PREVAILS, AS WE WILL SEE, BY A DIVINELY AIDED DAILY COSTUME CHANGE, PUTTING OFF THE OLD ADAM AND PUTTING ON THE NEW ADAM, THE GOEL REDEEMER MOSHIACH, AND, ALSO, VERY CRUCIALLY, NOT MAKING PROVISION FOR HIS DECEITFUL SIN NATURE IN ADAM (13:14). SO BEGINNING WITH THE ILLUSTRATION OF LOH TACHMOD ("THOU SHALT NOT COVET, SHEMOT 20:17; DEVARIM 5:21), RAV SHAUL SETS OUT TO DEMONSTRATE TO THE TORAH- OBSERVANT MESSIANIC BELIEVER THAT IT IS THE NEWNESS OF THE RUACH HAKODESH AND NOT THE OLDNESS OF THE LETTER OF THE TORAH THAT IS THE TRUE WEAPON IN THE STRUGGLE AGAINST SIN.

7:8 aformhn de labousa h amartia dia thV entolhV kateirgasato en emoi pasan epiqumian cwriV gar nomou amartia nekra.

But Chet (Sin), seizing its opportunity through the mitzvoh (commandment), stirred up all manner of chamdanut (covetousness) in me. For in the absence of the Torah, Chet (Sin) is dead.
USING GAN EDEN (RO 7:7-11) AS THE PARADIGM FOR THE INEFFECTUALITY OF THE MITZVAH AGAINST DEATH-DEALING CHET KADMON (5:12-13), RAV SHAUL NOW EXPOUNDS THE PROBLEM OF THE TORAH-OBSERVANT MESSIANIC BELIEVER IN THE OLAM HAZEH, WHICH IS, IN A WORD, THE PROBLEM OF "ADAM IN ME," OR BETTER, "REMNANTS OF ADAM IN ME." AND, AS IN THE EDENIC PARADIGM OFFERED BY RAV SHAUL HERE IN RO 7:7-11, THE MITZVAH WILL NOT WIN THE STRUGGLE AGAINST CHET KADMON "IN ME", EVEN WHEN "ADAM IN ME" ATTEMPTS TO PREVAIL IN THE STRUGGLE AGAINST SIN BY MEANS OF THE LETTER OF THE MITZVAH. THE LETTER OF THE TORAH WILL NOT AVAIL, AND THIS IS TRUE, NO MATTER HOW HIGHLY THE BELIEVER REGARDS AND HOW ADROITLY THE BELIEVER COMPREHENDS THE KITVEI HAKODESH (RO 7:14A). AS THE ARGUMENT UNFOLDS, THE CONCLUSION RAV SHAUL REACHES IS THE NEED FOR DELIVERANCE WHICH COMES IN PUTTING OFF ANTHROPOS (MAN, ADAM RO 5:12) AND PUTTING ON ANTHROPOS (MAN, MOSHIACH RO 5:15B), THAT IS, MOSHIACH (RO 7:25) AND THIS DOES NOT EXCLUDE THE SUBSEQUENT EMPOWERMENT (AC 1:5) IN THE TEVILAH IN THE RUACH HAKODESH OUTPOURING--SEE "OUTPOUR" EPSILON-KAPPA-CHI-EPSILON-OMEGA IN RO 5:5 AND AC 2:17 QUOTING JOEL 2:28 (3:1) AND REMEMBER THAT RAV SHAUL IS USING THIS WORD IN RO 5:5 TO TAKE US TO RO 8:26, WHICH IS HIS EQUIVALENT OF AC 2:4 AS IT IS EXPLAINED IN THE SAME WORD "OUTPOUR" EPSILON-KAPPA-CHI-EPSILON-OMEGA FOUND IN AC 2:17,18, AND 33. THE LONGER FORM HERE IS FROM EPSILON-KAPPA-KAPPA-EPSILON-CHI-UPSILON-TAU-ALPHA-IOTA WHICH IS HELLENISTIC SYNAGOGUE GREEK (EPSILON-KAPPA-CHI-UPSILON-NU-OMEGA) FOR EPSILON-KAPPA-CHI-EPSILON-OMEGA. ON THIS SEE AC 10:45 FOR THE TEVILAH IN THE RUACH HAKODESH.

7:9 Egw de ezwn cwriV nomou pote elqoushV de thV entolhV, h amartia anezhsen,

7:10 egw de apeqanon kai eureqh moi h entolh h eiV zwhn, auth eiV qanaton

7:11 h gar amartia aformhn labousa dia thV entolhV exhpathse me, kai di authV apekteinen.

7:12 Wste o men nomoV agioV, kai h entolh agia kai dikaia kai agaqh.

7:13 To oun agaqon emoi gegone qanatoV; mh genoito. Alla h amartia, ina fanh amartia, dia tou agaqou moi katergazomenh qanaton,- ina genhtai kaq uperbolhn amartwloV h amartia dia thV entolhV.

7:14 Oidamen gar oti o nomoV pneumatikoV estin egw de sarkikoV eimi, pepramenoV upo thn amartian.

7:15 O gar katergazomai, ou ginwskw ou gar o qelw, touto prassw all o misw, touto poiw.

8:3 To gar adunaton tou nomou, en w hsqenei dia thV sarkoV, o QeoV ton eautou uion pemyaV en omoiwmati sarkoV amartiaV kai peri amartiaV katekrine thn amartian en th sarki

8:4 ina to dikaiwma tou nomou plhrwqh en hmin, toiV mh kata sarka peripatousin, alla kata pneuma.

8:5 Oi gar kata sarka onteV ta thV sarkoV fronousin oi de kata pneuma ta tou pneumatoV.

8:6 To gar fronhma thV sarkoV qanatoV to de fronhma tou pneumatoV zwh kai eirhnh

8:7 dioti to fronhma thV sarkoV ecqra eiV Qeon, tw gar nomw tou Qeou ouc upotassetai, oude gar dunatai

8:8 oi de en sarki onteV Qew aresai ou dunantai.

8:9 UmeiV de ouk este en sarki, all en pneumati, eiper Pneuma Qeou oikei en umin. Ei de tiV Pneuma Cristou ouk ecei, outoV ouk estin autou.

8:10 Ei de CristoV en umin, to men swma nekron di amartian, to de pneuma zwh dia dikaiosunhn.

8:11 Ei de to Pneuma tou egeirantoV Ihsoun ek nekrwn oikei en umin, o egeiraV ton Criston ek nekrwn zwopoihsei kai ta qnhta swmata umwn, dia tou enoikountoV autou PneumatoV en umin.

8:12 Ara oun, adelfoi, ofeiletai esmen, ou th sarki, tou kata sarka zhn

8:13 ei gar kata sarka zhte, mellete apoqnhskein ei de pneumati taV praxeiV tou swmatoV qanatoute, zhsesqe.

For if you live in accordance with the basar (old fallen humanity under slavemaster Chet Kadmon) you will certainly die; but if by the Ruach Hakodesh you put to death the [shameful] acts of the body, you will live. NOTICE THAT RAV SHAUL IS TALKING ABOUT DEATH IN THE ULTIMATE SENSE OF ETERNAL SEPARATION FROM HASHEM, THAT IS, DERA'ON OLAM (DAN 12:2) OR UNQUENCHABLE EISH (ISAIAH 66:24). NOTICE THE WAY TO HAVE THIS DERECH HACHAYIM AND TO MORTIFY (CO 3:5) THE DARK SIDE, THE WAY OF BASAR ENSLAVED UNDER CHET KADMON IS BY MEANS OF THE FRUIT AND BY MEANS OF THE POWER OF THE RUACH HAKODESH. WHY THEN WOULD ANYONE IN HIS RIGHT MIND WANT TO FIGHT AGAINST THE SPIRIT-FILLED LIFE?

8:14 Osoi gar Pneumati Qeou agontai, outoi eisin uioi Qeou.

8:15 Ou gar elabete pneuma douleiaV palin eiV fobon, all elabete pneuma uioqesiaV, en w krazomen, Abba, o pathr.

8:16 Auto to Pneuma summarturei tw pneumati hmwn, oti esmen tekna Qeou

8:17 ei de tekna, kai klhronomoi klhronomoi men Qeou, sugklhronomoi de Cristou eiper sumpascomen, ina kai sundoxasqwmen.

8:18 Logizomai gar oti ouk axia ta paqhmata tou nun kairou proV thn mellousan doxan apokalufqhnai eiV hmaV.

8:19 H gar apokaradokia thV ktisewV thn apokaluyin twn uiwn tou Qeou apekdecetai.

8:20 Th gar mataiothti h ktisiV upetagh, ouc ekousa, alla dia ton upotaxanta, ep elpidi

8:21 oti kai auth h ktisiV eleuqerwqhsetai apo thV douleiaV thV fqoraV eiV thn eleuqerian thV doxhV twn teknwn tou Qeou.

8:22 Oidamen gar oti pasa h ktisiV sustenazei kai sunwdinei acri tou nun.

8:23 Ou monon de, alla kai autoi thn aparchn tou PneumatoV econteV, kai hmeiV autoi en eautoiV stenazomen, uioqesian apekdecomenoi, thn apolutrwsin tou swmatoV hmwn.

8:24 Th gar elpidi eswqhmen elpiV de blepomenh ouk estin elpiV o gar blepei tiV, ti kai elpizei;

8:25 ei de o ou blepomen elpizomen, di upomonhV apekdecomeqa.

 

8:26 WsautwV de kai to Pneuma sunantilambanetai taiV asqeneiaiV hmwn to gar ti proseuxwmeqa kaqo dei, ouk oidamen, all auto to pneuma uperentugcanei uper hmwn stenagmoiV alalhtoiV

8:27 o de ereunwn taV kardiaV oide ti to fronhma tou PneumatoV, oti kata Qeon entugcanei uper agiwn.

8:28 Oidamen de oti toiV agapwsi ton Qeon panta sunergei eiV agaqon, toiV kata proqesin klhtoiV ousin.

8:29 Oti ouV proegnw, kai prowrise summorfouV thV eikonoV tou uiou autou, eiV to einai auton prwtotokon en polloiV adelfoiV

8:30 ouV de prowrise, toutouV kai ekalese kai ouV ekalese, toutouV kai edikaiwsen ouV de edikaiwse, toutouV kai edoxase.

8:31 Ti oun eroumen proV tauta; ei o QeoV uper hmwn, tiV kaq hmwn;

8:32 oV ge tou idiou uiou ouk efeisato all uper hmwn pantwn paredwken auton, pwV ouci kai sun autw ta panta hmin carisetai;

8:33 tiV egkalesei kata eklektwn Qeou; QeoV o dikaiwn

8:34 tiV o katakrinwn; CristoV o apoqanwn, mallon de kai egerqeiV, oV kai estin en dexia tou Qeou, oV kai entugcanei uper hmwn.

8:35 TiV hmaV cwrisei apo thV agaphV tou Cristou; qliyiV, h stenocwria, h diwgmoV, h limoV, h gumnothV, h kindunoV, h macaira;

8:36 kaqwV gegraptai oti Eneka sou qanatoumeqa olhn thn hmeran elogisqhmen wV probata sfaghV.

8:37 All en toutoiV pasin upernikwmen dia tou agaphsantoV hmaV.

8:38 Pepeismai gar oti oute qanatoV oute zwh oute aggeloi oute arcai oute dunameiV oute enestwta oute mellonta

8:39 oute uywma oute baqoV oute tiV ktisiV etera dunhsetai hmaV cwrisai apo thV agaphV tou Qeou thV en Cristw Ihsou tw Kuriw hmwn.

 

 

9:1 Alhqeian legw en Cristw, ou yeudomai, summarturoushV moi thV suneidhsewV mou en Pneumati Agiw,

9:2 oti luph moi esti megalh, kai adialeiptoV odunh th kardia mou.

9:3 Hucomhn gar autoV egw anaqema einai apo tou Cristou uper twn adelfwn mou, twn suggenwn mou kata sarka

9:4 oitineV eisin Israhlitai, wn h uioqesia kai h doxa kai ai diaqhkai kai h nomoqesia kai h latreia kai ai epaggeliai,

9:5 wn oi patereV, kai ex wn o CristoV to kata sarka, o wn epi pantwn, QeoV euloghtoV eiV touV aiwnaV. Amhn.

9:6 Ouc oion de oti ekpeptwken o logoV tou Qeou. Ou gar panteV oi ex Israhl, outoi Israhl

9:7 oud oti eisi sperma Abraam, panteV tekna all En Isaak klhqhsetai soi sperma.

9:8 Tout estin, ou ta tekna thV sarkoV, tauta tekna tou Qeou alla ta tekna thV epaggeliaV logizetai eiV sperma.

9:9 EpaggeliaV gar o logoV outoV, Kata ton kairon touton eleusomai, kai estai th Sarra uioV.

9:10 Ou monon de, alla kai Rebekka ex enoV koithn ecousa; Isaak tou patroV hmwn-

9:11 mhpw gar gennhqentwn, mhde praxantwn ti agaqon h kakon, ina h kat ekloghn tou Qeou proqesiV menh,

For when they were not yet born nor had they done anything tov or rah, in order that the etzah (wisdom, design) of the tochnit Hashem (purposeful and willed plan of G-d, Ro 8:28) should stand in terms of bechirah (divine election, selection, choosing),
HERE WE SEE CLEARLY G-D'S DESIGN. THE FACT IS THAT G-D IS "CALLING THE SHOTS" IN THE WHOLE BOUND-FOR-HEAVEN JOURNEY CALLED SOTERIAS OR YESHUAS HAELOKIM (THAT IS, SALVATION). YOU SAY, "THAT'S NOT A FACT, THAT G-D IS, AS YOU SAY, CALLING THE SHOTS; THAT'S NOT A FACT, THAT'S AN ASSERTION." NO, THE ASSERTION THAT G-D IS CALLING THE SALVATION SHOTS IS MADE TO STAND FIRM AS A FACT, NOT AN ASSERTION, BY MEANS OF A SERIES OF "G-D CHOICES" (DECISIONS MADE BY THE INFALLIBLE G-D, NOT DECISIONS MADE BY FALLIBLE MAN) WHEREIN G-D HIMSELF IS IN THE "DRIVER'S SEAT," CALLING THE SHOTS, MAPPING OUT THE TURNS AT EVERY FORK IN SALVATION'S ROAD: NAMELY, THE ISAAC/ISHMAEL INTERSECTION; THE JACOB/ESAU FORK IN THE ROAD, ETC. G-D HAS THE ETZAH (HEBREW: AYIN, TZADE, HEH) MASTER ROADMAP IN HIS HANDS, AND G-D HAS DESIGNED THE SCENIC ROUTE HE OFFERS US FOR OUR BOUND-FOR-HEAVEN SALVATION JOURNEY. NOW IF YOU THINK LOS ANGELES IS HEAVEN (AS MANY ASPIRING ACTORS SUPPOSE) AND YOU WANT TO MAKE THE JOURNEY FROM NEW YORK CITY TO LOS ANGELES, YOU DESIGN THE LONG DRIVE INTO FIVE SHORTER ROAD TRIPS: THE FIRST LEG OF THE TRIP DRIVING AS FAR AS HARRISBURG, PENNSYLVANIA; THE SECOND PART OF THE TRIP MAKING IT AS FAR AS ST. LOUIS; THE THIRD STOP OVER YOU DRIVE ALL THE WAY TO OKLAHOMA CITY; AND THE FOURTH STOP TAKES YOU TO FLAGSTAFF ARIZONA; AND THEN FINALLY LOS ANGELES/HOLLYWOOD, CALIFORNIA. BUT HERE IS THE DIFFERENCE BETWEEN A DRIVER LIKE YOU AND A DRIVER LIKE G-D. G-D HAS DESIGNED FIVE DIFFERENT "STOP-OVERS" TO GET YOU TO HEAVEN, AND THE "STOP-OVERS" FOR THE TRIP-TO-HEAVEN ARE LISTED FOR US ALREADY. AND THESE SUB-DESTINATIONS ARE NOT HARRISBURG, ST LOUIS, OKLAHOMA CITY, FLAGSTAFF AND LOS ANGELES BUT ARE LISTED THIS WAY: FOREKNOWLEDGE, PREDESTINATION, CALL, JUSTIFICATION, GLORIFICATION--SEE RO 8:29-30. THIS WORD PI-RHO-OMICRON-THETA-EPSILON-SIGMA-IOTA-FINAL SIGMA IN RO 9:11 COULD HAVE BEEN TRANSLATED TACHLIS, MEANING "PURPOSE," BUT I CHOSE TO USE A WHOLE PHRASE TO GET THE IDEA ACROSS: "THE ETZAH (WISDOM, DESIGN, COUNSEL, PLAN) OF THE TOCHNIT HASHEM (PURPOSEFUL AND WILLED PLAN OF G-D," SEE RO 8:28, THE OTHER PLACE THAT THE WORD OCCURS IN ROMANS). NOW, DEAR READER, IF YOU WILL MARVEL AT THIS WORD ETZAH IN THE OJB TRANSLATION OF ISAIAH 25:1 AND JOB 38:2 AND JOB 42:3, IF YOU WILL LOOK AT THIS WORD ETZAH IN RO 8:28 AND RO 9:11 AND IF YOU WILL AVOID THE WILES OF THE DEVIL BY MAKING A COVENANT WITH YOUR EYES TO KEEP YOUR EYES ON THESE HELLENISTIC SYNAGOGUE JEWISH WORDS, WHICH MEANS REMOVING YOUR EYE GAZE FROM ANYTHING OR ANYONE WHO STIMULATES YOUR "FLESH PROVISION/FORETHOUGHT" (RO 13:14), THEN, AS YOU MOVE TOWARD HEAVEN DAY BY DAY AND YEAR BY YEAR, YOU WILL BE ABLE TO REJOICE IN THE L-RD AND IN HIS TOCHNIT (TAV-KHAF-NOON-YOD-TAV, HEBREW FOR "PLAN OR PROGRAM") THAT HE HAS DESIGNED AS HE HAS MAPPED OUT YOUR TRIP TO HEAVEN, AND YOU WILL REJOICE THAT YOUR NAME IS WRITTEN IN THE SEFER CHAYIM OF THE SEH HAELOKIM. THE OLD NATURE, THE "ADAM IN ME," THE FLESH (RO 7:18) WHICH WANTS TO MAKE EVIL PROVISION/FORETHOUGHT FOR ITSELF (RO 13:14), IN EVIL, VILE, BLIND HOSTILITY TO G-D'S WORD, MUST OFTEN BE GIVEN A THORN (2C 12:7) IN ORDER TO CEASE FROM SIN. AND EVEN AFTER A BELIEVER HAS COME TO FAITH, HE OR SHE CAN GROW DULL OF HEARING. THEN G-D SOMETIMES ALLOWS TROUBLE, OR A VISIT FROM A PENTECOSTAL PROPHET (RO 12:6) OR A PASTORAL REBUKE (GAL 2:11-13), TO CHASE US BACK TO OUR BIBLES. ESPECIALLY WHEN WE GROW LISTLESS WITH BOREDOM AND INDIFFERENCE TO SPIRITUAL THINGS, IMPATIENTLY CLOSING THE BIBLE AND GAZING AROUND IN THE FLESH, WANTING TO VENT ANGER AND OTHER LUSTS, PUSHING THE BIBLE ASIDE. LITTLE DO WE REALIZE AT SUCH TIMES THAT OUR MOST WORRISOME ENEMY IS WITHIN (RO 7:18). THE VERY ONE, JUST A SHORT TIME AGO HARDENED AND ACCURSED, NOW AGAIN WANTS G-D'S VOLUME TURNED DOWN SO THAT IT CAN BETTER HEAR THE BLARING OF ITS OWN CARNAL THOUGHTS. WHAT A WRETCHED MAN AM I! AS FAR AS "THE SIN THAT DWELLS IN ME" IS CONCERNED, "I DO NOT KNOW WHAT I DO." THE HEART IS DECEITFULLY WICKED, WHO CAN KNOW IT? THIS IS WHY THE BIBLE WARNS, "TRUST IN THE L-RD WITH ALL OF YOUR HEART AND LEAN NOT ON YOUR OWN UNDERSTANDING. IN ALL YOUR WAYS ACKNOWLEDGE HIM AND HE WILL DIRECT YOUR PATHS." DIRECT YOUR PATHS--WHERE ARE WE GOING? THE WORD OF G-D SAYS THAT LIFE IS A PILGRIMAGE AND THAT EACH OF US IS A SOJOURNER IN THE OLAM HAZEH, AND AS SUCH WE ARE TEMPORARY RESIDENTS SOON ON THE MOVE. THE BIBLE SAYS "THY LAWS HAVE BEEN MY SONG IN THE HOUSE OF MY PILGRIMAGE" (PS 119:54). WE HAVE NO ABIDING RESTING PLACE IN THIS WORLD. AT EVERY CROSSROAD WE NEED G-D TO DIRECT OUR STEPS. LIKE A DRIVER STOPPING TO ASK DIRECTIONS AT GASOLINE STATIONS, SO THE WORDS OF THE SCRIPTURES ARE LIKE THE FRIENDLY GASOLINE STATION ATTENDANTS GIVING DIRECTIONS. THE BIBLE IS THE INERRANT ROADMAP TO HEAVEN; WE'D WE LOST WITHOUT IT. BUT LIKE A FAMISHED VEHICLE DRIVING ON EMPTY, WE OPEN OUR "MOUTH AND PANT BECAUSE WE LONG FOR THY COMMANDMENTS" (PS 119:131). THERE ARE ACTUALLY DRIVERS SO INSECURE WITH THEIR OWN SENSE OF DIRECTION, THAT THEY SPREAD OUT THE ROADMAP ON THEIR STEERING WHEELS, AND TAKE INCESSANT QUICK GLANCES AT THE MAP AS MUCH AS THEY DO THE ROAD ITSELF OR THE SPEEDOMETER. IF YOU THINK OF THE BIBLE AS A ROADMAP TO HEAVEN ("FROM CHILDHOOD YOU HAVE KNOWN THE SCRIPTURES WHICH ARE ABLE TO MAKE YOU WISE UNTO SALVATION"), AND IF YOU THINK OF THE BELIEVER AS A DRIVER ON THAT ROAD, THEN, WHEN YOU ACTUALLY INSPECT THE BIBLE OF SUCH A BELIEVER, THE WORN PAGES AND URGENT NOTES IN THE MARGINS SHOW YOU THAT HERE INDEED IS A WELL-WORN HEAVENLY ROADMAP. BUT NOW IN THIS VERSE, RO 9:11, WE SEE THAT THE REAL DRIVER TO RECKON WITH, THE ONE WHO HAS DESIGNED THE TRIP TO HEAVEN AND HOLDS IN HIS HANDS THE MASTER ROADMAP, IS NONE OTHER THAN HASHEM HIMSELF. THEREFORE I MUST NOT THINK I AM SOMETHING WHEN I AM NOTHING, AND I MUST NOT THINK OF MYSELF MORE HIGHLY THAN I OUGHT, AND I MUST NOT THINK THAT I CAN REDEEM MYSELF AND GET TO HEAVEN BY MY OWN DESIGNS. NO, I MUST KEEP MY EYES ON HASHEM AND DEFER TO THE ONE WHO HAS THE TRIP DESIGNED. SO I PRAY EVERY DAY, "MAY NO EVIL THING IN THIS DOOMED WORLD CATCH MY EYE," MAY I NOT LOOK BACK LIKE LOT'S WIFE, BUT MAY MY EYES ALWAYS BE ENCHANTED WITH THIS ONE WORD, PI-RHO-OMICRON-THETA-EPSILON-SIGMA-IOTA-FINAL SIGMA RIGHT HERE IN RO 9:11 AND IN 8:28, MEANING "PURPOSE," MEANING "THE ETZAH (WISDOM, DESIGN, COUNSEL, PLAN) OF THE TOCHNIT HASHEM (PURPOSEFUL AND WILLED PLAN OF G-D," SEE RO 8:28), MEANING HASHEM'S MASTER ROADMAP FOR OUR TRIP TO HEAVEN, MEANING ALL THINGS WORKING TOGETHER FOR GOOD FOR THOSE WHO LOVE G-D, WHO ARE CALLED ACCORDING TO HIS PI-RHO-OMICRON-THETA-EPSILON-SIGMA-IOTA-FINAL SIGMA, MEANING HASHEM'S BEING AT WORK IN THE CALLED, IN THE CHOSEN, AND IN THE FAITHFUL, TO WILL AND TO WORK HIS GOOD PLEASURE, MEANING SOMETHING G-D IS DOING BY GRACE, MEANING SOMETHING I CANNOT DO BY THE LETTER OF THE TORAH, NO MATTER HOW FRUM I MIGHT BE AS A TORAH-OBSERVANT MESSIANIC JEW, MEANING SOMETHING I CAN ONLY DO WITH THE HELP OF MOSHIACH ADONEINU AND THE MIGHTY TEVILAH OF THE RUACH HAKODESH.

9:12 ouk ex ergwn, all ek tou kalountoV, errhqh auth oti O meizwn douleusei tw elassoni.

9:13 KaqwV gegraptai, Ton Iakwb hgaphsa, ton de Hsau emishsa.

9:14 Ti oun eroumen; mh adikia para tw Qew; mh genoito.

9:15 Tw gar Mwsh legei, Elehsw on an elew, kai oikteirhsw on an oikteirw.

9:16 Ara oun ou tou qelontoV, oude tou trecontoV, alla tou eleountoV Qeou.

9:17 Legei gar h grafh tw faraw oti EiV auto touto exhgeira se, opwV endeixwmai en soi thn dunamin mou, kai opwV diaggelh to onoma mou en pash th gh.

9:18 Ara oun on qelei eleei on de qelei sklhrunei.

9:19 EreiV oun moi, Ti eti memfetai; tw gar boulhmati autou tiV anqesthke;

9:20 menounge, w anqrwpe, su tiV ei o antapokrinomenoV tw Qew; mh erei to plasma tw plasanti, Ti me epoihsaV outwV;

9:21 h ouk ecei exousian o kerameuV tou phlou, ek tou autou furamatoV poihsai o men eiV timhn skeuoV, o de eiV atimian;

9:22 ei de qelwn o QeoV endeixasqai thn orghn, kai gnwrisai to dunaton autou, hnegken en pollh makroqumia skeuh orghV kathrtismena eiV apwleian

9:23 kai ina gnwrish ton plouton thV doxhV autou epi skeuh eleouV, a prohtoimasen eiV doxan,

9:24 ouV kai ekalesen hmaV ou monon ex Ioudaiwn, alla kai ex eqnwn;

9:25 wV kai en tw Wshe legei, Kalesw ton ou laon mou laon mou kai thn ouk hgaphmenhn hgaphmenhn.

9:26 Kai estai, en tw topw ou errhqh autoiV, Ou laoV mou umeiV, ekei klhqhsontai uioi Qeou zwntoV.

9:27 HsaiaV de krazei uper tou Israhl, Ean h o ariqmoV twn uiwn Israhl wV h ammoV thV qalasshV, to kataleimma swqhsetai

9:28 logon gar suntelwn kai suntemnwn en dikaiosunh oti logon suntetmhmenon poihsei KurioV epi thV ghV.

9:29 Kai kaqwV proeirhken HsaiaV, Ei mh KurioV Sabawq egkatelipen hmin sperma, wV Sodoma an egenhqhmen, kai wV Gomorra an wmoiwqhmen.

9:30 Ti oun eroumen; oti eqnh, ta mh diwkonta dikaiosunhn, katelabe dikaiosunhn, dikaiosunhn de thn ek pistewV

9:31 Israhl de, diwkwn nomon dikaiosunhV, eiV nomon dikaiosunhV ouk efqase.

9:32 Diati; oti ouk ek pistewV, all wV ex ergwn nomou. Prosekoyan gar tw liqw tou proskommatoV,

9:33 kaqwV gegraptai, idou tiqhmi en Siwn liqon proskommatoV kai petran skandalou kai paV o pisteuwn ep autw ou kataiscunqhsetai.

 

 

10:1 Adelfoi, h men eudokia thV emhV kardiaV kai h dehsiV h proV ton Qeon uper tou Israhl estin eiV swthrian.

10:2 Marturw gar autoiV oti zhlon Qeou ecousin, all ou kat epignwsin.

10:3 AgnoounteV gar thn tou Qeou dikaiosunhn, kai thn idian dikaiosunhn zhtounteV sthsai, th dikaiosunh tou Qeou ouc upetaghsan.

10:4 TeloV gar nomou CristoV eiV dikaiosunhn panti tw pisteuonti.

10:5 MwshV gar grafei thn dikaiosunhn thn ek tou nomou, oti o poihsaV auta anqrwpoV zhsetai en autoiV.

10:6 H de ek pistewV dikaiosunh outw legei, Mh eiphV en th kardia sou, TiV anabhsetai eiV ton ouranon; (tout esti Criston katagagein)

10:7 h, TiV katabhsetai eiV thn abusson; (tout esti Criston ek nekrwn anagagein.)

10:8 alla ti legei; EgguV sou to rhma estin, en tw stomati sou kai en th kardia sou tout esti to rhma thV pistewV o khrussomen

10:9 oti ean omologhshV en tw stomati sou Kurion Ihsoun, kai pisteushV en th kardia sou oti o QeoV auton hgeiren ek nekrwn, swqhsh

10:10 kardia gar pisteuetai eiV dikaiosunhn, stomati de omologeitai eiV swthrian.

10:11 Legei gar h grafh, PaV o pisteuwn ep autw ou kataiscunqhsetai.

10:12 Ou gar esti diastolh Ioudaiou te kai EllhnoV o gar autoV KurioV pantwn, ploutwn eiV pantaV touV epikaloumenouV auton.

10:13 PaV gar oV an epikaleshtai to onoma Kuriou swqhsetai.

10:14 PwV oun epikaleswntai eiV on ouk episteusan; pwV de pisteusousin ou ouk hkousan; pwV de akousousi cwriV khrussontoV;

10:15 pwV de khruxousin ean mh apostalwsi; kaqwV gegraptai, WV wraioi oi podeV twn euaggelizomenwn eirhnhn, twn euaggelizomenwn ta agaqa.

And how shall they do the hatafah (preaching) unless they have been sent? As it is written, How beautiful are the feet of those who preach Besuras HaGeulah YESHAYAH 52:7
HERE WE SEE THE CONNECTION BETWEEN ACTS 16:14 AND ACTS 13:2, FOR HOW COULD LYDIA HAVE CALLED ON THE GOEL REDEEMER IF SHE HAD NOT BELIEVED, AND HOW COULD SHE HAVE BELIEVED UNLESS SOMEONE HAD PREACHED, BUT HOW COULD THAT SOMEONE HAVE PREACHED UNLESS THAT SOMEONE HAD BEEN SENT? SO NOW YOU SEE THE RATIONALE FOR OUR ONLINE MESSIANIC BIBLE SCHOOL AND ITS RELEVANCE TO KIRUV EFFORTS FOR THE REDEMPTION OF ISRAEL AND THE NATIONS.

10:16 All ou panteV uphkousan tw euaggeliw. HsaiaV gar legei, Kurie, tiV episteuse th akoh hmwn;

10:17 ara h pistiV ex akohV, h de akoh dia rhmatoV Qeou.

10:18 Alla legw, Mh ouk hkousan; menounge eiV pasan thn ghn exhlqen o fqoggoV autwn, kai eiV ta perata thV oikoumenhV ta rhmata autwn.

10:19 Alla legw, Mh ouk egnw Israhl; prwtoV MwshV legei, Egw parazhlwsw umaV ep ouk eqnei, epi eqnei asunetw parorgiw umaV.

10:20 HsaiaV de apotolma kai legei, Eureqhn toiV eme mh zhtousin, emfanhV egenomhn toiV eme mh eperwtwsi.

10:21 ProV de ton Israhl legei, Olhn thn hmeran exepetasa taV ceiraV mou proV laon apeiqounta kai antilegonta.

 

11:1 Legw oun, Mh apwsato o QeoV ton laon autou; mh genoito. Kai gar egw IsrahlithV eimi, ek spermatoV Abraam, fulhV Beniamin.

11:2 Ouk apwsato o QeoV ton laon autou on proegnw. H ouk oidate en Hlia ti legei h grafh; wV entugcanei tw Qew kata tou Israhl, legwn,

11:3 Kurie, touV profhtaV sou apekteinan, kai ta qusiasthria sou kateskayan kagw upeleifqhn monoV, kai zhtousi thn yuchn mou.

11:4 Alla ti legei autw o crhmatismoV; Katelipon emautw eptakisciliouV andraV, oitineV ouk ekamyan gonu th Baal.

11:5 OutwV oun kai en tw nun kairw leimma kat ekloghn caritoV gegonen.

11:6 Ei de cariti, ouketi ex ergwn epei h cariV ouketi ginetai cariV. Ei de ex ergwn, ouketi esti cariV epei to ergon ouketi estin ergon.

11:7 Ti oun; o epizhtei Israhl, touto ouk epetucen, h de eklogh epetucen, oi de loipoi epwrwqhsan

11:8 kaqwV gegraptai, Edwken autoiV o QeoV pneuma katanuxewV, ofqalmouV tou mh blepein, kai wta tou mh akouein, ewV thV shmeron hmeraV.

11:9 Kai Dabid legei, Genhqhtw h trapeza autwn eiV pagida, kai eiV qhran, kai eiV skandalon, kai eiV antapodoma autoiV

11:10 skotisqhtwsan oi ofqalmoi autwn tou mh blepein, kai ton nwton autwn dia pantoV sugkamyon.

11:11 Legw oun, mh eptaisan ina peswsi; mh genoito alla tw autwn paraptwmati h swthria toiV eqnesin, eiV to parazhlwsai autouV.

11:12 Ei de to paraptwma autwn ploutoV kosmou, kai to htthma autwn ploutoV eqnwn, posw mallon to plhrwma autwn;

11:13 Umin gar legw toiV eqnesin. Ef oson men eimi egw eqnwn apostoloV, thn diakonian mou doxazw

11:14 ei pwV parazhlwsw mou thn sarka, kai swsw tinaV ex autwn.

11:26 kai outw paV Israhl swqhsetai kaqwV gegraptai, Hxei ek Siwn o ruomenoV, kai apostreyei asebeiaV apo Iakwb

11:27 kai auth autoiV h par emou diaqhkh, otan afelwmai taV amartiaV autwn.

11:28 Kata men to euaggelion. Ecqroi di umaV kata de thn ekloghn, agaphtoi dia touV pateraV.

11:29 Ametamelhta gar ta carismata kai h klhsiV tou Qeou.

11:30 Wsper gar kai umeiV pote hpeiqhsate tw Qew, nun de hlehqhte th toutwn apeiqeia

11:31 outw kai outoi nun hpeiqhsan, tw umeterw eleei ina kai autoi elehqwsi.

11:32 Sunekleise gar o QeoV touV pantaV eiV apeiqeian, ina touV pantaV elehsh.

11:33 W baqoV ploutou kai sofiaV kai gnwsewV Qeou. WV anexereunhta ta krimata autou, kai anexicniastoi ai odoi autou.

11:34 TiV gar egnw noun Kuriou; h tiV sumbouloV autou egeneto;

11:35 h tiV proedwken autw, kai antapodoqhsetai autw;

11:36 oti ex autou kai di autou kai eiV auton ta panta autw h doxa eiV touV aiwnaV. Amhn.

 

12:1 Parakalw oun umaV, adelfoi, dia twn oiktirmwn tou Qeou, parasthsai ta swmata umwn qusian zwsan, agian, euareston tw Qew, thn logikhn latreian umwn.

12:2 Kai mh suschmatizesqe tw aiwni toutw, alla metamorfousqe th anakainwsei tou nooV umwn, eiV to dokimazein umaV ti to qelhma tou Qeou to agaqon kai euareston kai teleion.

12:3 Legw gar, dia thV caritoV thV doqeishV moi, panti tw onti en umin, mh uperfronein par o dei fronein, alla fronein eiV to swfronein, ekastw wV o QeoV emerise metron pistewV.

12:4 Kaqaper gar en eni swmati melh polla ecomen, ta de melh panta ou thn authn ecei praxin

12:05 outwV oi polloi en swma esmen en Cristw, o de kaq eiV allhlwn melh.

12:6 EconteV de carismata kata thn carin thn doqeisan hmin diafora, eite profhteian, kata thn analogian thV pistewV

12:7 eite diakonian, en th diakonia eite o didaskwn, en th didaskalia

12:8 eite o parakalwn, en th paraklhsei o metadidouV en aplothti o proistamenoV, en spoudh o elewn, en ilarothti.

12:9 H agaph anupokritoV. ApostugounteV to ponhron, kollwmenoi tw agaqw.

12:10 Th filadelfia eiV allhlouV filostorgoi th timh allhlouV prohgoumenoi

12:11 th spoudh mh oknhroi tw pneumati zeonteV tw Kuriw douleuonteV

12:12 th elpidi caironteV th qliyei upomenonteV th proseuch proskarterounteV

12:13 taiV creiaiV twn agiwn koinwnounteV thn filoxenian diwkonteV.

12:14 Eulogeite touV diwkontaV umaV eulogeite, kai mh katarasqe.

12:15 Cairein meta cairontwn, kai klaiein meta klaiontwn.

12:16 To auto eiV allhlouV fronounteV. Mh ta uyhla fronounteV, alla toiV tapeinoiV sunapagomenoi. Mh ginesqe fronimoi par eautoiV.

12:17 Mhdeni kakon anti kakou apodidonteV. Pronooumenoi kala enwpion pantwn anqrwpwn.

12:18 Ei dunaton, to ex umwn, meta pantwn anqrwpwn eirhneuonteV.

12:19 Mh eautouV ekdikounteV, agaphtoi, alla dote topon th orgh gegraptai gar, Emoi ekdikhsiV, egw antapodwsw, legei KurioV.

12:20 Ean oun peina o ecqroV sou, ywmize auton ean diya, potize auton touto gar poiwn, anqrakaV puroV swreuseiV epi thn kefalhn autou.

12:21 Mh nikw upo tou kakou, alla nika en tw agaqw to kakon.

 

 

13:1 Pasa yuch exousiaiV uperecousaiV upotassesqw ou gar estin exousia ei mh upo Qeou, ai de ousai exousiai upo tou Qeou tetagmenai eisin.

13:2 Wste o antitassomenoV th exousia, th tou Qeou diatagh anqesthken oi de anqesthkoteV eautoiV krima lhyontai.

13:3 Oi gar arconteV ouk eisi foboV twn agaqwn ergwn, alla twn kakwn. DeleiV de mh fobeisqai thn exousian; to agaqon poiei, kai exeiV epainon ex authV

13:4 Qeou gar diakonoV esti soi eiV to agaqon. Ean de to kakon poihV, fobou ou gar eikh thn macairan forei Qeou gar diakonoV estin, ekdikoV eiV orghn tw to kakon prassonti.

13:5 Dio anagkh upotassesqai, ou monon dia thn orghn, alla kai dia thn suneidhsin.

13:6 Dia touto gar kai forouV teleite leitourgoi gar Qeou eisin, eiV auto touto proskarterounteV.

13:7 Apodote oun pasi taV ofeilaV tw ton foron ton foron tw to teloV to teloV tw ton fobon ton fobon tw thn timhn thn timhn.

13:8 Mhdeni mhden ofeilete, ei mh to agapan allhlouV o gar agapwn ton eteron, nomon peplhrwke.

13:9 To gar, Ou moiceuseiV, ou foneuseiV, ou kleyeiV, ou yeudomarturhseiV, ouk epiqumhseiV, kai ei tiV etera entolh, en toutw tw logw anakefalaioutai, en tw, AgaphseiV ton plhsion sou wV eauton.

13:10 H agaph tw plhsion kakon ouk ergazetai plhrwma oun nomou h agaph.

13:11 Kai touto, eidoteV ton kairon, oti wra hmaV hdh ex upnou egerqhnai nun gar egguteron hmwn h swthria h ote episteusamen.

13:12 H nux proekoyen, h de hmera hggiken apoqwmeqa oun ta erga tou skotouV, kai enduswmeqa ta opla tou fwtoV.

13:13 WV en hmera, euschmonwV peripathswmen, mh kwmoiV kai meqaiV, mh koitaiV kai aselgeiaiV, mh eridi kai zhlw.

13:14 All endusasqe ton Kurion Ihsoun Criston, kai thV sarkoV pronoian mh poieisqe, eiV epiqumiaV.

14:8 Ean te gar zwmen, tw Kuriw zwmen ean te apoqnhskwmen, tw Kuriw apoqnhskomen ean te oun zwmen, ean te apoqnhskwmen, tou Kuriou esmen.

14:9 EiV touto gar CristoV kai apeqane kai anesth kai anezhsen, ina kai nekrwn kai zwntwn kurieush.

14:10 Su de ti krineiV ton adelfon sou; h kai su ti exouqeneiV ton adelfon sou; panteV gar parasthsomeqa tw bhmati tou Cristou.

14:11 Gegraptai gar, Zw egw, legei KurioV oti emoi kamyei pan gonu, kai pasa glwssa exomologhsetai tw Qew.

14:12 Ara oun ekastoV hmwn peri eautou logon dwsei tw Qew.

14:13 Mhketi oun allhlouV krinwmen alla touto krinate mallon, to mh tiqenai proskomma tw adelfw h skandalon.

14:14 Oida kai pepeismai en Kuriw Ihsou, oti ouden koinon di eautou ei mh tw logizomenw ti koinon einai, ekeinw koinon.

14:15 Ei de dia brwma o adelfoV sou lupeitai, ouketi kata agaphn peripateiV. Mh tw brwmati sou ekeinon apollue, uper ou CristoV apeqane.

14:16 Mh blasfhmeisqw oun umwn to agaqon

14:17 ou gar estin h basileia tou Qeou brwsiV kai posiV, alla dikaiosunh kai eirhnh kai cara en Pneumati Agiw.

14:18 O gar en toutoiV douleuwn tw Cristw euarestoV tw Qew, kai dokimoV toiV anqrwpoiV.

14:19 Ara oun ta thV eirhnhV diwkwmen, kai ta thV oikodomhV thV eiV allhlouV.

14:20 Mh eneken brwmatoV katalue to ergon tou Qeou. Panta men kaqara, alla kakon tw anqrwpw tw dia proskommatoV esqionti.

14:21 Kalon to mh fagein krea, mhde piein oinon, mhde en w o adelfoV sou proskoptei h skandalizetai h asqenei.

14:22 Su pistin eceiV; kata sauton ece enwpion tou qeou. MakarioV o mh krinwn eauton en w dokimazei.

14:23 O de diakrinomenoV, ean fagh, katakekritai, oti ouk ek pistewV pan de o ouk ek pistewV, amartia estin.

 

 

15:1 Ofeilomen de hmeiV oi dunatoi ta asqenhmata twn adunatwn bastazein, kai mh eautoiV areskein.

15:2 EkastoV gar hmwn tw plhsion aresketw eiV to agaqon proV oikodomhn.

15:3 Kai gar o CristoV ouc eautw hresen, alla, kaqwV gegraptai, Oi oneidismoi twn oneidizontwn se epepeson ep eme.

15:4 Osa gar proegrafh, eiV thn hmeteran didaskalian proegrafh, ina dia thV upomonhV kai thV paraklhsewV twn grafwn thn elpida ecwmen.

15:5 O de QeoV thV upomonhV kai thV paraklhsewV dwh umin to auto fronein en allhloiV kata Criston Ihsoun

15:6 ina omoqumadon en eni stomati doxazhte ton Qeon kai patera tou Kuriou hmwn Ihsou Cristou.

15:7 Dio proslambanesqe allhlouV, kaqwV kai o CristoV proselabeto umaV, eiV doxan Qeou.

15:8 Legw de, Ihsoun Criston diakonon gegenhsqai peritomhV uper alhqeiaV Qeou, eiV to bebaiwsai taV epaggeliaV twn paterwn

15:9 ta de eqnh uper eleouV doxasai ton Qeon, kaqwV gegraptai, Dia touto exomologhsomai soi en eqnesi, kai tw onomati sou yalw.

15:10 Kai palin legei, Eufranqhte, eqnh, meta tou laou autou.

15:11 Kai palin, Aineite ton Kurion panta ta eqnh, kai epainesate auton panteV oi laoi.

15:12 Kai palin HsaiaV legei, Estai h riza tou Iessai, kai o anistamenoV arcein eqnwn ep autw eqnh elpiousin.

15:13 O de QeoV thV elpidoV plhrwsai umaV pashV caraV kai eirhnhV en tw pisteuein, eiV to perisseuein umaV en th elpidi, en dunamei PneumatoV Agiou.

15:14 Pepeismai de, adelfoi mou, kai autoV egw peri umwn, oti kai autoi mestoi este agaqwsunhV, peplhrwmenoi pashV gnwsewV, dunamenoi kai allhlouV nouqetein.

15:15 Tolmhroteron de egraya umin, adelfoi, apo merouV, wV epanamimnhskwn umaV, dia thn carin thn doqeisan moi upo tou Qeou,

15:16 eiV to einai me leitourgon Ihsou Cristou eiV ta eqnh, ierourgounta to euaggelion tou Qeou, ina genhtai h prosfora twn eqnwn euprosdektoV, hgiasmenh en Pneumati Agiw.

15:17 Ecw oun kauchsin en Cristw Ihsou ta proV Qeon.

15:18 Ou gar tolmhsw lalein ti wn ou kateirgasato CristoV di emou, eiV upakohn eqnwn, logw kai ergw,

15:19 en dunamei shmeiwn kai teratwn, en dunamei PneumatoV Qeou wste me apo Ierousalhm kai kuklw mecri tou Illurikou peplhrwkenai to euaggelion tou Cristou

15:20 outw de filotimoumenon euaggelizesqai, ouc opou wnomasqh CristoV, ina mh ep allotrion qemelion oikodomw

15:21 alla, kaqwV gegraptai, OiV ouk anhggelh peri autou, oyontai kai oi ouk akhkoasi, sunhsousi.

15:22 Dio kai enekoptomhn ta polla tou elqein proV umaV

15:23 nuni de mhketi topon ecwn en toiV klimasi toutoiV, epipoqian de ecwn tou elqein proV umaV apo pollwn etwn,

15:24 wV ean poreuwmai eiV thn Spanian, eleusomai proV umaV elpizw gar diaporeuomenoV qeasasqai umaV, kai uf umwn propemfqhnai ekei, ean umwn prwton apo merouV emplhsqw.

15:25 Nuni de poreuomai eiV Ierousalhm, diakonwn toiV agioiV.

15:26 Eudokhsan gar Makedonia kai Acaia koinwnian tina poihsasqai eiV touV ptwcouV twn agiwn twn en Ierousalhm.

15:27 eudokhsan gar, kai ofeiletai autwn eisin. Ei gar toiV pneumatikoiV autwn ekoinwnhsan ta eqnh, ofeilousi kai en toiV sarkikoiV leitourghsai autoiV.

15:28 Touto oun epitelesaV, kai sfragisamenoV autoiV ton karpon touton, apeleusomai di umwn eiV thn Spanian.

15:29 Oida de oti ercomenoV proV umaV en plhrwmati eulogiaV tou euaggeliou tou Cristou eleusomai.

15:30 Parakalw de umaV, adelfoi, dia tou Kuriou hmwn Ihsou Cristou, kai dia thV agaphV tou PneumatoV, sunagwnisasqai moi en taiV proseucaiV uper emou proV ton Qeon

15:31 ina rusqw apo twn apeiqountwn en th Ioudaia, kai ina h diakonia mou h eiV Ierousalhm euprosdektoV genhtai toiV agioiV

15:32 ina en cara elqw proV umaV dia qelhmatoV Qeou, kai sunanapauswmai umin.

15:33 O de QeoV thV eirhnhV meta pantwn umwn. Amhn.

 

 

16:1 Sunisthmi de umin Foibhn thn adelfhn hmwn, ousan diakonon thV ekklhsiaV thV en KegcreaiV

16:2 ina authn prosdexhsqe en Kuriw axiwV twn agiwn, kai parasthte auth en w an umwn crhzh pragmati kai gar auth prostatiV pollwn egenhqh, kai autou emou.

16:3 Aspasasqe Priskillan kai Akulan touV sunergouV mou en Cristw Ihsou,

16:4 oitineV uper thV yuchV mou ton eautwn trachlon upeqhkan, oiV ouk egw monoV eucaristw, alla kai pasai ai ekklhsiai twn eqnwn

16:5 kai thn kat oikon autwn ekklhsian. Aspasasqe Epaineton ton agaphton mou, oV estin aparch thV AcaiaV eiV Criston.

16:6 Aspasasqe Mariam, htiV polla ekopiasen eiV umaV.

16:7 Aspasasqe Andronikon kai Iounian touV suggeneiV mou kai sunaicmalwtouV mou, oitineV eisin epishmoi en toiV apostoloiV, oi kai pro emou gegonasin en Cristw.

16:8 Aspasasqe Amplian ton agaphton mou en Kuriw.

16:9 Aspasasqe Ourbanon ton sunergon hmwn en Cristw, kai Stacun ton agaphton mou.

16:10 Aspasasqe Apellhn ton dokimon en Cristw. Aspasasqe touV ek twn Aristoboulou.

16:11 Aspasasqe Hrodiwna ton suggenh mou. Aspasasqe touV ek twn Narkissou, touV ontaV en Kuriw.

16:12 Aspasasqe Trufainan kai Trufwsan taV kopiwsaV en Kuriw. Aspasasqe Persida thn agaphthn, htiV polla ekopiasen en Kuriw.

16:13 Aspasasqe Roufon ton eklekton en Kuriw, kai thn mhtera autou kai emou.

16:14 Aspasasqe Asugkriton, Flegonta, Erman, Patroban, Ermhn, kai touV sun autoiV adelfouV.

16:15 Aspasasqe Filologon kai Ioulian, Nhrea kai thn adelfhn autou, kai Olumpan, kai touV sun autoiV pantaV agiouV.

16:16 Aspasasqe allhlouV en filhmati agiw. Aspazontai umaV ai ekklhsiai tou Cristou.

16:17 Parakalw de umaV, adelfoi, skopein touV taV dicostasiaV kai ta skandala, para thn didachn hn umeiV emaqete, poiountaV kai ekklinate ap autwn.

16:18 Oi gar toioutoi tw Kuriw hmwn Ihsou Cristw ou douleuousin, alla th eautwn koilia kai dia thV crhstologiaV kai eulogiaV exapatwsi taV kardiaV twn akakwn.

16:19 H gar umwn upakoh eiV pantaV afiketo. Cairw oun to ef umin qelw de umaV sofouV men einai eiV to agaqon, akeraiouV de eiV to kakon.

16:20 O de QeoV thV eirhnhV suntriyei ton Satanan upo touV podaV umwn en tacei. H cariV tou Kuriou hmwn Ihsou Cristou meq umwn. amhn.

16:21 Aspazontai umaV TimoqeoV o sunergoV mou, kai LoukioV kai Iaswn kai SwsipatroV oi suggeneiV mou.

16:22 Aspazomai umaV egw TertioV, o grayaV thn epistolhn, en Kuriw.

16:23 Aspazetai umaV GaioV o xenoV mou kai thV ekklhsiaV olhV. Aspazetai umaV ErastoV o oikonomoV thV polewV, kai KouartoV o adelfoV.

16:24 H cariV tou Kupiou hmwn Ihsou Cristou meta pantwn umwn. Amhn.

16:25 Tw de dunamenw umaV sthrixai kata to euaggelion mou kai to khrugma Ihsou Cristou, kata apokaluyin musthriou cronoiV aiwnioiV sesighmenou,

16:26 fanerwqentoV de nun, dia te grafwn profhtikwn, kat epitaghn tou aiwniou Qeou, eiV upakohn pistewV eiV panta ta eqnh gnwrisqentoV,

16:27 monw sofw Qew, dia Ihsou Cristou, h doxa eiV touV aiwnaV. Amhn.