Book of Romans

Translations
Various translations were utilized in preparing this material to help the readers in the English language
better grasp the intent. The King James Version was always used as the core translation. Any major
variations from the KJV were referenced to the Greek to prevent the inclusion of spurious translations
from incomplete manuscripts or discarded fragments. Unless otherwise noted at the end of a quoted
passage, the main translation included in the text is the New King James. The primary translations of each
verse are quoted in a bold font; alternate translations are within brackets. Whenever the KJV or NKJ is
used, in order to identify the words added by translators (words without corresponding words in the Greek
text), their font will only be regular font rather than bold. The following abbreviations are used for the
corresponding translations:

ASV American Standard Version

CJB Complete Jewish Scriptures
FEN Ferrar Fenton
GSP Goodspeed
JNT Jewish New Testament
KJV King James Version
MOF Moffatt
NAS New American Standard
NEB New English Scriptures
NIV New International Version
NKJ New King James Version
NLT New Living Translation
NRS New Revised Standard
PHL J.B. Phillips
REB Revised English Scriptures
RSV Revised Standard Version
TAN Tanakh

NOTE: Not to give honor to another, Yahuwah and Amanuwal replaced the names and/or titles as
appropriate in all translations. Our purpose is not to continue the farce.

Introduction

Epistles of Paul
Romans was not Paul’s first epistle chronologically. He had written other letters which preceded this
letter. Both epistles to the members at Thessalonica, both epistles to the members at Corinth, as well as
the letter to the congregations in Galatia, were written prior to Romans (see Appendix E).

We do not have any record of the total number of letters that Paul wrote during his apostleship. We do
know that there was one epistle he wrote to the Assembly at Corinth which was not included in the New
Testament canon; it is mentioned in the first epistle to the Corinthians as “the former epistle” which he
had written.

Although Paul’s ministry lasted approximately 30 years, we have only 14 of his letters preserved as part
of the scriptures. Obviously, over the course of 30 years, he wrote more than these few epistles since the

Page 1 of 121
main form of communication was by the written word, which means that these 14 letters contain essential
information Yahuwah wanted included within the scriptures and which He directly placed within Paul’s
mind as he composed them.

No doubt, Paul wrote many letters to specific congregations dealing with problems they were personally
experiencing and also wrote letters which were general in nature to a number of congregations in a region
such as Galatia. In all likelihood, he wrote many, many letters over the course of his ministry. Yahuwah
inspired only these 14 to be preserved for us because therein is relevant material which we need to know
to better serve and obey Yahuwah.

Placement of the Book

Romans is first in the order that Paul’s letters are to be read. This letter lays a solid foundation for
everything that Paul discusses in the later epistles, though many of them were written earlier. The order in
which his letters have been preserved are progressive in nature. When we understand what he states in
Romans, we can move forward. To properly understand what Paul says in the Corinthian letters, we first
need to understand what he says in Romans. Before we can correctly understand what Paul is addressing
in Galatians, we need to understand what he wrote in Romans and both letters to the Corinthians.

From an Unseen Apostle

This letter is fairly unique from the standpoint that at the time Paul wrote this epistle, he had not yet
visited Rome. Generally, he visited congregations prior to sending them letters. For example, Hebrews
was the letter to the Yahuwdim converts in Yahuwdah, who Paul had visited long before he wrote the
letter which is preserved in scripture. They had seen him, knew what he looked like, and were personally
acquainted with him. Although, during his travels elsewhere, he had met some of the brethren who were
living in Rome at the time he wrote this letter, Paul had never been to the city.

Founding the Assembly in Rome

Rome was under Paul’s jurisdiction; he was the apostle to the Gentiles, as appointed by Yahuwah. It was
not in Peter’s jurisdiction, nor under the jurisdiction of James or John. Rome was Paul’s responsibility.
At the time he wrote this letter, there was not a single established congregation in Rome. We are not told
of any man officially raising up a congregation there, although it is possible someone did. According to
the book of ACT, the initial stage of a Roman congregation came into existence very early: on the Day of
Pentecost when the New Testament Assembly began with the coming of the Kadosh Ruwach.

The presence of individuals from Rome in Yahuwdah on the Day of Pentecost reveals that there were
some converts in Rome before Paul was ever called. Some were Yahuwdim, some were Yahuwdim
proselytes; remember, there were people who were not of the tribe of Yahuwdah who became followers
of Judaism. They became that by becoming proselytes, they had to be immersed and circumcised (if
male). There were also many Yahuwdim who had been brought to Rome by Pompey when he conquered
Jerusalem in 63 BC. Many of these Yahuwdim served as slaves while others served in various capacities
due to the skills they had. Although the Emperor Claudius had expelled the Yahuwdim from Rome in AD
52 (ACT 18:2), two years later, in AD 54, Emperor Nero allowed the Yahuwdim to return to Rome and
many of them did. So there were thousands of Yahuwdim in Rome at the time Paul wrote this letter.

Evidence from Chapter 16 indicates that there were at least three separate groups of members regularly
convening at the time he wrote this letter. In fact, Paul lists the names of two dozen immersed members
who he had personally met in other areas but were now living in Rome.

The fact that so many members had come from other areas reveals the fact that vast numbers of people
were drawn to that city. Since Rome was the major center of all commerce throughout the entire empire,
many Yahuwdim and other ethnic groups had gone there to profit from the commercial ventures to be had

Page 2 of 121
in that city. Rome was the greatest commercial and cultural city of the first century, where the great minds
of that day came together and pooled their knowledge. It was that intellectual lure that led many Greeks to
Rome, just as many Yahuwdim had gone there because of the lure of commerce. It was some of those
Yahuwdim who had been in Jerusalem on the Pentecost after Amanuwal’s resurrection and ascension,
and had received Yahuwah’s Ruwach, then returned to Rome after the festival was over:

ACT 2:5, 10 Now there were dwelling in Jerusalem Yahuwdim, devout men, from every
nation under heaven...Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene,
visitors from Rome, both Yahuwdim and proselytes.

It is very likely that some of these converts were descendants of the Yahuwdim who had been brought to
Rome as slaves by Pompey. It is also plausible that other Yahuwdim, as well as some friends and families
of the proselytes, heard about the Pentecost experience from those who returned from Jerusalem, and
were eventually converted, possibly immersed by Barnabas or an evangelist sent by him. (There are
traditions indicating that Barnabas did travel to Rome.)

By the time Paul wrote his letter, almost a quarter of a century had elapsed since the founding of the New
Testament Assembly. Therefore, it was inevitable that a fairly large number of immersed members of the
Assembly would be residing in Rome by this time. Amanuwal Ha’Mashyach established His Assembly in
Rome by virtue of its first converts returning from Jerusalem and the influx of many other immersed
members in the following years—not by the efforts of any man’s ministry. Once that was done, He
arranged for Paul to arrive in the city and preach the good news.

Paul’s Authority
Paul was the authority over the Assembly at Rome, although many of them had never seen him, nor heard
him speak. Having the authority therefore, he had every right to point out their problems and instruct
them in how to correct those problems. In fact, most of the epistles that Paul wrote were due to problems
a particular area was having. In some cases, he wrote to commend a congregation for the good things they
had done, such as the epistle to the Philippians. He patted them on the back, acknowledging how well
they were doing.

Due to his ordination, Paul was accountable for addressing problems that either existed among the
Assembly itself or heresy that was affecting the Assembly. His duty was to straighten out the problems.
This amounted to showing them the correct way to view the law of Yahuwah in relation to their problems
or the heresy they were receiving from those outside.

Problems in the Assembly in Rome

The problem in Rome is revealed in the first two chapters: a problem between the two groups who
composed the majority of the members of the Assembly at Rome—the Yahuwdim and the Greeks. The
Yahuwdim tended to be a rather self-righteous, smug people because they had been Yahuwah’s chosen
ones. They had the Old Testament, the Kadosh Scriptures and had been appointed by Yahuwah to
preserve that text. They were very arrogant over their heritage and ancestry. They were descendants of
Abraham. Their forefathers had been given the Kadosh Scriptures and they had faithfully preserved them.
They, in essence, were telling the Greeks in the congregation, “Look at us, we come from good stock. We
were not out there worshipping those pagan idols like you Greeks.” That was the attitude.

There was a serious problem with discrimination among the members of the Assembly at Rome. That is
what Paul is addressing as we begin. However, the Greeks were not faultless either. They felt that they
were the intellectual giants of the ancient world because of their heritage, which they viewed as this great
culture they brought to the world; after all, they were a great empire when Rome was nothing more than a
small town.

Page 3 of 121
The Greek influence had spread from India to Spain. During the time of their great empire, they
enveloped the entirety of the Mediterranean. Their influence was felt in Egypt. Alexandria, Egypt, was
the great educational center of the ancient world. The Greeks brought about its development. Wherever
one looked in the world prior to Rome, Greece’s influence was there. They were a smart people,
intellectual giants. They were very cocky, prideful because of the intelligence they and their ancestors had
exhibited before the world. These were two unbelievably hardheaded groups of people. They were
members of the Assembly, yet they had not purged all of the old man out as far as they lived and treated
each other. As a result, there were problems, conflicts. Therefore, the Yahuwdim and Greeks were butting
heads with one another, causing division in the Assembly at Rome. Paul had to address the divided
Roman group to correct this problem of discrimination.

Additional Groups
The composition of the Assembly in Rome also included other peoples from other nations, who were
referred to as “Gentiles”, a term that designates all who are not descended from Israel.

Timeframe
The background of the time and place of the writing of this letter can be found in ACT 19 and 20, where
it is revealed that Paul was intent on going to Rome after visiting Jerusalem:

ACT 19:21 When these things were accomplished, Paul purposed in the Ruwach, when he
had passed through Macedonia and Achaia, to go to Jerusalem, saying, “After I have been
there,
I must also see Rome.”

However, before setting off for Jerusalem, Paul traveled west from Ephesus through Macedonia into
Greece. He spent three months (ACT 20:3) in Corinth before heading back east, ultimately arriving in
Jerusalem (see Appendix C). It was probably during the three months in Corinth, the last part of the
winter of AD 55-56, that Paul wrote the epistle; most probably in late February or early March of AD 56.
It was almost two-and-a-half years from the time he wrote this epistle until he was finally able to go to
Rome and visit the members of the Assembly personally and officially establish a congregation

Romans: Chapter 1
1:1 Paul, a servant [NAS: “bond-servant” ] of Amanuwal Ha’Mashyach,…

Slavery in Rome
The Greek is “doulos”. None of Paul’s other epistles begin in this manner: stating that he was a servant, a
slave in bondage to Amanuwal Ha’Mashyach. Why does he use this particular terminology? The Roman
Empire, at that time, extended from Spain to Egypt and into the regions of Babylon around the Tigris &
Euphrates rivers. Throughout this territory, approximately one-third of the inhabitants were in slavery.
Paul was a Roman citizen and was therefore considered a free man and was allowed to travel anywhere
within the Roman Empire. A slave or bondservant could not do that.

Since one-third of the empire was in slavery and Rome was the hub of the Empire, we begin to
understand that anywhere from one-half to three-quarters of the people in the Assembly at Rome were
slaves. Paul stated in several of his letters that slaves within the Assembly needed to obey their masters.
By saying, “I, Paul, a slave,” he was creating a bond, building a base, with these people, the majority of
whom were probably slaves. Paul operated by the principle he revealed in 1CO 9:22, “I am made all

Page 4 of 121
things to all men.” He was creating a rapport with them, and they, in turn, began to relate to Paul. With
this newly-created relationship, Paul could more easily correct the problems which were extant among the
various factions in the Assembly at Rome.

A Bond-Servant
The other emphasis contained within the word “doulos” is the fact that every individual who has repented
and received Yahuwah’s Ruwach has been bought by Amanuwal Ha’Mashyach and is responsible for
obeying His instructions as He is now our Sovereign and Master:

1CO 6:20 For you were bought at a price; therefore glorify Yahuwah in your body and in
your spirit, which are Yahuwah’s.

Paul recounted to king Agrippa the moment when he was blinded and informed that he would be
responsible for fulfilling the purpose of Amanuwal Ha’Mashyach—that he was being taken as a slave to
serve Yahuwah:

ACT 26:16-18 “But rise and stand on your feet; for I have appeared to you for this purpose,
to make you a minister [servant] and a witness both of the things which you have seen and of
the things which I will yet reveal to you. I will deliver you from the Yahuwdim, as well as
from the Gentiles, to whom I now send you, to open their eyes and to turn them from darkness
to light, and from the power of Satan to Yahuwah, that they may receive forgiveness of sins
and an inheritance among those who are sanctified by faith in Me.”

1:1 (cont.) …called to be an apostle, separated [NAS: “set apart”] to the good news of
Yahuwah

Set Apart
Paul perceived that he had been set apart to be led to Mashyach from the time of his birth:

GAL 1:15 But when it pleased Yahuwah, who separated me from my mother’s womb and
called me through His grace,

Paul was born into a family which lived in the free-city of Tarsus; all who were born into a free-city
automatically received Roman citizenship. To fulfill His purpose of taking the good news to the heart of
the greatest empire of that time, Yahuwah selected a devout religious family living in circumstances
which would provide them and their children citizenship in that empire. Yahuwah also saw to it that Paul
was born into a family which insisted that the children receive an excellent education, including in-depth
instruction in all of Yahuwah’s laws. In fact, Paul’s education included being taught by Gamaliel, who
was considered the greatest scholar of the Kadosh Scriptures at that time. All of this led to Paul becoming
an expert in the laws of Yahuwah on a physical level.

Despite Yahuwah’s direct dealings regarding the circumstances of Paul’s birth and the formulation of
Paul’s religious zeal, Yahuwah allowed Paul to kill Messianic Converts, to be responsible for their deaths.
Yahuwah intended to use Paul and made certain that events would occur in such a way that He could
knock Paul down, separate him, humble him and use him in spite of himself.

He was also set apart by Yahuwah’s direction to fulfill the role of an apostle:

ACT 13:2 As they ministered to Yahuwah and fasted, the Kadosh Ruwach said, “Now
separate to Me Barnabas and Saul for the work to which I have called them.”

Page 5 of 121
Both Paul and Barnabas were appointed to be apostles. An “apostle” refers to “one sent” who possesses
authority from Yahuwah to present the good news to the world and to oversee the spiritual welfare of the
Assembly:

MAR 16:14-15 Afterward He appeared to the eleven...And He said to them, “Go into all the
world and preach the good news to every creature.”

MAT 28:19-20 “Go therefore and make disciples of all the nations, ...teaching them to
observe all things that I have commanded you...”

1:2 which He promised before through His prophets in the Kadosh Scriptures,

Prophets of Yahuwah
The good news of Yahuwah’s coming Kingdom was prophesied by Moses, Isaiah, Jeremiah, Ezekiel and
numerous other prophets.

Kadosh Scriptures
We should take note that Paul refers to the material recorded by the prophets as the Kadosh Scriptures; he
recognized those writings as emanating from Yahuwah. Never at any time does Paul suggest that those
scriptures are unnecessary. In fact, Paul constantly uses them to substantiate the teaching and correction
contained within this, as well as his other letters.

1:3 concerning His Son Amanuwal Ha’Mashyach our Sovereign, who was born of the
seed of Dawid according to the flesh,

The Prophesied Mashyach

The good news included prophecies which identified the Mashyach, who was to come in the flesh (ISA
7:14) from the tribe of Yahuwdah (GEN 49:10) as a descendant of Dawid (ISA 11:1), who was to die for
the sins of the world (ISA 53). Amanuwal Ha’Mashyach was descended from Dawid through His mother,
Mary, who was a direct physical descendant (LUK 3:23-38).

1:4 and declared to be the Son of Yahuwah with power, according to the Ruwach of
holiness, by the resurrection from the dead,

Son of Yahuwah
Amanuwal was declared to be the Son of Yahuwah by the resurrection from the dead, which proved that
He was literally the Son of Yahuwah because only by the power of Yahuwah does anyone rise from the
dead.

2CO 13:4 For though He was crucified in weakness, yet He lives by the power of Yahuwah...

In MAT 12:38, the Pharisees came to Amanuwal and asked Him for a sign to prove His claim of being
the Son of Yahuwah. Amanuwal knew that they wanted to see some great miracle occur at that moment,
but He refused to accommodate their wishes. Instead, He gave them a sign: the sign of Jonah! He told
them the only sign He would give to prove that He was the Son of Yahuwah was that after three days and
three nights of being in the heart of the earth, the tomb, He would rise from the dead and come out of the
earth, just as Jonah came out of the great fish. No greater proof of the power of Yahuwah can be
displayed than imparting life and the resurrection of the dead.

Page 6 of 121
 1:5 Through Him we received grace and were given the work of being an emissary
[NKJ: “apostleship”] on His behalf promoting trust-grounded obedience [NKJ: “obedience
to the faith”; NIV: “obedience that comes from faith” ] among all the Gentiles [NKJ:
“nations”], (JNT)

We, the Apostles

The use of “we” is in reference to himself and the other apostles who were given the commission to take
the good news to all nations (MAT 28:19; MAR 16:15). The office of apostle cannot be taken or earned
by anyone, it can only be obtained by special appointment.

Receiving Grace
Grace is considered unmerited favor, or undeserved pardon from Yahuwah. After consenting to the deaths
of many innocent True Followers, Paul certainly understood the scope of Yahuwah’s grace.

Obedience to/by Faith

The desired result of the good news is to help the disobedient see the need to obey Yahuwah and that
acceptable obedience requires recognizing, surrendering to and seeking the help of the Mashyach; for
without Him, our obedience is as filthy rags (ISA 64:6).

1:6 among whom you also are the called [Greek: “kletos”, meaning “invited”]of Amanuwal
Ha’Mashyach;

Called of Amanuwal
Paul now includes the recipients of this letter with himself—both they and he had received a special
invitation from Amanuwal to be part of a special group. This statement continues to create an affinity
with this group of Yahuwah’s people whom Paul had never met.

1:7 To all who are in Rome, beloved of Yahuwah, called to be saints: Grace to you and
peace from Yahuwah our Father and the Sovereign Amanuwal Ha’Mashyach.

Those Called to be Saints

Since there was not an established congregation, Paul does not address the “Assembly of Yahuwah” at
Rome simply “to all who are in Rome” (1CO 1:2; GAL 1:2). Paul now directly greets the True
Followers in Rome, emphasizing his understanding of Yahuwah’s love for them and the reason for their
calling. The word “saint” is from the Greek “hagios” which means “kadosh one”; saints are expected to
be kadosh…a foundational teaching—to keep the commandments of Yahuwah:

1PE 1:15-16 but as He who called you is kadosh, you also be kadosh in all your conduct,
because it is written, “Be kadosh, for I am kadosh.”

Paul expresses his desire for them to continue as the recipients of Yahuwah’s favor and peace. The word
for “peace” includes the meaning of “safety”, “comfort”, “well-being”, “health” and “success”.

1:8 First, I thank my Yahuwah through Amanuwal Ha’Mashyach for you all, that your
faith is spoken of throughout the whole world.

Through Amanuwal
He refers to the need to go through Amanuwal Ha’Mashyach when praying. Just as ancient Israel was
required to go through the High Priest at the tabernacle and later at the temple to reach Yahuwah, we too
must go through our High Priest, Amanuwal Ha’Mashyach, to reach the Father.

Page 7 of 121
Recognized Faith
In commending the people by showing his gratitude concerning their devotion to serving Yahuwah, Paul
continues to build an affinity with them.

1:9 For Yahuwah is my witness, whom I serve with my spirit [NIV: “whole heart”] in the
good news of His Son, that without ceasing I make mention of you always in my
prayers,

Serve With My Ruwach

The word “spirit” is from the Greek “pneuma” which also means “breath” or “life”. Paul states that
his life was totally devoted to serving Yahuwah, as a slave to Amanuwal.

Yahuwah is My Witness
Since the people may have found Paul’s concern for them hard to believe, to emphasize the sincerity of
his concern for the Assembly in Rome, Paul states that Yahuwah was his witness and aware of his heart
and his many prayers for them. The Greek which is translated “without ceasing” actually means
“repeatedly”; Paul revealed that he did not fail to frequently pray about them. He also encouraged the
same practice among all of Yahuwah’s people:

1TH 5:17 pray without ceasing

1:10 making request if, by some means, now at last [JNT: “or in the future”] I may find a
way in the will of Yahuwah to come to you.

Desire for Meeting

Paul wanted to physically meet these individuals on a personal level and prayed that Yahuwah would
shortly make it possible. He was ultimately able to do so, but it was over two years after the time of this
statement.

1:11 For I long to see you, that I may impart to you some spiritual gift, so that you may
be established [NIV: “to make you strong”]

Imparting a Gift
Since Paul has already referred to them as saints, it is obvious that he is not referring to imparting the
Ruwach of Yahuwah! He goes on in the next verse, inferring that the gift was connected to the faith he
possessed due to the working of Yahuwah’s Ruwach in him.

1:12 that is, that you and I may be mutually encouraged by each other’s faith. (NIV)

Encouraging Each Other

It is more difficult to succeed alone:

ECC 4:9-10 Two are better than one, because they have a good reward for their labor. For if
they fall, one will lift up his companion. But woe to him who is alone when he falls, for he has
no one to help him up.

This is one of the reasons that Yahuwah established the need for assembling on the Sabbath (LEV 23:2-
3). The tougher that times become, the greater the need for being together, to mutually encourage each
other:

Page 8 of 121
 HEB 10:24-25 And let us consider one another in order to stir up love and good works, not
forsaking the assembling of ourselves together, as is the manner of some, but exhorting
one another, and so much the more as you see the Day approaching.

1:13 I do not want you to be unaware, brothers, that I planned many times to come to
you (but have been prevented from doing so until now) in order that I might have a
harvest [NKJ: “some fruit”] among you, just as I have had among the other Gentiles.
(NIV)

Harvest Among You

Not only was Paul desirous of fellowshipping with the congregation in Rome, but he also wanted to be
used of Yahuwah in bringing about the conversion of others who could be added to the Assembly.

1:14 I am a debtor [NIV: “I am obligated”] both to Greeks and to barbarians, both to

wise and to unwise.

Debtor to the Gentiles

Paul was obligated to take the good news to all the Gentile areas. Not only the areas educated by the
Greeks, but also the areas which had never been influenced by Greek thought.

Barbarians
During Paul’s time, the term “barbaroi” (from which the word “barbarian” is derived) was applied to the
peoples who did not speak Greek. Although there were individuals in Rome who fit this classification,
Paul’s primary reference was probably to the peoples who lived west of Rome.

Wise & Unwise

Among the Greeks and barbarians were highly intelligent individuals as well as very simple folk. The
message that Paul had been given by Amanuwal was for all of them.

1:15 So, as much as is in me, I am ready to preach the good news to you who are in
Rome also.

Preach to You Too

He assured those in Rome that they were included in the peoples that he personally wanted to reach with
the message of Amanuwal. The good news which he would bring to the saints revolved around a deeper
understanding of the doctrines they already knew, to further refine and expand their comprehension of the
good news.

Introduction Complete
Paul has concluded building a rapport with the Assembly at Rome. He is now ready to state the main
purpose of this letter.

1:16 For I am not ashamed of the good news of Amanuwal, for it is the power of
Yahuwah to salvation for everyone who believes [JNT: “keeps on trusting”], for the
Yahuwdite first and also for the Greek.

Unashamed
Paul emphasizes that the reason he had not yet arrived in Rome had nothing to do with being embarrassed
about the message he would bring. Prior to the time he wrote this letter, preaching the good news had

Page 9 of 121
resulted in his being thrown into prison in Philippi, chased out of Thessalonica, secreted out of Berea and
ridiculed in Athens; possibly news of some of his experiences had traveled as far as Rome. Therefore, he
is reassuring them that he is not ashamed, he has just not been able to travel to them as of this point in
time.

Power of Yahuwah
The word “power” is from the Greek “dunamis”, literally meaning “a pulsating power”. Paul refers to
the message of Amanuwal as the instruction necessary to salvation instruction that promises to yield the
awesome, incredible infusion of the power of Yahuwah to those who believe the Originator of the good
news.

Yahuwdite First, Also for the Greek

Some of the Yahuwdim saints would view this statement as an affirmation that they were better than the
saints who were non-Yahuwdim. However, Paul does not state the Yahuwdite is better, but rather that the
Yahuwdim were the first ethnic group called to be members of the New Testament Assembly. Paul goes
on to show in this letter that regarding salvation, Yahuwdim and non-Yahuwdim are equal in the sight of
Yahuwah.

1:17 For in it the righteousness of Yahuwah [JNT: “how Yahuwah makes people righteous
in His sight”] is revealed from faith to faith; as it is written, “The just shall live by faith.”

Righteousness
Righteousness is the activity which leads to a right relationship with Yahuwah. In the Kadosh Scriptures,
Yahuwah defines the conduct that must be maintained by those who can have a right relationship with
Him:

PSA 119:172 My tongue shall speak of Your word, for all Your commandments are
righteousness.

The good news that Amanuwal brought tells us that righteousness, the conduct necessary for salvation,
requires obedience to the Ten Commandments:

MAT 19:16-19 Now behold, one came and said to Him, “Good Teacher, what good thing
shall I do that I may have eternal life?” So He said to him, “Why do you call Me good? No
one is good but One, that is, Yahuwah. But if you want to enter into life, keep the
commandments.” He said to Him, “Which ones?” Amanuwal said, “You shall not murder,
you shall not commit adultery, you shall not steal, you shall not bear false witness, honor
your father and your mother, and, you shall love your neighbor as yourself.”

Since no one has perfectly obeyed the commandments, no one has, under his own effort, attained the level
of righteousness that Yahuwah requires. Therefore, activity on Yahuwah’s part must be taken in order
make the necessary relationship with Him possible. This is where faith enters the picture. When Yahuwah
begins calling an individual, He imparts to him a conviction that allows him to see the truth of Yahuwah’s
Word and trust what it says.

Faith to Faith
“From faith to faith” refers to moving from the initial trust placed in Yahuwah and His promises to the
faith of Amanuwal Ha’Mashyach which is given to those who completely surrender themselves in
obedience to Yahuwah—exactly what Amanuwal did throughout His physical life, until the moment He

Page 10 of 121
died (PHI 2:8). His faith was immovable trust in Yahuwah—that His life would be restored by the Father
from the dead (JOH 10:17-18; LUK 23:46).

The Righteousness of Yahuwah

The “just” are those who have been justified. Those who are justified are those with whom Yahuwah has
taken action in order to make them right with Him; justification is the righteousness of Yahuwah.

The Just Shall Live By Faith

Paul refers to this phrase from HAB 2:4 for two reasons:

• to remain in a right relationship with Yahuwah, this physical life must be lived totally trusting
Yahuwah
• eternal life will be given based on living this physical life totally trusting Yahuwah

Those who Yahuwah has made right with Him, shall live by faith—but, not by their faith—rather, by the
faith of Amanuwal. If His faith—absolute, unwavering trust in Yahuwah—is present within us, we will
live righteously, always yielding to Yahuwah’s Law:

GAL 2:20 I am crucified with Amanuwal: nevertheless I live; yet not I, but Amanuwal liveth
in me: and the life which I now live in the flesh I live by the faith OF the Son of Yahuwah,
who loved me, and gave Himself for me. (KJV)

In It (The Good News)

His reference to HAB 2:4 was to show that the Kadosh Scriptures substantiate that eternal life is tied to
faith. Other passages also point to actions taken by Yahuwah so that men could be considered right with
Him; such as being blessed by having sins covered and not having iniquity imputed (PSA 32:1-2), and
having a corrupt heart replaced with a clean one (PSA 51:10). In addition to these and many other related
scriptures are the ones which explain that all of these actions are possible only because of the sacrifice of
the Mashyach (for example, ISA 53). Yet, despite all that can be understood from the Old Testament, the
exact details of how Yahuwah makes people righteous in His sight is not explained. That explanation is
revealed only in the good news.

Shift in Focus
Beginning in verse 18, Paul begins a section addressing primarily the Greek members of the Assembly
living in Rome; he shows the terrible consequences which can occur to anyone who rejects Yahuwah.

1:18 For the wrath of Yahuwah is revealed from heaven against all wicked and
unrighteousness of men, who suppress the truth in unrighteousness [NIV: “by their
wickedness”],

Wrath of Yahuwah
The righteousness of Yahuwah is revealed in the good news which was recorded as it was inspired by
Yahuwah in heaven. The wrath of Yahuwah has also been recorded in the same writings which contain
the good news; it has also been revealed through the corruption and suffering which have been found
throughout the history of man. The use of the phrase “the wrath of Yahuwah” is referring to the
repercussions suffered by those who disobey Yahuwah and break His laws; Paul elaborates on those
repercussions beginning in verse 24.

Page 11 of 121
Suppress the Truth
Since righteousness involves living in accordance with Yahuwah’s law, unrighteousness involves living
in opposition to the law of Yahuwah. This means that Yahuwah is against those who live without regard
to His law.

Those who suppress the truth do so because the truth condemns their immoral behavior or their deceitful
teachings. To purposely suppress the truth implies that those who do so have knowledge of the truth.

1:19 because what may be known of Yahuwah is manifest in [JNT: “plain to”] them, for
Yahuwah has shown it to them.

Manifested in Them
Paul earlier referred to divine revelation which Yahuwah communicated through the writings of the
prophets. Now, he refers to revelation which can be understood by observing the nature of the Creation:

PSA 19:1-2 The heavens declare the glory of Yahuwah; and the firmament shows His
handiwork. Day unto day utters speech, and night unto night reveals knowledge.

The Greek philosophers drew many conclusions based on their observations of nature and history.
These were the individuals that Paul had in mind originally when he wrote the letter to the Assembly at
Rome. Part of the purpose in writing this section was to show the Greeks within the Assembly at Rome
that they should not overestimate the value of human intellect; he goes on to show how their ancestors
deviated from the truth which nature plainly reveals.

1:20 For since the creation of the world His invisible attributes [KJV: “the invisible things
of Him”] are clearly seen, being understood by the things that are made, even His
eternal power and divine-head [Greek: “theiotes”, meaning “divinity” or “divine
supremacy”], so that they are without excuse,

Invisible Attributes Seen in Creation

Yahuwah actually gives insight into the structure of the Ruwach realm based upon the physical Creation.
The invisible things, including Yahuwah Himself, are clearly seen in the Creation. The Creation is orderly
because of laws which regulate it, just as there are laws which regulate the realm of spirit. The existence
of those laws requires a Creator who set them in motion.

The primary focus Paul makes here is that the entire Creation, whether terrestrial or celestial, is based on
law. By observing the Creation, it is clear that there are laws in place which govern the continuation of
the Creation. And just as there are laws regulating the Creation, so there are laws which regulate the lives
and relationships of mankind. The same Lawgiver who had the power to set in motion the laws in nature,
also established the laws which regulate the lives and relationships of men and women.

From the time of Adam, mankind has had the ability to perceive Yahuwah by virtue of the existence and
continuation of the physical Creation. In the post-Flood world, the Greeks are generally credited with
discovering many of those laws that Yahuwah had established and set in motion.

1:21 Because that, when [NKJ: “although”] they knew Yahuwah, they glorified Him not as
Yahuwah, neither were thankful; but became vain in their imaginations [NKJ: “thoughts”], and
their foolish heart was darkened. (KJV)

Page 12 of 121
Knowing Yahuwah
The word “knew” is from the Greek word “ginosko” which means “perceived through observation.”
Humanity, and the Greeks in particular, perceived Yahuwah through their observation of the laws
governing the Creation and how those laws are so perfectly compatible. Yet, they did not give honor to
Yahuwah for the laws set in place, nor did they thank Him or show Him respect for what He allowed
them to see. Instead, they became puffed up over the knowledge that they accumulated concerning the
working of the laws of nature. Pride led them to value human reasoning more than Yahuwah’s revelation.
Therefore, they followed a path that led them further away from Yahuwah and the light of the truth,
ultimately taking them into total darkness:

JOH 8:12 Then Amanuwal spoke to them again, saying, “I am the light of the world. He who
follows Me shall not walk in darkness, but have the light of life.”

JOH 3:20-21 For everyone practicing evil hates the light and does not come to the light, lest
his deeds should be exposed. But he who does the truth comes to the light, that his deeds may
be clearly seen, that they have been done in Yahuwah.

1:22 Professing to be wise, they became fools,

Wise Fools
Rather than giving Yahuwah the credit, they referred to the greatness of Euclid, Pythagoras and many
others. They placed their own names on the laws, elevating themselves to be the fountains of wisdom
rather than pointing men to Yahuwah. In the same manner as the ancient Greeks, modern man still
attempts to explain the Creation without a Creator. Professors of higher education study cellular biology
and proclaim proof of evolution rather than standing in awe of the Creator who designed such complexity.
Like the ancient Greeks, they too have become fools while professing to be wise.

1:23 and changed [JNT: “exchanged”] the glory of the incorruptible Yahuwah into an
image made like corruptible man and birds and four-footed beasts and creeping things.

Corruptible Images vs. Incorruptible Glory

Rather than submitting to Yahuwah whom they could not destroy, they substituted physical images and
idols which they could control. The most obvious thing the Greeks worshiped other than their minds were
their bodies, as is attested by the numerous statues of naked men and women which have survived the
centuries. The Greeks worshiped Zeus, Poseidon, Hermes, etc. Their mighty ones were in the form of
humans, with human passions and steeped in immorality.

The Romans copied, but renamed the pantheon of the Greeks. Earlier peoples, such as the Egyptians,
established idols based on the form of animals.

1:24 Therefore Yahuwah gave them over in the sinful desires of their hearts to sexual
impurity for the degrading of their bodies with one another. (NIV)

Given to Sinful Desires

This verse begins a section which explains how the wrath of Yahuwah is revealed against wicked and
unrighteous men (verse 18). Yahuwah “gave them over” by allowing the penalty of broken law to be
applied without interference, just as He did with ancient Israel; they reaped the curses which result from
disobeying Yahuwah:

PSA 81:11-12 But My people would not heed My voice, and Israel would have none of Me.

Page 13 of 121
So I gave them over to their own stubborn heart, to walk in their own counsels. The sexual impurity
mentioned here lies between two verses which refer to idol worship. The inference is that this is referring
to prostitution at pagan temples, such as the temple of Aphrodite in Corinth, where Paul probably wrote
this letter.

1:25 who exchanged the truth of Yahuwah for the lie, and worshiped and served the
creature [NIV: “created things”] rather than the Creator, who is blessed forever. Aman.

Truth of Yahuwah & the Lie

The “truth of Yahuwah” refers to the revelation of the true Aluhym through the Creation. The “lie”
referred to their acceptance of corruptible idols in the place of Yahuwah.

Prophecy reveals that the Anti-Mashyach will claim to be Amanuwal Ha’Mashyach and that he should be
worshiped as Yahuwah (2TH 2:4). Because men will be filled with sinful desires at the close of the age,
they will succumb to the delusion and accept that lie and receive Yahuwah’s wrath:

2TH 2:11-12 And for this reason Yahuwah will send them strong delusion, that they should
believe the lie, that they all may be condemned who did not believe the truth but had pleasure
in unrighteousness.

1:26 Because of this, Yahuwah gave them over to shameful lusts. Even their women
exchanged natural relations for unnatural ones. (NIV)

Shameful Lusts
The “shameful lusts” refer to the perversion of sexual relations. Just as men are willing to exchange what
the nature of Creation reveals about the true Yahuwah for idols conceived by their own minds, so they are
willing to exchange natural relations between a man and woman for perverted relations.

1:27 In the same way the men also abandoned natural relations with women and were
inflamed with lust for one another. Men committed indecent acts with other men, and
received in themselves the due penalty for their perversion. (NIV)

Today, a due penalty being reaped for practicing the sin of homosexuality is HIV or the AIDS virus. In
the Encyclopedia Britannica, 15th Edition, Vol. 16, p. 604: under the topic “Homosexuality”: “Male
homosexuality was highly valued in ancient Greece...many Greek writers represented homosexuality
as normal. Ancient Greece also exemplifies the more casual or indifferent attitude toward female
homosexuality throughout history...The Greeks’ congeniality for homosexuality is said to have
influenced such neighbors as the Persians and to have been transmitted, along with other Greek
traditions, into the Roman Empire.” The Greeks essentially dug up Sodom and Gomorrah from their
culture and passed it on to Rome; this hideous perversion has reared up as a militant presence in our time.

1:28 Furthermore, since they did not think it worthwhile to retain the knowledge of
Yahuwah [NKJ: “Yahuwah in their knowledge”], He gave them over to a depraved mind
[KJV margin: “mind void of judgment”], to do what ought not to be done. (NIV)

Erasure of Yahuwah
The outcome of suppressing the knowledge of Yahuwah is complete failure in achieving satisfying lives
and relationships with others. This is one of the most obvious fulfillments of the wrath of Yahuwah (verse
18).

Page 14 of 121
 1:29-32 being filled with all unrighteousness, sexual immorality, wickedness,
covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they
are whisperers [NIV, NAS: “gossips”], backbiters [NIV, NAS: “slanderers”], haters of
Yahuwah, violent, proud, boasters, inventors of evil things, disobedient to parents,
undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the
righteous judgment of Yahuwah, that those who practice such things are worthy of
death, not only do the same but also approve of those who practice them.

Things Worthy of Death

Those who know better should refuse to participate in these sins and should do their best to deter others
from doing so. However, due to their rejection of Yahuwah, and the resulting aberrations of their minds,
they are incapable of making sound moral decisions and approve of those who make such decisions.

Romans: Chapter 2
Speaking to the Yahuwdim
Paul now moves on to address the Yahuwdim members of the Assembly in Rome, although what he says
here applies to everyone. He has shown that the Greeks come from an absolutely perverted ancestry
because they, like the rest of mankind, had rejected Yahuwah after observing the laws which He set in
motion as the Creator and Lawgiver.

2:1 Therefore you are inexcusable, O man, whoever you are who judge, for in whatever
you judge another you condemn yourself; for you who judge practice the same things.

Condemnation
The word "judge" is from the Greek "krino" which means to "pass sentence". Some of the Yahuwdim in
Rome were so absorbed in finding fault with the Greek members' sinful idolatrous background that they
failed to be introspective of their own lives, in which sin could also be found.

MAT 7:1-5 “Judge not, that you be not judged. For with what judgment you judge, you will
be judged; and with the same measure you use, it will be measured back to you. And why do
you look at the speck in your brother's eye, but do not consider the plank in your own eye?
Or how can you say to your brother, 'Let me remove the speck out of your eye'; and look, a
plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you
will see clearly to remove the speck out of your brother's eye.”

Just as those who rejected Yahuwah, after viewing proof of Yahuwah's existence by observing the laws
governing nature, were without excuse (1:20), so are those who reject Yahuwah after having seen His
laws specifically spelled out in His written revelation.

2:2 But we know that the judgment of Yahuwah is according to [NIV: “based on”] truth
against those who practice such things.

Judgment
The Yahuwdim were not guilty of homosexuality. As a people to this day, they have a lower percentage
of homosexuality than any other group on the face of the earth because the correct family relationship has
been promoted throughout time. Yet while they were not guilty of homosexuality, they were guilty of
doing the same things their ancestors and the Greeks had done: they rejected the Creator and the law

Page 15 of 121
which they were shown. The Yahuwdim could not go back and change the way their ancestors rejected
the Creator and His laws any more than the Greeks could go back and alter the choices made by their
ancestors.

The sentence which Yahuwah passes on an individual is based on truth; and truth is the Word of
Yahuwah (JOH 17:17). During the White Throne Judgment, all will be judged according to the truth
contained within the Scriptures.

REV 20:12 “And I saw the dead, small and great, standing before Yahuwah, and books were
opened...And the dead were judged according to their works, by the things which were
written in the books.”

2:3 do you think that you, a mere man passing judgment on others who do such things,
yet doing them yourself, will escape the judgment of Yahuwah? (JNT)

Only Yahuwah, who established the law and has the ability to reward those who keep it or punish those
who break it, has the right to pass sentence.

JAM 4:11-12 Do not speak evil of one another, brethren. He who speaks evil of a brother and
judges his brother, speaks evil of the law and judges the law. But if you judge the law, you
are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to
destroy. Who are you to judge another?

2:4 Or do you despise the riches of His goodness [JNT: “kindness”], forbearance, and
longsuffering [JNT: “patience”], not knowing that the goodness of Yahuwah leads you to
repentance?

Despising the Riches

This statement seems to indicate that part of the reason for the correction Paul gives regarding the
problem of judging involves the impatience that some men were exhibiting toward Yahuwah for allowing
those who they judged unfit to be included within the congregation as equals. The Yahuwdim in the
Assembly had access to the letter of the law from birth and felt they deserved placement in the Assembly.
The Gentiles, on the other hand, had practiced shameless paganism all their lives until they were added to
the Assembly and therefore were not as "righteous"!

Kindness, Forbearance & Patience

Yahuwah is extremely kind and patient in leading individuals to repentance; He gives them plenty of
opportunity to cease from breaking the law. This is the verse to which Peter made reference in his second
letter:

2PE 3:15 and account that the longsuffering of our Sovereign is salvation as also our beloved
brother Paul, according to the wisdom given to him, has written to you,

Paul understood repentance and obedience, as was clear in ROM 1:5. The Yahuwdim believed that they
had found their own way to the Assembly thanks to their ancestry, from having grown up with the law,
when in fact it was the goodness of Yahuwah opening their minds to repentance. It was the same
goodness of Yahuwah which led the Greeks to repentance.

Page 16 of 121
 2:5 But because of your stubbornness and your unrepentant heart, you are storing up
wrath against yourself for [NKJ: “in”] the day of Yahuwah's wrath, when His righteous
judgment will be revealed. (NIV)

Purpose of His Letter

Now it is clear why Paul took so much time building rapport with those who would receive this letter. He
now comes out with very strong rebuke against the Yahuwdim who were condemning the non-Yahuwdim
members of the congregation. If they continued in their discriminatory condemnation of the converted
Greeks, the Yahuwdim were setting themselves up for some major disappointment and retribution.

Day of Yahuwah’s Wrath

The "day of Yahuwah's wrath" is the time when Yahuwah will confront each sinner with his sins.

2:6 who "will render [JNT: “pay back”] to each one according to his deeds":

GAL 6:7 Do not be deceived, Yahuwah is not mocked; for whatever a man sows, that he will
also reap.

JOH 5:28-29 Don't be surprised at this; because the time is coming when all who are in the
grave will hear His voice and come out—those who have done good to a resurrection of life,
and those who have done evil to a resurrection of judgment. (JNT)

During the resurrection to judgment, each individual will be confronted with the sins he sinned prior to
his death and will be given opportunity to repent of them.

2:7 eternal life to those who by patient continuance in doing good seek for glory, honor,
and immortality;

Paul connects "deeds" to eternal life in this and the previous verse. He states that the one who desires the
glory, honor and immortality which are attached to eternal life must continue doing what is good. This is
taken directly from what Amanuwal stated about the basic requirement for eternal life:

MAT 19:16-17 Now behold, one came and said to Him, "Good Teacher, what good thing shall
I do that I may have eternal life?" So He said to him, "Why do you call Me good? No one is
good but One, that is, Yahuwah. But if you want to enter into life, keep the commandments."

2:8-9 but to those who are self-seeking and do not obey the truth, but obey
unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man
who does evil, of the Yahuwdite first and also of the Greek;

Results of Sin
After showing the need to obey Yahuwah's commandments in order to obtain eternal life and all the glory
and honor associated with that state, Paul now shows the dishonor and anguish which results from
breaking Yahuwah's laws; he reflects back to those who suppress the truth so that they can fulfill their
desires which are contrary to righteousness (1:18). Amanuwal indicated this was a serious problem
among the religious Yahuwdim who wanted to kill Him:

JOH 5:44 “How can you believe, who receive honor from one another, and do not seek the
honor that comes from the only Mighty One?”

Page 17 of 121
Since righteousness is keeping the commandments (PSA 119:172), unrighteousness is breaking the
commandments.

Now Paul tells us that tribulation and anguish, indignation and wrath will come to the Yahuwdite first; the
reason being that the Yahuwdite has been the keeper of the Kadosh Scriptures which contain instructions
transmitted directly from Yahuwah, whereas the Gentiles had not been so privileged.

2:10 but glory, honor, and peace to everyone who works what is good, to the Yahuwdite
first and also to the Greek.

Work What is Good

Paul is advocating works, not to earn salvation, but to prove one's faith is fit for salvation. He is building
on James' teaching regarding faith.

JAM 2:20 But do you want to know, O foolish man, that faith without works is dead?

It is only those who do good who will be rewarded with the gift of eternal life.

GAL 6:9 And let us not grow weary while doing good, for in due season we shall reap if we
do not lose heart.

2:11 For there is no partiality [JNT: “favoritism”] with Yahuwah.

Zero Partiality
This was the conclusion reached by Peter after his vision of the sheet containing common and unclean
animals:

ACT 10:34-35 Then Peter opened his mouth and said: "In truth I perceive that Yahuwah
shows no partiality. But in every nation whoever fears Him and works righteousness is
accepted by Him."

Yahuwah is not impressed with the outward appearance of a man.

1SA 16:7 But Yahuwah said to Samuel, "Do not look at his appearance or at the height of his
stature, because I have refused him. For Yahuwah does not see as man sees; for man looks at
the outward appearance, but Yahuwah looks at the heart."

Some of the Yahuwdim in the congregation at Rome thought that Yahuwah did indeed show partiality to
them because they had spent their entire lives living according to the law, as well as being the
descendants of the people who made the covenant with Yahuwah at Sinai.

2:12 For as many as have sinned without [NIV: “apart from”; JNT: “outside the framework
of”] law will also perish without [NIV: “apart from”; JNT: “outside the framework of”] law,
and as many as have sinned in [JNT: “within the framework of”] the law will be judged by
the law.

“Law” or “The Law”

This is the first place in this letter where virtually all English translations have inserted the definite article
“the” before “law”. Whenever "law" is combined with the article "the" to form "the law", the
combination refers to Yahuwah’s law only. Without the definite article, “law” can refer to laws of

Page 18 of 121
Judaism, laws associated with pagan religions, laws of men, as well as Yahuwah’s law. Since the context
clearly indicates that Yahuwah’s law is the focus, the insertion of the definite article in this verse is
correct.

Who have Sinned?

Those who sinned "outside the framework of law" referred to the Greeks and the other Gentiles who
were not given the law in codified form; they were ignorant of Yahuwah's direct revelation. Yet, those
who were, and who are, ignorant of the law will still be judged by the law; they will pay the penalty for
their sins (and the wages of sin is death), unless they repent. There is a penalty for sin, whether or not
there is knowledge of the law.

The Yahuwdim sinned "within the framework of the law" by disobeying it despite having it in written
form.

Amanuwal showed there is a repercussion suffered by those who follow that course:

LUK 12:47-48 “And that servant who knew his master's will, and did not prepare himself or
do according to his will, shall be beaten with many stripes. But he who did not know, yet
committed things worthy of stripes, shall be beaten with few. For everyone to whom much is
given, from him much will be required; and to whom much has been committed, of him they
will ask the more.”

The Yahuwdim were more accountable than the Greeks because they had the law. The Yahuwdim should
have realized the Greeks had come a long way and should have shown compassion and empathy for
someone who had come out of brazen paganism. Paul is putting the judgmental Yahuwdim in their place.

Chapter Inset
Verses 13-15 are a parenthetical insertion and help explain the last couple of verses. Paul continues with
his main thought in verse 16.

2:13 (for not the hearers of the law are just in the sight of Yahuwah, but the doers of the
law will be justified;

Do, Not Just Hear

James has already emphasized the importance of doing what the law requires, and the danger of taking the
law for granted:

JAM 1:21-25 Therefore lay aside all filthiness and overflow of wickedness, and receive with
meekness the implanted word, which is able to save your souls. But be doers of the word, and
not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer,
he is like a man observing his natural face in a mirror; for he observes himself, goes away,
and immediately forgets what kind of man he was. But he who looks into the perfect law of
liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will
be blessed in what he does.

Before Yahuwah will consider us justified, made right with Him, we must first of all be keeping His law.
Paul is emphatic that this is required conduct before justification is possible.

2:14-15 For when Gentiles, who do not have the law, do instinctively the things of the
law, these, not having the law, are a law to [PHL: “show that they have a law in”]

Page 19 of 121
 themselves, in that they show the work of the law written in their hearts, their
conscience bearing witness, and their thoughts alternately accusing or else defending
them. (NAS)

Instinctive Obedience
The Gentiles (and the Greeks in particular) were not given the written law of Yahuwah, but learned of
established laws through observation and experience. They saw that there were laws in motion: laws
governing certain geometric functions, laws governing chemical reactions, and laws that governed human
actions and relationships.

Wherever one goes in the world, he will find that the local community will have instinctively adopted
some of Yahuwah's laws to govern that society; that is, they recognize the need for those laws for the
maintenance of order. No matter how far away a people have drifted from Yahuwah and His word (they
may have never seen a Scriptures), they or their ancestors have discovered certain laws which are
essential for the stability of their populace.

"Do not steal" is a good example of one of the laws of Yahuwah which has been discovered and adopted
by every governmental structure devised by man. There is not a society on the earth that allows stealing
without a penalty. There are laws against murder in virtually every society; it is not allowed to go
unpunished. In fact, most of the commandments, upon which the Law of Yahuwah is established, can be
perceived by mankind, except for the Sabbath. As to which day of the week is the Sabbath, only through
revelation can that be discerned.

Those who "instinctively" obey the laws governing human conduct and relationships do so without being
directed to do so by Yahuwah's written code. Hence, Paul points out that they are obeying those laws
based on the good fruits that have been witnessed due to their occurrence—not because they are told to
obey them. This is how they are a "law to themselves". The conscience is the awareness of the moral
goodness or blameworthiness of one's conduct. Their "conscience bearing witness" refers to how their
mind reacts to the obedience or disobedience they exhibit toward the laws they have come to see
"instinctively".

Continuance of Thought
Verse 16 continues from verse 12, where Paul stated that Yahuwah will judge all by the law. For every
one that is self-seeking, the judgment is condemnation. For those who are trying to obey Yahuwah in
continuing to do well, there is a certain judgment that awaits them.

2:16 in the day when Yahuwah will judge the secrets of men by Amanuwal Ha’Mashyach,
according to my good news.

Judging Secrets
The "secrets of men" refers to what is in the heart of men that motivates them to action—whether good
or bad! In the case of most people who have ever lived, this judgment occurs, as REV 20:11 shows,
during the period after the second resurrection.

2:17-18 But if you call yourself a Yahuwdite and rely on the law and boast of your
relation to Yahuwah and know His will and determine what is best because you are
instructed in the law. (NRS)

Yahuwdim Boasting

Page 20 of 121
Paul now speaks very frankly with the members of the congregation who came out of Judaism regarding
the influence that Judaism had had over them. He was drawing on his own background of being a
Pharisee with a lot of misdirected zeal.

ACT 22:3-4 I am indeed a Yahuwdite, born in Tarsus of Cilicia, but brought up in this city at
the feet of Gamaliel, taught according to the strictness of our fathers' law, and was zealous
toward Yahuwah as you all are today. I persecuted this Way to the death, binding and
delivering into prisons both men and women,

GAL 1:13-14 For you have heard of my former conduct in Judaism, how I persecuted the
Assembly of Yahuwah beyond measure and tried to destroy it. And I advanced in Judaism
beyond many of my contemporaries in my own nation, being more exceedingly zealous for
the traditions of my fathers.

PHI 3:6 concerning zeal, persecuting the Assembly; concerning the righteousness which is in
the law, blameless.

Paul knew how arrogant the Yahuwdim could become over their descent and the strictness they exhibited
toward keeping the law and their own traditions.

2:19-20 and if you are sure that you are a guide to the blind, a light to those who are in
darkness, a corrector of the foolish [JNT: “an instructor for the spiritually unaware”], a
teacher of children [NAS: "the immature”], having in the law the embodiment of
knowledge and truth, (NRS)

Paul used heavy sarcasm as he addressed the Yahuwdim members who were claiming to be authorities of
the meaning of the law. Due to their arrogance, they boasted that they could correctly direct all segments
of those with whom Yahuwah will work or was already working.

2:21-22 You, therefore, who teach another, do you not teach yourself? You who preach
that a man should not steal, do you steal? You who say, "Do not commit adultery," do
you commit adultery? You who abhor idols, do you rob temples [JNT: “commit
idolatrous acts”]?

Paul asks them if they are telling the Gentiles that repentance applies only to the Gentiles? Those who
teach are expected to practice what they instruct others to do.

2:23-24 You who make your boast in the law, do you dishonor Yahuwah through
breaking the law? For "The name of Yahuwah is blasphemed among the Gentiles
because of you," as it is written.

Those who were behaving in such a pompous manner were misrepresenting Yahuwah. They claimed to
be the "elite" of the Assembly of Yahuwah, but their actions were not righteous, in fact they were
repulsive to Yahuwah. Their actions were inconsistent with their claims of being the "praisers of
Yahuwah". Paul connects the impact of their behavior to the impact of the conduct of the physical nation
of Israel among the people with whom they were exiled:

EZE 36:21-23 “But I had concern for My kadosh name, which the house of Israel had
profaned among the nations wherever they went. Therefore say to the house of Israel, 'Thus

Page 21 of 121
 says the Sovereign YAHUWAH: "I do not do this for your sake, O house of Israel, but for My
kadosh name's sake, which you have profaned among the nations wherever you went. And I
will sanctify My great name, which has been profaned among the nations, which you have
profaned in their midst; and the nations shall know that I am Yahuwah," says the Sovereign
YAHUWAH, "when I am hallowed in you before their eyes."’”

Now the Yahuwdim in the Assembly were blaspheming the name of Yahuwah by their conduct and
manner of life by the way that they were treating their fellow True Followers.

2:25 For circumcision is indeed profitable if you keep the law; but if you are a breaker
of the law, your circumcision has become uncircumcision.

Boasting of Physical Circumcision

The Yahuwdim viewed their circumcisions as guarantees of inclusion in the covenant promises. Yet, if
the Yahuwdite broke the law, Yahuwah looked at them like any other Gentile, as though the Yahuwdite
had never had that physical operation.

1CO 7:19 Circumcision is nothing and uncircumcision is nothing, but keeping the
commandments of Yahuwah is what matters.

2:26 Therefore, if an uncircumcised man keeps the righteous requirements of the law,
will not his uncircumcision be counted as circumcision?

Paul reiterates that the circumcised will be seen as uncircumcised upon breaking the law, and the
uncircumcised who keeps the law is viewed by Yahuwah as being circumcised. The keeping of the
written law, once it is revealed, is the first step in faith, and Yahuwah counts that faith as righteousness
(GEN 15:6).

ACT 10:35 But in every nation whoever fears Him and works righteousness is accepted by
Him.

2:27 And will not the physically uncircumcised, if he fulfills the law, judge you [JNT:
“stand as a judgment on you”] who, even with your written code [NAS: “though having the
letter of the law”] and circumcision, are a transgressor of the law?

Transgressors
Amanuwal warned the self-righteous Yahuwdim who condemned Him during His ministry that in the
resurrection to judgment, the Gentiles would condemn them for failing to repent of their arrogance:

MAT 12:41-42 “The men of Nineveh will rise in the judgment with this generation and
condemn it, because they repented at the preaching of Jonah; and indeed a greater than
Jonah is here. The queen of the South will rise up in the judgment with this generation and
condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and
indeed a greater than Solomon is here.”

2:28 For a person is not a Yahuwdite who is one outwardly, nor is true circumcision
something external and physical. (NRS)

Spiritual Yahuwdim

Page 22 of 121
Amanuwal stated in JOH 4:22 that salvation is of the Yahuwdim. It is necessary to be a Yahuwdite, one
who is inwardly centered on Amanuwal, to be saved.

2:29 Rather, a person is a Yahuwdim who is one inwardly, and real circumcision is a
matter of the heart—it is spiritual and not literal. Such a person receives praise not
from others but from Yahuwah. (NRS)

Yahuwah looks on the heart; the circumcision that is important to Yahuwah is circumcision of the heart,
spiritual and not literal circumcision.

Even Moses understood that:

DEU 10:16 “Therefore circumcise the foreskin of your heart, and be stiff-necked no longer.”

COL 2:11 “In Him you were also circumcised with the circumcision made without hands, by
putting off the body of the sins of the flesh, by the circumcision of Amanuwal,”

GAL 6:15-16 For in Amanuwal Mashyach neither circumcision nor uncircumcision avails
anything, but a new creation. And as many as walk according to this rule, peace and mercy
be upon them, and upon the Israel of Yahuwah.

Amanuwal circumcises the heart through immersion and the washing away of sins. The one who is a
Yahuwdite inwardly is one who has had his heart circumcised, whether or not he has been literally
circumcised in the flesh.

All physical Yahuwdim were descended from the tribe of Yahuwdah. The name "Yahuwdah" means
"praise" (GEN 29:35). Praise is not to be from men, but from Yahuwah. The praise should not be in the
cut flesh which men can see; the praise should originate in the inner man, and be displayed by our actions
and words, in the way we treat our fellow man, which includes our brothers and sisters in the Assembly.

Romans: Chapter 3

3:1 Then what advantage has the Yahuwdite? Or what is the benefit [NIV: “value”] of
circumcision? (NAS)

Physical Yahuwdim
Now that he has shown the value of being a Yahuwdite inwardly, Paul now asks if being a Yahuwdite
outwardly (born a physical Yahuwdite or a Yahuwdim convert) provides a Yahuwdite with any advantage
or superiority over non-Yahuwdim.

3:2 Much in every way! Chiefly because to them were committed the oracles [JNT: “very
words”] of Yahuwah.

The primary advantage the Yahuwdite has over all non-Yahuwdim is the possession of Yahuwah's
instructions; they were entrusted with the duty of preserving His revelations. The word "oracles" is from
the Greek "logia" which was used to refer to divine utterances or communications that were passed from
generation to generation.

Page 23 of 121
There is no other scripture which specifically states that Yahuwah committed this responsibility to the
tribe of Yahuwdah. However, there are two scriptures which support Paul's statement: the first is the
statement that Amanuwal made to the woman at the well in Samaria:

JOH 4:22 “You worship what you do not know; we know what we worship, for salvation is of
the Yahuwdim.”

Amanuwal told her that the Yahuwdim were the ones who possessed the revelation from Yahuwah which
was necessary for the attainment of a relationship with Yahuwah. The second scripture reference is found
in the prophecy about Yahuwdah among the prophecies the patriarch Jacob made concerning his sons:

GEN 49:10 “The scepter shall not depart from Yahuwdah, nor a lawgiver from between his
feet, until Shiloh (Mashyach) comes; and to Him [him] shall be the obedience of the people.”

The "scepter" refers to rule or governance; "lawgiver" is one who disseminates the standard used for
governing. The Yahuwdim were given the responsibility to watch over and protect the scriptures which
compose the Old Testament. They have faithfully preserved the Tanach and taught which is the correct
day of the week for the Sabbath.

These are the oracles which Yahuwah committed to the Yahuwdim until the coming of Amanuwal
Ha’Mashyach and the establishment of the Kingdom of Yahuwah over all nations.

3:3 For what if some did not believe? Will their unbelief make the faithfulness of
Yahuwah without effect?

3:3 Even supposing that some of them have proved untrustworthy, is their faithlessness
to cancel the faithfulness of Yahuwah? (MOF)

Faithfulness
Beginning here, Paul begins to explain his concern for the way the Yahuwdim had treated this fantastic
advantage they had been given. Through verse 8, he elaborates on the point that although the Yahuwdim
had an advantage, they had not used it. They had been faithless toward being obedient to the covenant that
their ancestors had made with Yahuwah. Although the Yahuwdim had not lived up to their end of the
contract initially made between Yahuwah and Israel at Mt. Sinai, Yahuwah will be faithful to fulfill what
He has promised to do! He promised Abraham that he and his seed would be heirs of the world. That
means despite the failure of Israel and Yahuwdah to be faithful, resulting in their exile from the Promised
Land, Yahuwah will uphold His promise to Abraham.

Paul elaborates on the certainty of Yahuwah's faithfulness to that promise in Chapters 9-11. The certainty
of that promise is another advantage which the Yahuwdite, as well as the other tribes of Israel, have over
non- Israelites.

Paul now answers the question: Will Yahuwah not do what He promised because the Yahuwdim failed to
fulfill their promise?

3:4 Certainly not! Indeed, let Yahuwah be true but every man a liar. As it is written:
"That You may be justified in Your words, and may overcome [NAS: “prevail”] when
You are judged."

Page 24 of 121
Regardless of man's failure to do all he promises, Yahuwah can never be accused of failing to keep His
word. Paul quoted from Dawid's confession of sin in:

PSA 51:4 Against You, You only, have I sinned, and done this evil in Your sight—that You
may be found just when You speak, and blameless when You judge.

Referencing Scripture
The practice of the rabbis was to refer to a larger passage of scripture by quoting only part of it. As the
next verse shows, Although he only quoted the last part of the passage, Paul intended the reader to include
the previous part as well.

3:5 But if our unrighteousness demonstrates [NIV: “brings out...more clearly”] the
righteousness of Yahuwah, what shall we say? Is Yahuwah [JNT: “That Yahuwah is”]
unjust who inflicts wrath? (I speak as a man.) [NIV: “(I am using a human argument.)”].

The Righteousness of Yahuwah

Just as Dawid referred to his personal sin amplifying Yahuwah's righteousness, so Paul referred to the
collective sins of the Yahuwdim ("our unrighteousness") from verse 3 doing the same. Yahuwah's
righteousness is demonstrated through His willingness to forgive human failure in order to establish
divine will. Since this is the case, is Yahuwah wrong to inflict His wrath (1:18) on the disobedient? Is it
fair that sin requires a penalty if Yahuwah's righteousness is shown to be greater through His forgiveness?
If Yahuwah knew that man could not possibly fulfill all of His requirements, yet established punishment
for failure to keep them, is He not unjust and unfair? Paul adds the last phrase to clarify that only a carnal
mind would infer that Yahuwah could be unjust.

Punishment for Sin

He now answers the question: Is Yahuwah unjust for punishing the disobedient?

3:6 Certainly not! For then how will [JNT: “could”] Yahuwah judge the world?

If there is not a penalty to be paid when a law is broken, how would one learn the need to obey?

ECC 8:11 Because sentence against an evil work is not executed speedily, therefore the heart
of the sons of men is fully set in them to do evil.

Without an established standard of conduct and a penalty required for failing to follow that standard, there
would be no basis for judgment! Judgment requires evaluation of conduct—whether people obey or
disobey the standard.

3:7 But if through my lie the truth of Yahuwah abounded to His glory, why am I also
still being judged as a sinner? (NAS)

Glory to Yahuwah through Sin?

Paul states a ridiculous, hypothetical case: the more I lie, the more Yahuwah can forgive, and then the
greater Yahuwah's righteousness can be. It is a great Yahuwah who can overlook and forgive a particular
sin or problem; so the more I sin, the greater Yahuwah is.

3:8 And why not say (as we are slanderously reported and as some affirm that we say),
"Let us do evil that good may come"? Their condemnation is just [NIV: “deserved”].
(NAS)

Page 25 of 121
Leading up to the time he wrote this letter, Paul was being accused of teaching disobedience to the law.

ACT 18:12-13 Now when Gallio was proconsul of Achaia, the Yahuwdim with one accord
rose up against Paul and brought him to the judgment seat, saying, "This fellow persuades
men to worship Yahuwah contrary to the law."

This is what Paul was being accused of saying. The Yahuwdim accused Paul of telling the people to sin
so that good would come from it; sinning would make Yahuwah greater than He already was because He
would show greater mercy toward them. Although Paul did no such thing, Jude warned that there would
be unrighteous men who would come along turning the grace of Yahuwah into a license to disobey (verse
4). Paul stated that the wrath Yahuwah has in store for those who slandered him, by twisting and
perverting the things he taught, would be well deserved.

3:9 What then? Are we better than they? Not at all. [JNT: “are we Yahuwdim better off?
Not entirely.”] For we have previously charged [KJV: “proved”] both Yahuwdim and
Greeks that they are all under [JNT: “controlled by”] sin.

Better Off?
This verse picks up the thought from verse 2, where Paul stated that the Yahuwdite had an advantage due
to the possession of divine revelation. Here, he states that possession of that revelation is of no benefit if it
is not being used to transform one's life.

The reference to his previous charge is to 2:12, where he showed that both the Yahuwdite and the Greek
had sinned. He stated that both began their relationships with Yahuwah on an equal footing because both
had sinned. Being guilty of sin meant that possession of the law was irrelevant. The Yahuwdim were
claiming to be better than the Greeks because they had the law; they had the covenant; they had the
contact with Yahuwah. They had the Kadosh Scriptures, which had been preserved by their ancestors and
passed down from the cradle to the grave. Every Yahuwdite had this background and so thought they
were much better than all of the non-Yahuwdim. Paul told the Yahuwdim that they and the Greeks started
off on an equal footing with Yahuwah, although one group had the law in their possession and the other
one did not, because they were all under sin.

To make his point, Paul quotes several Old Testament passages:

3:10 As it is written: "There is none righteous, no, not one;”

Equal Footing
The emphasis in this verse and the next two are taken from PSA 14:1-3. This includes all Yahuwdim and
all Gentiles. There is none righteous, not even those who do good works.

ISA 64:6 But we are all like an unclean thing, and all our righteousness are like filthy rags...

Deeds done by human effort alone are not acceptable righteousness. There were Yahuwdim who claimed
they had faithfully worn their phylacteries and had the law written on their doorposts; they had attended
Sabbath assemblies every week and had gone to Jerusalem for the feasts. They had been faithful to the
law. Yahuwah told them that all of that was fine, but was not enough!

Paul will elaborate on this point more thoroughly later, especially in Chapter 7.

Page 26 of 121
 3:11-12 “there is none who understands; there is none who seeks after Yahuwah. They
have all gone out of the way; they have together become unprofitable [NRS:
“worthless”]; there is none who does good, no, not one."

The requirement for understanding is obedience.

PSA 111:10The fear of Yahuwah is the beginning of wisdom; a good understanding have all
those who do His commandments...

Even those who have attained understanding can, and will, lose it if they practice disobedience.

3:13-14 “Their throats are open graves, they use their tongues to deceive. Vipers' venom
is under their lips. Their mouths are full of curses and bitterness.” (JNT)

Throats of Open Graves

The word "throat" is from the Greek word “larugx” which refers to the part of the body where the vocal
cords are located; the reference is to speech. The comparison of speech to open graves is clear—the words
spoken are a stench in the air—profanity unto Yahuwah. Lies are told to deceive as well as to hurt and
destroy others by gossip and slander.

JAM 3:8 But no man can tame the tongue. It is an unruly evil, full of deadly poison.

The point is that everyone has sinned by words they have uttered.

3:15 “Their feet are swift [JNT: “rush”] to shed blood;”

Swift to Shed Blood

This refers to how quickly men are willing to go to war, as well as be busybodies in the affairs of others
with a destructive intent.

PRO 6:18 a heart that devises wicked plans, feet that are swift in running to evil,

3:16-17 “destruction and misery are in their ways; and the way [NAS: “path”] of peace
they have not known.”

Verse 17 is from ISA 59:8. There have been attempts by great empires to bring peace to the world; each
of them thought that the way to bring peace was to launch war against others. They have never been able
to come to peace by this method. Mankind hoped that peace could be achieved by humanly devised
organizations—the League of Nations, then the United Nations—but to no avail. The word "known" is
from the Greek word "ginosko", which means "to perceive by observation". Mankind has never been
able to observe the way to peace in the world because real peace must come from Yahuwah and comes to
those who cherish Yahuwah's law and obey Him.

PSA 119:165 Great peace have those who love Your law, and nothing causes them to stumble.

3:18 “There is no fear of Yahuwah before their eyes."

Why?
The root cause of mankind's sinful state, as summarized in verses 10-17, is the absence of the fear of
Yahuwah:

Page 27 of 121
 PRO 1:7 The fear of Yahuwah is the beginning of knowledge, but fools despise wisdom and
instruction.

PRO 9:10 The fear of Yahuwah is the beginning of wisdom, and the knowledge of the Kadosh
One is understanding.

Whether they are Yahuwdite, Greek or whoever, there is no fear of Yahuwah in their eyes. If there is no
fear of Yahuwah in them, then wisdom and knowledge are unattainable because it is impossible to come
to knowledge or wisdom without the fear of Yahuwah.

3:19 Now we know that whatever the Law says, it speaks to those who are under the
Law, that every mouth may be closed, and all the world may become accountable to
Yahuwah. (NAS)

We Know
The use of "we" refers to those in the Assembly. Paul included himself with the Greeks and Yahuwdim
who were in the Assembly at Rome. The word "know" is from the Greek word "eido", which means "to
comprehend intuitively". That is, it automatically makes sense to us without the need to experiment to
determine if it is true.

The Law Speaks

Paul says that those in the Assembly are aware that the law defines the standard of conduct which pleases
Yahuwah, and that a penalty occurs whenever one's conduct is inappropriate. Those in the Assembly
comprehend that their obligation is to bridle their conduct by that law because the need has been brought
to their attention. Those who are made aware of the law come under its jurisdiction and are judged based
on its requirements.

Those who come under the jurisdiction of the law know that it reveals Yahuwah’s desire and that they
cannot argue against its requirements, but must yield to them. Since the majority of mankind still argues
against the need to yield to the law, they are not yet under its jurisdiction in relation to their day of
judgment and accountability to Yahuwah. Only those who compose the Assembly are now experiencing
their day of accountability and judgment.

1PE 4:17 For the time has come for judgment to begin at the house of Yahuwah; and if it
begins with us first...

The day of salvation for most people will be later, in the White Throne Judgment. Every human being that
has ever lived, or is yet to live will, at some time, come under the jurisdiction of the law and be
accountable before Yahuwah to live according to its requirements.

3:20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the
law is the knowledge of sin.

3:20 For no human being can be made upright in the sight of Yahuwah by observing the
Law. All that the Law can do is to make men conscious of sin. (GSP)

Deeds of Law
This is the first time Paul uses the term “ergon nomos” (ergon nomou) in this letter. Unfortunately,
the translators erred by translating this term “the deeds of the law” since the Greek, literally translated,

Page 28 of 121
means “deeds of law”. Without the definite article “the”, the term encompasses laws ranging from the
laws of Yahuwah to the laws connected with Judaism and pagan systems of worship. It refers to the use of
physical effort.

None are Justified By Deeds

Even Dawid understood that it was impossible for a man to justify himself by his own effort:

PSA 143:2 Do not enter into judgment with Your servant, for in Your sight no one living is
righteous.

He clearly states that justification (being declared forgiven) is not earned through keeping the
requirements of law. We cannot earn a right relationship with Yahuwah through our physical efforts.
However, Paul is not implying that there is no need to keep the law. He has already established that only
those who keep the law will be justified (2:13). He is making the point that righteousness requires
Yahuwah's involvement; it is not something achievable by human effort alone.

Conscious of Sin
The Greek word translated "sin" is "hamartia" which means "to miss the mark". Yahuwah has revealed
the proper standard of conduct through the law; those who fail to attain that standard "miss the mark".
The law simply defines what sin is so that those who come under the law know what conduct is, or is not
allowable.

3:21 But now the righteousness of Yahuwah apart from the law is revealed, being
witnessed by the Law and the Prophets,

Righteousness Revealed
Paul refers back to 1:17, where he stated that the righteousness of Yahuwah is revealed in the good news.
Here, he adds that there is a righteousness that does not directly involve the keeping of the law; that does
not involve physical effort or works. There are two types of righteousness: the righteousness of faith that
he discusses here, and the righteousness of the law, upon which he expounds in Chapter 8.

By the Law & the Prophets

Paul said that he substantiated this claim from both the law and the prophets, and will give some
examples in the next chapter.

3:22 Even the righteousness of Yahuwah which is by faith of Amanuwal Ha’Mashyach

unto all and upon all them that believe [JNT: “who continue trusting”]: for there is no
difference [NAS: “distinction”]; (KJV)

Amanuwal’s Faith
The emphasis is that the righteousness of Yahuwah originates from the faith of Amanuwal Ha’Mashyach.
This is literally the faith that Amanuwal exhibited toward the Father during His time in the flesh, and it
comes into us as we allow Him to live in us through His Ruwach. Paul says that the righteousness of
Yahuwah comes by the indwelling of Yahuwah’s Ruwach due to the faith of Amanuwal Ha’Mashyach
dwelling in us.

Upon All Without Distinction

There is no distinction between Yahuwdim and Greeks regarding Yahuwah's righteousness. The
Yahuwdite is in no better shape than the Greek when it comes to the righteousness of faith. The

Page 29 of 121
Yahuwdim understood the righteousness of the law, but they had no comprehension of the righteousness
of faith until Yahuwah began to deal with them.

3:23 for all have sinned and fall short of the glory of Yahuwah,

Fallen Short of Yahuwah’s Glory

Paul is summarizing several passages from the Kadosh Scriptures:

ECC 7:20 For there is not a just man on earth who does good and does not sin.

1KI 8:46 When they sin against You (for there is no one who does not sin)...

The importance of the righteousness of Yahuwah apart from the law is brought out with this truth. No one
has lived without missing the mark: without sin! If one is relying solely on the righteousness of the law
for receiving justification, he will be sorely disappointed. Sin separates man from Yahuwah and the glory
of His presence:

ISA 59:2 But your iniquities have separated you from your Yahuwah; and your sins have
hidden His face from you, so that He will not hear.

3:24 being justified freely [NAS: “as a gift”] by His grace through the redemption that is
in Amanuwal Ha’Mashyach,

Freely Justified
The ones who are justified are those who believe (verse 22). Being justified means to be declared just or
acquitted from sin by a judge. Yahuwah is the Judge and His act of justifying is performed solely at His
discretion as a free gift: not because someone earned the right to be justified.

The Yahuwdim, no matter how many years they had kept the Sabbath, did not earn justification from
Yahuwah; although they were convinced that what they had done all of their lives certainly deserved
some recognition from Yahuwah.

Redemption Through Amanuwal

Although justification is offered freely, acquittal requires that someone has earned the right to drop the
charges against the guilty. This is where redemption enters the picture. Redemption refers to deliverance
from bondage after a ransom is paid:

LEV 25:48 after he is sold he may be redeemed again. One of his brothers may redeem him;

Amanuwal paid the ransom to deliver those who believe from the bondage created by their sins:

EPH 1:7 In Him we have redemption through His blood, the forgiveness of sins, according to
the riches of His grace

3:25 whom Yahuwah set forth to be a propitiation [NIV: “sacrifice of atonement”] by His
blood, through faith [JNT: “through His faithfulness in respect to His bloody sacrificial
death”], to demonstrate His righteousness, because in His forbearance Yahuwah had
passed over the sins that were previously committed,

Page 30 of 121
Qualifying as Judge & Acquitter of Sins
Amanuwal Ha’Mashyach is the one whom Yahuwah has presented to be the propitiation, or atoning
sacrifice. The word "propitiation" comes from the Greek word "hilasterion" and is usually translated
"mercy seat", which is the way it is translated in HEB 9:5 (it is used only in these two places in the New
Testament). It was upon the mercy seat that the high priest, on the Day of Atonement, sprinkled the blood
of the goat which represented Amanuwal. It is through the shed blood of Amanuwal Ha’Mashyach that
reconciliation is made with Yahuwah.

The stress Paul is making is that Amanuwal exhibited faithfulness to the fulfillment of Yahuwah's
promise, that all nations would ultimately be blessed through Abraham, by offering His life in sacrifice
for the sins of humanity despite the fact that those sins had not been repented of at that time.

3:26 to demonstrate at the present time His righteousness, that He might be just and the
justifier of the one who has faith in Amanuwal [JNT: “and is also the One who makes
people righteous on the ground of Amanuwal's faithfulness”].

Demonstration of Yahuwah’s Righteousness

Just as Yahuwah's righteousness was exemplified by what Amanuwal did prior to any change in the
conduct of humanity, so His righteousness is revealed when He justifies those He calls based on faith
rather than works.

3:27 Where is boasting then? It is excluded [MOF: “ruled out absolutely”]. By what law?
Of works? No, but by the law of faith.

Where is Your Boasting?

With the understanding that Yahuwah justifies based on faith and not works, what reason did the
Yahuwdim in Rome have for boasting? They felt that the Greeks were second-rate True Followers, and
they were first-rate. Yet, both the Yahuwdim and the Greeks started at the same place, they were all under
sin; they had all come short of the glory of Yahuwah. The only advantage the Yahuwdim had was that
they already knew Yahuwah's law, but even that was based on Yahuwah's decision, not theirs. Yahuwah
justifies those whom He chooses to justify, not because of racial background or because of whom their
relatives or ancestors were.

What law rules out any and all boasting? If justification came from keeping the law, then the Yahuwdite
would have something of which to boast. But justification comes because of faith: the trust and belief that
Yahuwah is who He is, and will do what He says He will do. Faith that Yahuwah will act erases all
reasons for bragging about personal achievement.

3:28 Therefore we conclude that a man is justified by faith apart from the deeds of the
law.

Deeds of Law
This is the second time (3:20) translators erred in translating “ergon nomou”; there is no definite article
before “deeds” or “law”, so this should read: “from deeds of law”. Since 2:13 showed that a prerequisite
to justification is keeping the law, it is clear that one must be keeping the law in order to be considered a
candidate for justification. Justification is a gift, not an obligation required of Yahuwah due to man’s
effort.

3:29-30 Or is He the mighty one of the Yahuwdim only? Is He not also the mighty one of
the Gentiles? Yes, of the Gentiles also, since there is one Yahuwah who [NRS: “since

Page 31 of 121
 Yahuwah is one; and He”] will justify the circumcised by faith and the uncircumcised
through [NRS: “that same”] faith.

Mighty One of All

Since Yahuwah is one, it is logical that the process of justification is the same for every individual no
matter what their ancestry or nationality.

3:31 Do we then make void the law through faith? Certainly not! On the contrary, we
establish [JNT: “confirm”; NRS: “uphold”] the law.

Voidance of the Law

Since he had been accused of teaching against the need to keep the law, Paul emphasizes the
ridiculousness of thinking that the law was no longer necessary. The same Greek word translated
"establish" is translated "make to stand" in other places; we make the law to stand because we have the
faith of Amanuwal. Faith compels us to obey Yahuwah. Justification is the process of being forgiven for
breaking the law; it is therefore illogical to think Yahuwah would approve of anyone committing the same
infractions that made justification necessary in the first place. With this verse, Paul assures the Yahuwdim
in Rome that faith does not remove the need for the law, but rather establishes its importance.

Example of Justification
After using numerous Old Testament scriptures to show that no one is righteous or without sin, Paul has
concluded that justification is granted based on faith—not on works! To support his point he now uses the
example of Abraham.

Romans: Chapter 4

4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath
found? (KJV)

4:1 Then what should we say Avraham, our forefather, obtained by his own efforts?
(JNT)

What was Abraham's experience in entering into a right relationship with Yahuwah?

4:2 For if Abraham was justified by works [JNT: “came to be considered righteous by
Yahuwah because of legalistic observances”], he has something of which to boast, but not
[JNT: “this is not how it is”] before Yahuwah.

Abraham could not boast about what he had done because it was Yahuwah who gave him the power,
ability and the insight to do the things he did. It was not any works that he did that caused Yahuwah to
justify him.

4:3 For what does the Scripture say? "Abraham believed Yahuwah, and it was
accounted to him for righteousness."

Paul quotes GEN 15:6, and emphasized that it was Abraham's faith that led to Yahuwah's declaration of
righteousness—not the works that he had done. Abraham had already proven his obedience by leaving his
homeland when Yahuwah instructed him to do so.

Page 32 of 121
 4:4 Now when a man works, his wages are not credited to him as a gift, but as an
obligation. (NIV)

We all know that if we work for an employer, we, as an employee, first make a contract with the
employer to give him so many hours of labor for a certain amount of payment. He pays us for our labor,
we earn it, it is ours and we have a claim on it.

4:5-6 But to him who does not work but believes on Him who justifies the wicked, his
faith is accounted for righteousness, just as Dawid also describes the blessedness of the
man to whom Yahuwah imputes righteousness apart from works:

To further substantiate his conclusions regarding justification apart from works, Paul quotes Dawid, who
was considered the third most important figure in Yahuwdim heritage after Abraham and Moses.

4:7-8 "Blessed are those whose lawless deeds are forgiven, and whose sins are covered;
blessed is the man to whom Yahuwah shall not impute sin."

This is quoted from PSA 32:1-2. Those whose sins are forgiven and covered are those who have the
sacrifice of Amanuwal applied to them so that they are justified. Those to whom Yahuwah will not
impute sin are those who come under the grace which is extended to those who are justified. Those who
receive these blessings are the ones who fulfill the requirements in:

ACT 2:38 Then Peter said to them, "Repent, and let every one of you be immersed in the name
of Amanuwal Ha’Mashyach for the remission of sins; and you shall receive the gift of the
Kadosh Ruwach”.

Paul develops this point further in Chapter 6.

4:9 Does this blessedness then come upon the circumcised only, or upon the
uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

Is justification possible only for those who have been physically circumcised? If so, why is the focus of
Abraham's righteousness on a mental, spiritual state rather than his outward state?

4:10 How then was it accounted? While he was circumcised, or uncircumcised? Not
while circumcised, but while uncircumcised.

Prior to the birth of Ishmael, Yahuwah attributed righteousness to Abraham when he believed Yahuwah's
promise of descendants which could only be numbered like the stars of heaven for multitude.

GEN 15:6 And he believed in Yahuwah, and He accounted it to him for righteousness.

When, in the course of Abraham's life did Yahuwah make this statement? When he was uncircumcised!

4:11 And he received the sign of circumcision, a seal of the righteousness of the faith
which he had while still uncircumcised, that he might be the father of all those who
believe, though they are uncircumcised, that righteousness might be imputed to them
also,

Page 33 of 121
Abraham’s state of righteousness existed for about 14 years prior to the time that he was circumcised in
the flesh (GEN 17:23-26). Circumcision was a sign, revealing the state of mind that Abraham had at the
time Yahuwah accounted his faith to him for righteousness. Physical circumcision was an outward sign of
the circumcised heart that Abraham already possessed. It then became the sign of the kind of heart all are
to have in order to receive the promise made to Abraham.

If Abraham had righteousness credited to him while in the state of uncircumcision, then those who are
uncircumcised can also receive that same blessing. There were Greeks in the Assembly at Rome who had
not been physically circumcised, but they had faith just like Abraham had before Yahuwah told him to be
circumcised.

4:12 and the father of circumcision to those who not only are of the circumcision, but
who also walk in the steps of the faith which our father Abraham had while still
uncircumcised.

Abraham was also the father of the Yahuwdim members based on their acquisition of the faith he had
prior to his physical cutting—not because of the length of time they had physically observed the law.

4:13 For the promise that he would be the heir of the world was not to Abraham or to
his seed through the law, but through the righteousness of faith.

The original promise that Yahuwah made to Abraham was made at the time Yahuwah called him from his
homeland, while he was still uncircumcised.

GEN 12:2 “I will make you a great nation; I will bless you and make your name great; and
you shall be a blessing.”

It was not Abraham’s past deeds that caused Yahuwah to make the promise; it was the faith he exhibited.

4:14 For if those who are of the law are heirs, faith is made void [JNT: “pointless”] and
the promise made of no effect [JNT: “worthless”],

If salvation can be earned through works, then faith is unnecessary.

GAL 3:18 For if the inheritance is of the law, it is no longer of promise; but Yahuwah gave it
to Abraham by promise.

The promise of inheritance is worthless because there is no way that a person could ever become an heir
of the world through works apart from faith, as the next verse reveals.

4:15 because the law brings about wrath; for where there is no law there is no
transgression [JNT: “violation”].

This is a reference to the physical effort in keeping the law, which the Yahuwdim were attempting to do.
There is no room for error. If a person thought salvation could be earned through works, then he would be
required to live a life without error, without making a mistake—one mistake, all the works would be
nullified and eternal life would be cancelled out. All that the works would have accomplished would be
nothing, because there is nothing that can undo the mistake. The promise of eternal salvation would be
worthless because no human being can live a life without making mistakes. This is the result of the
decision that Adam made in the Garden of Eden. Paul will go into this in more detail in Chapter 5. The

Page 34 of 121
only way a person could earn salvation by works is if there was no law, that way they would have no sin
to cancel out their works.

4:16 Therefore it is of [JNT: “The reason the promise is based on”] faith that it might be
according to grace, so that the promise might be sure to all the seed, not only to those
who are of the law, but also to those who are of the faith of Abraham, who is the father
of us all

This promise of salvation, to be an heir of the world, is of faith. It is not based upon works; it is based
upon faith, belief, a spiritual state of mind. It is not limited only to the ones who have a certain physical
ability because of heredity or environment; but to all who have the same faith of Abraham.

4:17 (as it is written, "I have made you a father of many nations" [GEN 17:5]) in the
presence of Him whom he believed, even Yahuwah, who gives life to the dead and calls
those things which do not exist as though they did;

The primary reference in the latter part of this verse is not to the resurrection from the dead, but rather to
making it possible for Abraham and Sarah to produce a child.

4:18 For he was past hope, yet in hope he trusted [NKJ: “believed”] that he would indeed
become a father to many nations, in keeping with what he had been told, "So many will
your seed be." (JNT)

Abraham had no reason to hope, not when it came to looking realistically at the situation and then
drawing a conclusion. It was contrary to hope, there was no way, physically, that he and Sarah could have
a child.

4:19 And not being weak in faith, he did not consider his own body, already dead [PHL:
“his own impotence”] (since he was about a hundred years old), and the deadness of
Sarah's womb.

Abraham was impotent, he could not sire children, his body was incapable of producing life. Added to
this, Sarah was beyond childbearing age; she had gone through menopause. Both were physically
incapable of producing children. So, Abraham had hope when all physical circumstances indicated
Yahuwah’s promise would require the impossible.

4:20-22 He did not waver at the promise of Yahuwah through unbelief, but was
strengthened in faith, giving glory to Yahuwah [JNT: “On the contrary, by trust he was
given power as he gave glory to Yahuwah”], and being fully convinced that what He had
promised He was also able to perform. And therefore "it was accounted to him for
righteousness."

The faith possessed by Abraham originated as an act of grace from Yahuwah (HEB 12:2), causing
Abraham to be totally convinced and convicted that Yahuwah had the power to do what He had promised.
It was that state of mind that was credited as righteousness to Abraham.

4:23-24 Now it was not written for his sake alone that it was imputed to him, but also
for us. It shall be imputed to us who believe in [KJV: “on”] Him who raised up
Amanuwal our Sovereign from the dead,

Page 35 of 121
Just as Yahuwah gave life to Abraham and Sarah's bodies so they could have Isaac, so Yahuwah gave life
to Amanuwal by resurrecting Him from the dead.

4:25 Who was delivered for our offences [NIV: “sins”], and was raised again for our
justification [MOF: “that we might be justified”]. (KJV)

The word "offences" is from the Greek word "paraptoma", which means "to fall aside". Amanuwal
Ha’Mashyach was put to death because we have fallen aside from keeping the law. He was put to death
for our offences. He was the offering and sacrifice for all sins.

EPH 5:2 And walk in love, as Amanuwal also has loved us and given Himself for us, an
offering and a sacrifice to Yahuwah for a sweet-smelling aroma.

Paul states in 1CO 15:17, that: “If Amanuwal has not risen, then our faith is in vain”. We would still
be in our sins—unjustified—if Amanuwal had not been resurrected. Justification requires a risen
Mashyach who can live in the repentant and grant them His faith.

Romans: Chapter 5
5:1 Therefore, having been justified by faith, we have peace with Yahuwah through our
Sovereign Amanuwal Ha’Mashyach,

Justification Through Amanuwal

As Paul has just concluded proving, it is by the faith of Amanuwal Ha’Mashyach that our justification is
made possible—not by our works!

Once we are justified and have the penalty of sin removed, a state of peaceful harmony is established
between Yahuwah and us.

COL 1:20 and by Him to reconcile all things to Himself, by Him, whether things on earth or
things in heaven, having made peace through the blood of His cross.

5:2 through whom also we have access by faith into this grace [GSP: “the favor of
Yahuwah”] in which we stand, and rejoice in [JNT: “so let us boast about the”] hope of the
glory of Yahuwah [REB: “divine glory that is to be ours”].

Boast of Yahuwah’s Glory

After having addressed the emptiness of boasting about human accomplishment earlier, Paul now states
that the only allowable boasting concerns either Yahuwah's greatness, or what Yahuwah will do for us.

JER 9:23-24 Thus says Yahuwah: "Let not the wise man glory in his wisdom, let not the
mighty man glory in his might, nor let the rich man glory in his riches; but let him who
glories glory in this, that he understands and knows Me, that I am Yahuwah, exercising
loving kindness, judgment, and righteousness in the earth. For in these I delight," says
Yahuwah.

Paul emphasizes that we can boast about the hope of salvation and the glory of eternal life that awaits us
because of the faithfulness of Yahuwah's promise.

Page 36 of 121
 5:3 And not only that, but we also glory in [JNT: “let us also boast in our”] tribulations
[NRS: “sufferings”]…

Tribulations
In order to receive the divine glory, we must go through a process of preparation. Paul says if we want to
rejoice about any physical endeavor, then let it be concerning this process.

5:3-4 …knowing that tribulation [NRS: “suffering”] produces perseverance [NRS, JNT:
“endurance”; KJV: “patience”]: and perseverance, character [NAS: “proven character”;
KJV: “experience”]; and character, hope.

Suffering produces perseverance or patience, and perseverance produces character. The word "character"
is from the Greek "dokime" which means "proven trustworthy through testing". Patiently enduring
through suffering is the test which proves one's faithfulness to one's belief. The outcome of this procedure
is hope!

The apostle Peter also emphasized the importance of this procedure for testing the depth of a follower's
conviction.

1PE 1:6-7 ...you have been grieved by various trials, that the genuineness of your faith, being
much more precious than gold that perishes, though it is tested by fire, may be found to
praise, honor, and glory at the revelation of Amanuwal Ha’Mashyach, Peter goes on to
explain the need to rejoice when these trials come.

1PE 4:12-13 Beloved, do not think it strange concerning the fiery trial which is to try you, as
though some strange thing happened to you; but rejoice to the extent that you partake of
Amanuwal's sufferings, that when His glory is revealed, you may also be glad with exceeding
joy.

5:5 Now hope does not disappoint, because the love of Yahuwah has been poured out in
our hearts by the Kadosh Ruwach who [KJV: “which”] was given to us.

Once hope is established, there is no question in the believer's mind that Yahuwah will fulfill His
promise. This is due to the recognition provided by the Ruwach of Yahuwah that Yahuwah is totally
focused on providing for His children; His concern is completely outgoing. The primary focus of hope is
on the resurrection to life.

Gift of the Kadosh Ruwach

The Kadosh Ruwach comes to us as a gift; we are told it is given to those who obey Yahuwah.

ACT 5:32 And we are His witnesses to these things, and so also is the Kadosh Ruwach whom
Yahuwah has given to those who obey Him.

Once the Kadosh Ruwach is given, obedience is still required.

5:6 For when we were still without strength [JNT, NAS: “helpless”; NIV: “powerless”;
NRS: “weak”], in due [REB: “at the appointed”] time Amanuwal died for the wicked.

Page 37 of 121
Amanuwal, Our Strength
We were without strength when we were apart from Yahuwah, without Amanuwal, cut off from the
power He possesses.

PHI 4:13 I can do all things through Amanuwal who strengthens me.

Our strength, the ability to do the works, the ability to have this righteousness that Yahuwah wants us to
have, must come through Amanuwal Ha’Mashyach. He is the one that does the works!

When we were oblivious to our shortcomings and sins, before we were called, while we were wicked, the
sacrifice required for our justification had already been made. That sacrifice came at a predetermined time
in human history—at the appointed time!

GAL 4:4-5 But when the fullness of the time had come, Yahuwah sent forth His Son, born of a
woman, born under the law, to redeem those who were under the law, that we might receive
the adoption as sons.

5:7 Now it is a rare event when someone gives up his life for the sake of somebody
righteous, although possibly for a truly good person one might have the courage to die.
(JNT)

A Rare Event
Paul says that it is hard to conceive that any human being would lay down his life for another, even if that
person possesses righteous qualities! It is not logical, and it is hard to conceive of, but it is possible that
there would be someone who would lay down his or her life for another person who is considered "good"
by human standards. However, no human would be motivated to give his life for someone who was evil.

5:8 But Yahuwah demonstrates His own love toward us, in that while we were still
sinners, Amanuwal died for us.

We, as Sinners
By using the pronoun "we" Paul amplifies the point he has been making for those who self-righteously
thought their physical obedience was earning them justification. It was while we (each and every one of
us) were not good, while we were not righteous, when we were wicked scum that Amanuwal gave His
righteous, sinless life for us.

5:9 Much more then [GSP: “it is far more certain that”], having now been justified by His
blood, we shall be saved from wrath through Him.

Justification by Blood
Paul again repeats that forgiveness is made possible by the death that Amanuwal suffered through the loss
of His blood, not because we earned it through our efforts.

Salvation from His Wrath

We are saved from the wrath that Paul mentioned in 1:18—the wrath of Yahuwah which is the
punishment on the wicked. Justification, the forgiveness of sins, is accomplished by Amanuwal's death
through His shed blood; salvation, or deliverance from the wrath which results from sin, requires the
Savior to live.

Page 38 of 121
 5:10 For if when we were enemies we were reconciled to Yahuwah through the death of
His Son, much more [GSP: “it is far more certain that”], having been reconciled, we shall
be saved by His life.

Enemies of Yahuwah
An enemy of Yahuwah is one who opposes Him and His truth.

COL 1:21 And you, who once were alienated and enemies in your mind by wicked works, yet
now He has reconciled

If Amanuwal was willing to reconcile us when we were in opposition to Him, it is only logical that He
will be even more attentive now that we have responded by surrendering to Him. In fact, due to our
inability to perfectly keep Yahuwah's law, we require His constant attention.

1JO 2:1 My little children, these things I write to you, that you may not sin. And if anyone
sins, we have an Advocate with the Father, Amanuwal Ha’Mashyach the righteous.

Amanuwal, Our Advocate

Amanuwal acts as our High Priest, our Advocate in heaven before the throne of Yahuwah. Without His
presence, there would be no one to intercede for us when we miss the mark and fail to uphold the standard
defined by Yahuwah's law. We must have a living, active Intercessor in order to remain under Yahuwah's
grace. It is in this manner, in addition to His presence in us (GAL 2:20), that we are saved by Him, or
through Him. Paul further elaborates on this point in the latter part of Chapter 8.

5:11 And not only that, but we also rejoice [NRS: “boast”] in Yahuwah through our
Sovereign Amanuwal Ha’Mashyach, through whom we have now received the
reconciliation.

Boasting
Paul comes back to the rejoicing or boasting which is allowable for a follower in verses 2-4; boasting can
only be made in respect to what Yahuwah is doing in us now, or the hope He has promised for the future.
That hope, which is the outcome of the process of enduring suffering, has been made possible because
Amanuwal was resurrected from the dead.

1PE 1:3-6 Blessed be the mighty one and Father of our Sovereign Amanuwal Ha’Mashyach,
who according to His abundant mercy has begotten us again to a living hope through the
resurrection of Amanuwal Ha’Mashyach from the dead, to an inheritance incorruptible and
undefiled and that does not fade away, reserved in heaven for you...In this you greatly
rejoice, though now for a little while, if need be, you have been grieved by various trials,

5:12 Therefore, just as through one man sin entered the world, and death through sin,
and thus death spread to all men, because all sinned

Sin
Here, "sin" is translated from "hamartia", meaning "to miss the mark"; "world" is from "kosmos",
which refers to the arrangement of life and civilization in the creation. Notice, this does not state that sin
entered into the earth, but sin entered into the kosmos. It was Adam that brought sin into the kosmos, the
arrangement of life that Yahuwah established during the week recorded in GEN 1-2. Satan the devil had
already brought sin into the earth, years before; so sin had already been on the earth, but as far as the

Page 39 of 121
kosmos with the presence of man, sin was absent until Adam disobeyed. Yahuwah was very clear when
He revealed the consequences of disobedience and the resulting sin.

GEN 2:17 but of the tree of the knowledge of good and evil you shall not eat, for in the day
that you eat of it you shall surely die.

Sin and the subsequent penalty of death entered the world when Adam failed to obey Yahuwah. His
decision to sin set a precedent, which all of his descendants followed; he chose to take of the tree of the
knowledge of good and evil, which resulted in the whole world being cut off from the tree of life. Adam
chose a way of life for all of his descendants, a way of life based upon trial and error. The process of trial
and error has the inherent inevitability of generating mistakes, of missing the mark, of sin. Therefore,
every descendant of Adam until Amanuwal committed sin and acquired the penalty of death due to each
one's personal sins.

EZE 18:20 The soul who sins shall die. The son shall not bear the guilt of the father, nor the
father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and
the wickedness of the wicked shall be upon himself.

Verses 13-17 are a parenthetical insertion elaborating on the impact of Adam's sin.

5:13 For until the law sin was in the world, but sin is not imputed when there is no law.

Law & Sin

Before the law was ever delivered by Yahuwah from Mount Sinai, both verbally and on stone tablets in
codified form, it was in effect! People were breaking it, committing sin. However, Yahuwah did not
approach the nations of men in their ignorance and point out their guilt to them (ACT 17:30). The laws of
Yahuwah which govern the relationships of man-to-man and man-to-Yahuwah operate just as surely as
the physical laws which He set in motion to govern His creation. If a law is broken, the penalty will be
enacted whether or not a person has had the law brought to his attention. A prime example is the law of
gravity; it is in effect whether a person knows about it or not. If it is broken, injury or even death could be
the required penalty.

5:14 Nevertheless death reigned from Adam to Moses, even over those who had not
sinned according to the likeness of the transgression of Adam, who is a type of [JNT:
“prefigured”; GSP: “foreshadowed”; NIV: “was a pattern of”] Him who was to come.

Death Reigned
The specific sin of Adam was not duplicated by his descendants because they were totally cut off from the
Garden of Eden where the two trees were located. However, they still broke laws and as a result they
died. Death reigned; death had the preeminence over man from Adam to Moses—from the time that
Adam sinned and set the precedent for the kosmos, until Moses, when the law was at last delivered in
codified form at Mount Sinai.

Adam’s Type
Adam was a figure or type, of Amanuwal Ha’Mashyach. One manner in which Adam was a type of
Amanuwal involves each of them being the first in their respective positions.

1CO 15:45-49 And so it is written, "The first man Adam became a living being." The last
Adam became a life-giving spirit. However, the spiritual is not first, but the natural, and
afterward the spiritual. The first man was of the earth, made of dust; the second Man is the

Page 40 of 121
 Sovereign from heaven. As was the man of dust, so also are those who are made of dust; and
as is the heavenly Man, so also are those who are heavenly. And as we have borne the image
of the man of dust, we shall also bear the image of the heavenly Man.

The manner of comparison that Paul makes here is that each of them performed actions which have
affected the whole of humanity. Paul goes on to expound and magnify this point.

5:15 But the free gift is not like the offense. For if by the one man's offense many died,
much more the grace of Yahuwah and the gift by the grace of the one Man, Amanuwal
Ha’Mashyach, abounded to many.

Free Gift of Grace

The "free gift" of Amanuwal Ha’Mashyach refers to the forgiveness of sins, or the act of justification.
The outcome of justification is completely opposite the outcome of Adam's sin. Adam's action consigned
humanity to a kosmos and way of life that meant certain death. Amanuwal’s action provides for the
removal of sins and the extension of grace which yields eternal life.

5:16 Again, the gift of Yahuwah is not like the result of the one man's sin: The judgment
followed one sin and brought condemnation, but the gift followed many trespasses and
brought justification. (NIV)

Timing of the Judgment & Gift

Adam's decision to disobey Yahuwah came before any human sin had been committed; that choice led to
the first sin and resulted in his descendants coming under the penalty of death because they were cut off
from Yahuwah. Amanuwal’s action of granting forgiveness does not occur until after an individual
commits many sins.

5:17 If, by the wrongdoing of one man, death established its reign through that one
man, much more shall those who in far greater measure receive grace and the gift of
righteousness live and reign through the one man, Amanuwal Ha’Mashyach. (REB)

Just as sin and death have origin with the first man Adam, so justification and life originate from
Amanuwal Ha’Mashyach.

Change of Focus
This verse ends the parenthetical insertion dealing with the impact of Adam's sin. Paul now focuses on the
impact of Amanuwal’s faithfulness in making justification possible.

5:18 Consequently, just as the result of one trespass was condemnation for all men, so
also the result of one act of righteousness [NKJ: “one Man's righteous act”] was
justification that brings life for all men. (NIV)

One Trespass, One Righteous Act

Paul now shows how each performed one action which bears on all of humanity. The "one act of
righteousness" was Amanuwal offering Himself as the ransom for all who are enslaved to sin. It was that
one act that made justification possible (3:24-26).

5:19 For as by one man's disobedience many were made sinners, so also by one Man's
obedience many will be made righteous.

Page 41 of 121
Adam's disobedient action is recorded as past tense, yet the impact of that action is still being felt as
every new generation born becomes sinners.

The obedience of Amanuwal refers to His perfectly keeping the law as He yielded to the established plan
of Yahuwah in providing the payment for sins.

REV 13:8 ...the Lamb slain from the foundation of the world.

PHI 2:8 And being found in appearance as a man, He humbled Himself and became obedient
to the point of death, even the death of the cross.

The result of Amanuwal’s action of living without sin is recorded in the future tense. This signifies that
Amanuwal will extend the gift of forgiveness of sins to those who respond to His call to repentance as
each period of judgment (day of salvation) comes upon different groups of humanity.

5:20 Moreover the law entered that the offense might abound [NIV: “increase”]….

Increase of Offense
The Greek "paraptoma" is used again here translated "offense" and refers to sin caused by falling aside.
The law was written when it was given by Yahuwah in the form of ten commandments from Mount Sinai.
Yahuwah codified the law for Israel so that the nation would know exactly what constituted sin (3:20 “by
the law is the knowledge of sin”). It would prove to Israel, and ultimately to all of mankind that the law
could not be fully kept without help; they could not keep the law under their own power.

5:20-21 …But where sin abounded [NIV: “increased”], grace abounded much more, so
that as sin reigned in death, even so grace might reign through righteousness to eternal
life through Amanuwal Ha’Mashyach our Sovereign.

Grace Abounds
To the justified, the law continues to reveal more of their previously hidden sins which, if left unrepented
of, lead to death. Thankfully, Yahuwah's free gift also includes grace which extends Yahuwah's
forgiveness for the repentant so that all sin is covered, giving assurance of everlasting life.

Romans: Chapter 6
6:1 So then, are we to say, "Let's keep on sinning, so that there can be more grace"?
(JNT)

More Grace?
Paul poses this question because he does not want anyone to misconstrue the availability of grace.

6:2 Certainly not! How shall we who died to sin live any longer in it?

Living in Sin
Paul has shown earlier in this letter that: only those who keep the law can be justified (2:13); yet it is
faith, not the keeping of the law, that makes forgiveness possible (3:20, 28); faith compels those who are
justified to keep the law (3:31). These points reveal that all who are justified understand the need to avoid
further sin through keeping the law.

Paul now expounds the thrust of these opening verses through Chapter 8.

Page 42 of 121
 6:3 Or do you not know that as many of us as were immersed into Amanuwal
Ha’Mashyach were immersed into His death?

The ordinance of immersion symbolically pictures a severance from life through death and burial.

6:4 Therefore we were buried with Him through immersion into death, that just as
Amanuwal was raised from the dead by the glory of the Father, even so we also should
walk in newness of life [JNT: “live a new life”; REB: “set out on a new life”].

Buried via Immersion

The word "immersion" is from the Greek word "baptisma", which refers to being immersed and pictures
being buried (COL 2:12). To be buried in water means to be completely submerged in it; immersion
requires a pool of water.

JOH 3:23 Now John also was immersing in Aenon near Salim, because there was much water
there. And they came and were immersed.

Burial is the most obvious confirmation of death. Immersion confirms our commitment to put to death our
desire to sin. Those who are immersed are severed from the world by water.

Amanuwal was severed from the world by death and then sealed in a tomb for three days and nights.
Exactly three days after He died on the stake, while still in the tomb, Amanuwal was resurrected by the
power of the Father; this is the meaning of the term "by the glory of the Father", which was used in
reference to the resurrection of Lazarus in:

JOH 11:39-40 Amanuwal said, "Take away the stone." Martha, the sister of him who was
dead, said to Him, "Sovereign, by this time there is a stench, for he has been dead four days."
Amanuwal said to her, "Did I not say to you that if you would believe you would see the glory
of Yahuwah?"

Amanuwal was resurrected to eternal life—not the same life He lived in the flesh from His conception
until His death over 34 years later. In like fashion, those who come out of the waters of the immersion al
grave have been raised up to live different lives than the ones they lived prior to immersion. Amanuwal
was raised up as a glorified spirit being; we are raised up from the waters to walk the same path that He
walked while in the flesh. It is a new path, a new direction, totally different from the direction we were
going prior to Yahuwah's call, and our subsequent repentance and immersion.

6:5 For if we have been united [REB: “identified”] with Him in a death like His, we will
also be united [REB: “identified”] with Him in a resurrection like His. (JNT)

Not only does coming out of the immersion al grave represent the beginning of a new sin-free life in the
flesh, it also symbolizes the fact that those who faithfully follow the example set by Amanuwal while He
was in the flesh will be resurrected and given eternal life just as the Father gave it to Amanuwal.

COL 3:1-4 If then you were raised with Amanuwal, seek those things which are above, where
Amanuwal is, sitting at the right hand of Yahuwah. Set your mind on things above, not on
things on the earth. For you died, and your life is hidden with Amanuwal in Yahuwah. When
Amanuwal who is our life appears, then you also will appear with Him in glory.

Page 43 of 121
 6:6 We know that our old self was put to death on the execution stake with Him, so that
the entire body of our sinful propensities [NKJ: “body of sin”] might be destroyed [REB:
“for the destruction of the sinful self”], and we might no longer be enslaved to sin. (JNT)

Death of the Old Self

What made possible the death of “our old self” occurred at the time Amanuwal died while hanging from
the crucifixion pole.

GAL 2:20 I have been crucified with Amanuwal; it is no longer I who live, but Amanuwal
lives in me; and the life which I now live in the flesh I live by faith in the Son of Yahuwah,
who loved me and gave Himself for me.

Entire Body of Sin

The "body of sin" refers to all of the sinful inclinations which result from yielding to the lust of the flesh,
the lust of the eyes and the pride of life. Amanuwal specified that those propensities originate out of the
heart of man.

MAR 7:21-23 "For from within, out of the heart of men, proceed evil thoughts, adulteries,
fornications, murders, thefts, covetousness, wickedness, deceit, licentiousness, an evil eye,
blasphemy, pride, foolishness. All these evil things come from within and defile a man."

Just as the "body of sin" is connected to defilement from the heart, so the destruction of the "body of sin"
is compared to the circumcision of the heart.

COL 2:11 In Him you were also circumcised with the circumcision made without hands, by
putting off the body of the sins of the flesh, by the circumcision of Amanuwal,

When the heart has been relieved of its calloused covering, a new relationship is to exist between
Yahuwah and us. The whole way of life we lived, up to the time we were led to repentance, has been put
into a watery grave. That sinful way of life remains there; it did not follow us up out of the water, and
should no longer be a part of us.

COL 3:5-9 Therefore put to death your members which are on the earth: fornication,
uncleanness, passion, evil desire, and covetousness, which is idolatry. Because of these
things the wrath of Yahuwah is coming upon the sons of disobedience, in which you also once
walked when you lived in them. But now you must also put off all these: anger, wrath, malice,
blasphemy, filthy language out of your mouth.

Do not lie to one another, since you have put off the old man with his deeds, Paul does not say that we
will not sin, but that we should no longer be enslaved by it. We are no longer under its authority or
jurisdiction and should not bow down to it nor serve it!

6:7 For he who has died has been freed [KJV marg: “justified”] from [GSP: “is free from the
claims of”] sin.

Freedom
Those who have surrendered their lives through repentance and immersion have put to death the sinful
lives they previously lived. Their former lives died through repentance and were buried in immersion.
When this is done their sins are forgiven and they are justified—released from the penalty of sin.

Page 44 of 121
 ACT 2:38 Then Peter said to them, "Repent, and let every one of you be immersed in the name
of Amanuwal Ha’Mashyach for the remission of sins; and you shall receive the gift of the
Kadosh Ruwach.”

6:8 Now if we died with Amanuwal, we believe that we shall also live with Him,

With Amanuwal
Faith led us to see the necessity of putting to death the old manner of life we lived; it also helps us to
understand our need for Amanuwal's involvement in the new manner of life we now must live (GAL
2:20).

6:9 knowing that Amanuwal, having been raised from the dead, dies no more. Death no
longer has dominion [JNT: “authority”] over Him.

One Physical Death

It will never be required of Amanuwal to die again. He died once. Even if Yahuwah chooses billions of
years from now to increase the size of His Family and creates another physical universe and puts more
human beings on one or more planets somewhere, offering them salvation—forgiveness will be possible
for them then because Amanuwal has died for them long, long ago. He is the only Savior. His death, that
one single death, is all that is required forever.

Death has no more control over Him; in fact, the only claim death ever had on Him was when He
voluntarily took humanity's sins upon Himself. Death took His life for those sins, but once He
surrendered

His life on behalf of the sins of mankind, death was required to release Him because He had never sinned.

6:10 For the death that He died, He died to sin once for all [JNT: “For His death was a
unique event that need not be repeated”]; but the life that He lives, He lives to Yahuwah.

The Life Lived

His whole approach is to live unto Yahuwah; to do what the Father would have Him to do—to live by the
law, and reflect the character and the mind of Yahuwah.

6:11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to
Yahuwah in [KJV: “through”] Amanuwal Ha’Mashyach our Sovereign.

Alive Through Amanuwal

Just as death now has absolutely no mastery over Amanuwal, so sin should have no mastery over us.
While being no more responsive to sin than a dead man is to life, we must be keenly responsive to
following the obedient example of Amanuwal (1PE 2:21-22). This is the way our lives should be lived!

6:12 Therefore sin must no longer reign in your mortal body, exacting obedience to the
body's desires [NKJ: “lusts”; GSP: “cravings”]. (REB)

Extract Obedience
After explaining the state of mind a True follower should have, Paul now exhorts us to take defensive
action to prevent sin from having its way with us. We must not give in to the sinful lusts and desires of
this flesh.

Page 45 of 121
 6:13 and do not offer any part of yourselves to sin as an instrument for wickedness. On
the contrary, offer yourselves to Yahuwah as people alive from the dead, and your
various parts to Yahuwah as instruments for righteousness. (JNT)

Offering to Sin
The Greek word for "offer" refers to making a conscious decision to voluntarily surrender. The word
instrument" is from the Greek "hoplon" which is also translated "weapon". A weapon is generally used
to fight against an opponent. We are cautioned to take care and not surrender to sin because in so doing
we fight against Yahuwah's law. In contrast to offering ourselves as the weapons of sin, we should yield
ourselves to Yahuwah as weapons against sin.

2CO 10:4-5 For the weapons of our warfare are not carnal but mighty in Yahuwah for
pulling down strongholds, casting down arguments and every high thing that exalts itself
against the knowledge of Yahuwah, bringing every thought into captivity to the obedience of
Amanuwal.

We are to fight against our sinful desires by doing what Yahuwah commands us to do—to be instruments
of righteousness. Since all of Yahuwah's commandments are righteousness (PSA 119:172), we are to
keep His commands, to live by the law.

Paul describes the approach that we should have when yielding ourselves to Yahuwah to be used as His
weapons: as those that have returned from the dead! In other words, we should offer ourselves
wholeheartedly with joy and gratitude! Although the primary emphasis refers to literally being brought
back from the dead, we must not overlook the attitude we should have based on our resurrection from
death and the grave pictured by rising from the immersion al waters which was covered earlier in this
chapter.

6:14 For sin shall not have dominion over you [GSP: “must no longer control you”; NIV:
“shall not be your master”], for you are not under law but under grace.

No Longer a Slave to Sin

As Paul has repeatedly emphasized, we have died to sin. A slave is released from the control of his master
when he dies. Having come back from the dead we must not put ourselves again under the evil master of
sin.

Under the Law/Grace

Those "under the law" are those who continue to sin and remain under the penalty of the law. Those who
are not "under the law" are those who have repented of their transgressions against the law, and turned
from disobedience to obedience because of faith; after having accepted the sacrifice of Amanuwal as
payment for the penalty they incurred by disobeying the law, they are pardoned and come "under grace"!

6:15 What then? Shall we sin because we are not under law but under grace? Certainly
not!

Sin?
Paul asks this outlandish question about having freedom to disobey the law and do whatever we want
since we are no longer under the law. As we saw in the last verse, not being under the law does not mean
we are not to keep the law, rather it means that we are no longer under the penalty incurred by disobeying
the law because we have died to sin.

Page 46 of 121
Under Grace
He also includes in this question whether or not being under grace grants freedom to sin. Anyone who
would draw this conclusion is ignorant of what grace is. Grace is an undeserved gift; grace is similar to a
pardon granted to a criminal. A criminal which is granted a pardon is released from the sentence imposed
upon him for his crimes. He is then never again held responsible for those particular crimes. But, is he
then free to go out and do anything he wants to do? Does the pardon grant him a license to go out and
commit those same crimes again? Of course not! The pardon only released him from the penalty imposed
for his former crimes. Coming “under grace” means Yahuwah does not impute sin (which would require
the penalty for sin) to those who have buried the “old self” and are now walking in newness of life. Those
under grace understand the importance of keeping the Ten Commandments and not committing the
infractions that required a pardon from Yahuwah in the first place.

6:16 Do you not know that to whom you present yourselves slaves to obey, you are that
one's slaves whom you obey, whether of sin to [JNT: “which leads to”] death, or of
obedience to righteousness [JNT: “which leads to being made righteous”]?

To show the fallacy of the idea that transgressing the law is permissible for those under grace, Paul points
to the relationship of a slave to his master. We are slaves—we are possessions of whatever we submit
ourselves to. Paul shows there are two choices:

1. sin, which is disobedience to Yahuwah's commandments (1JO 3:4), or

2. obedience to righteousness, which is keeping Yahuwah’s commandments (PSA 119:172).

There is no middle ground; we can serve only one master.

MAT 6:24 “No one can serve two masters; for either he will hate the one and love the other,
or else he will be loyal to the one and despise the other. You cannot serve Yahuwah and
mammon.”

Any who think that grace allows them to disobey Yahuwah's law have chosen sin as their master and will
find themselves back under the law and its penalty, which is death. Amanuwal clearly stated that those
who sin are slaves of sin:

JOH 8:34 Amanuwal answered them, "Most assuredly, I say to you, whoever commits sin is a
slave of sin.”

6:17 By Yahuwah's grace, you, who were once slaves to sin, obeyed from your heart the
pattern of teaching [NKJ: “form of doctrine”] to which you were exposed [NIV:
“entrusted”; GSP: “that you received”]. (JNT)

By Yahuwah’s Grace
One aspect of Yahuwah's grace or favor is the extension of His calling to a privileged few during the
present day of salvation (JOH 6:44); this is to what Paul alludes in the opening phrase of this verse. Those
who deeply comprehend the magnitude of Yahuwah's invitation respond by repenting of pursuing their
ways, choosing rather to put Yahuwah first and follow the example of Amanuwal Ha’Mashyach (LUK
14:26-33).

6:18 And having been set free from sin, you became slaves of righteousness.

Page 47 of 121
Freedom into Slavery
Repentance for disobeying Yahuwah's law, burial of the old self and coming under the blood of
Amanuwal sets one free from the master of sin; this makes possible the procurement of a new master. In
fact, the only way to come under the blood of Amanuwal is to agree to submit to Amanuwal and His
directions, and He directs those who have repented of the way of life which leads to death—because they
desire eternal life to keep the commandments (MAT 19:17) which are righteousness (PSA 119:172).

6:19 I speak in human terms because of the weakness of your flesh [NRS: “because of
your natural limitations”]. For just as you presented your members as slaves of
uncleanness, and of lawlessness leading to more lawlessness, so now present your
members as slaves of righteousness for holiness.

Paul points out that his comparison of the new way of life to slavery emphasizes the inability of those in
the flesh to function completely on their own; all people will yield themselves to influences outside of
themselves. He will develop this thought further in Chapters 7 and 8.

Presented as Slaves
He exhorts us to pursue obedience to the law (righteousness) just as diligently as we once pursued the
way of disregarding Yahuwah's law (lawlessness).

6:20 For when you were slaves of sin, you were free in regard [PHL: “owed no duty”] to
righteousness.

When sin was your master, you owed no allegiance to righteousness as a master. When you were the
servants of sin, you were free from the control of righteousness; you did what your master, sin, told you
to do.

6:21 but what benefit did you derive from the things of which you are now ashamed?
The end result of those things was death. (JNT)

What did you earn from all of the time that you spent under this master we call sin? What do you have
that you can look to and say, this is what I have earned? The outcome of the way you lived, when sin was
your master, was death. Death is the only thing you have been able to produce after all the years you have
served the master of sin.

6:22 But now that you have been set free from sin and have become slaves to Yahuwah,
the benefit you reap leads to holiness, and the result is eternal life. (NIV)

Being set free from sin as our master, so that we can serve Yahuwah as our master, allows us to enter a
state of holiness. We are, in fact, required to be kadosh—to be separate from anything polluted or
profane. Peter emphasized this point in his first letter.

1PE 1:15-16 but as He who called you is kadosh, you also be kadosh in all your conduct,
because it is written, "Be kadosh, for I am kadosh."

Being kadosh requires obedience to all ten of Yahuwah's commandments (LEV 19:3-20:10). The
application of the law sanctifies or sets us apart from the world which has given itself over to sin; the
outcome of sanctification is eternal life.

Page 48 of 121
 6:23 For the wages of sin is death; but the gift of Yahuwah is eternal life through
Amanuwal Ha’Mashyach our Sovereign. (KJV)

Wages & The Gift

These are the facts! If we were paid what we deserve—what we have earned on our own—the payment
would be death! Fortunately, Yahuwah is willing to forgive us and substitute the death of the Savior for
what we have earned.

GAL 6:7-8 Do not be deceived, Yahuwah is not mocked; for whatever a man sows, that he
will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows
to the Ruwach will of the Ruwach reap everlasting life.

Since eternal life is a gift, a legalistic approach to the law will not earn anyone eternal life. Individual
effort alone is hopeless. Eternal life can be attained no other way than through Amanuwal Ha’Mashyach,
and comes as Yahuwah's gift!

Romans: Chapter 7
Chapter Focus
Within this chapter, Paul emphasizes that although the Law is spiritual, it cannot release anyone from the
grip and penalty of sin.

7:1 Or do you not know, brethren (for I speak to those who know [Greek: “ginosko”,
meaning "perceive"] the law), that the law has dominion over a man as long as he lives?

Law’s Dominion
Paul emphasizes a point which he says was common understanding in the Assembly: that the law of
Yahuwah which regulates all relationships between man and man, and between man and Yahuwah, is
always in force. He now gives an example of the only time when the power of the law ceases to have
force on a person.

7:2 For the woman who has a husband is bound [Greek: “deo”, meaning "knit,” or “tied
together"] by the law to her husband as long as he lives. But if the husband dies, she is
released from the law of her husband.

Example of the Law

In order to explain the binding force of law, Paul uses the example of the law which regulates marriage
within the Assembly.

1CO 7:39 A wife is bound by law as long as her husband lives; but if her husband dies, she is
at liberty to be married to whom she wishes, only in Yahuwah.

Death ends the binding force of the law.

7:3 So then if, while her husband lives, she marries another man, she will be called an
adulteress; but if her husband dies, she is free from that law, so that she is no
adulteress, though she has married another man.

This conclusion is reached based on what Amanuwal taught regarding the law regulating marriage.

Page 49 of 121
 MAT 19:5-6, 9 “and said, 'For this reason a man shall leave his father and mother and be
joined to his wife, and the two shall become one flesh'? So then, they are no longer two but
one flesh. Therefore what Yahuwah has joined together, let not man separate...And I say to
you, whoever divorces his wife, except for sexual immorality, and marries another, commits
adultery; and whoever marries her who is divorced commits adultery.”

Once her husband dies, the law that bound them as one flesh ceases to have force. Remarriage is possible
because she is no longer under the binding force of the law of marriage.

7:4 Therefore, my brethren, you also have become dead to the law through the body of
Amanuwal, that you may be married [NAS: “might be joined”; NIV: “might belong”] to
another, even to Him who was raised from the dead, that we should bear fruit to
Yahuwah.

Dead to the Law

The woman who was bound to her husband was released from the law which bound her when he died,
permitting her to be married again. In like manner, we who were bound to sin, were released from what
the law required for having sin as our master—the penalty of death—when we died with Amanuwal upon
repentance and immersion (6:2-7)! This permits us to enter into a new binding relationship: a marriage to
Amanuwal Ha’Mashyach.

It is important to note that the law did not die—we did! Becoming dead to the law does not mean that we
must no longer keep it. It simply means that the penalty of the law no longer has authority over us; we are
no longer condemned by the law!

Now that we have been released from the penalty required by the law for our failure to keep it flawlessly,
we are joined to Amanuwal, so that by His presence we produce fruit acceptable to Yahuwah.

JOH 15:4-5 “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it
abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the
branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do
nothing.”

7:5 For when we were in the flesh [NIV: “controlled by the sinful nature”], the motions
[Greek: pathema”, meaning "sufferings"] of sins [LAM: “pains of sin”; NAS, NRS: “sinful
passions”], which were by the law, did work in our members to bring forth fruit unto
death. (KJV)

Pains of Sin
Prior to repentance and immersion, before putting to death the old self, we experienced sufferings due to
the failure of keeping the law. Any time the law is transgressed a penalty must be paid, and suffering is
part of the penalty.

Bringing Forth Fruit Unto Death

When sin was our master, the total production of our efforts (our fruit) was death. We had a track record
of missing the mark—of failing to keep the law.

Page 50 of 121
 7:6 But now we have been delivered from the law, having died to what we were held by, so
that we should serve [Greek: “douleuo”, meaning "be in bondage to"] in the newness of the
Ruwach and not in the oldness of the letter.

Delivered From the Law

This does not say that we are released from the need to keep the law any longer; it does say that we have
been released from the penalties the law requires for disobedience. We have been released from the death
penalty.

Serving in the oldness of the letter is the reference to a legalistic approach in keeping the law, referring to
keeping the law by human effort alone, with the thought that salvation can be earned. But we are to serve
in newness of the spirit, referring to serving the requirements of the law after a change in heart (JER
31:30-33) and acknowledging that salvation can only come as a gift.

7:7 What shall we say then? Is the law sin? Certainly not! On the contrary, I would not
have known sin except through the law. For I would not have known covetousness [JNT:
“what greed is”] unless the law had said, "You shall not covet."

Questions
Is the law identical with sin? Is the law evil? Absolutely not. The law does not cause anyone to sin; it only
identifies sin. The law uncovers hidden sin so that it can be dealt with—repented of and forgiven.

Coveting
Paul said there was no way he could perceive that coveting was a sin on his own. He had no problem
perceiving that putting non-gods before Yahuwah was a sin; the same with idolatry, dishonoring parents,
murder, adultery, stealing, and lying! All of these things can be discerned as sin from the repercussions
which follow their perpetration: others are being hurt or harmed. However, when considering coveting,
others are not being harmed. Paul did not see that coveting was hurting him; he did not perceive that
desiring something in the wrong way was sin. So, he said the only way he could have known the truth
about coveting is that the law defined it as sin.

7:8 But sin, taking opportunity by [JNT: “afforded by”] the commandment, produced in
me all manner of evil desire. For apart from the law sin was dead.

Once Paul realized that covetous thoughts were sinful, he saw himself in a totally new light: he had far
more imperfections than he thought he had. Prior to the law revealing this understanding, Paul was in
blissful ignorance: the sin of coveting was dead to his comprehension.

7:9 And I was once alive apart from [JNT: “outside the framework of”] the Law; but when
the commandment came, sin became alive, and I died; (NAS)

Life & Death

Prior to Yahuwah's calling, Paul was meticulous in his legalistic approach to the law (PHI 3:6). Under
legalism, the goal was to physically fulfill the law. During that time, Paul says he was alive because he
did not understand the internal requirement of the law. In his ignorance he did not know his practice was
wrong and could not see that death was hanging over his head.

However, after Yahuwah's calling, when the internal application finally dawned upon Paul, he saw he was
wrong—that sin was alive in his life—and understood he needed to die with Amanuwal (6:6).

Page 51 of 121
 7:10 And the commandment, which was to bring life, I found to bring death.

7:10 The commandment, which was meant to be a direction to life, I found was a
sentence to death. (PHL)

All of the commandments are ordained to life based upon Amanuwal’s statement: "If you want to enter
into life, keep the commandments" in MAT 19:17. Paul is still making reference to the 10th
commandment. Why did he find it to be unto death? Because he found he could not keep it perfectly; it
was difficult to always keep his desires under control. Coveting, desiring something wrongly, illicitly, is
sin—and sin requires death. So Paul found that he did not have the same control over his mind that he had
over his body. He could keep his foot from defiling the Sabbath; he could hold his hand back from
murder and stealing; and he could bite his tongue and not bear false witness. But when it came to
controlling his mind, he found he was having a difficult time. The commandment was ordained to life all
right, but he found he could not keep it under his own power.

7:11 For sin, seizing the opportunity afforded by the commandment, deceived me; and
through the commandment, sin killed me. (JNT)

This verse explains how the commandment brought death to Paul. It was not the commandment itself that
brought death—it was the sin which the commandment identified that required the penalty of death. Paul
emphasized that sin deceived him—that sin has a way of trapping a man unawares.

HEB 3:13 but exhort one another daily, while it is called "Today," lest any of you be
hardened through the deceitfulness of sin.

7:12 Therefore the law is kadosh, and the commandment kadosh and just [NAS:
“righteous”] and good.

Kadosh & Good

This summation is the answer to the question Paul posed in verse 7: "Is the law sin?" The ten
commandments which are the foundation of the law are kadosh; "the commandment" refers to the 10th,
the one he has been discussing. Sin is not kadosh, unjust and evil. Since the law, composed of the ten
commandments, is kadosh, just and good, it is clear the law cannot be identical to sin. Yet, the law is
necessary in order to identify sin.

7:13 Has then what is good become death to me? Certainly not! But sin, that it might
appear sin, was producing death in me through what is good, so that sin through the
commandment might become exceedingly sinful.

7:13 Can it be that something that is intrinsically good could mean death to me? No,
what happened was this. Sin, at the touch of the Law, was forced to show itself as sin,
and that meant death for me. The contact of the Law showed the utterly sinful nature of
sin. (PHL)

Sin = Death
The law, which is good, did not necessitate death—sin did! It was sinning—doing what is contrary to the
law—that made death necessary.

Page 52 of 121
 7:14 For we know that the law is spiritual [JNT: “of the spirit”; PHL: “concerned with the
spiritual”], but I am carnal [JNT: “bound to the old nature”; GSP: “physical”; NRS: “of the
flesh”], sold under [NAS: “into bondage to”] sin.

Law = Spiritual
The law is on a spiritual plane; human beings are on a physical plane. Paul stated that he was carnal,
which meant that he continued to be subject to the pulls of the flesh (1JO 2:16).

7:15 I don't understand my own behavior—I don't do what I want [NKJ: “will”] to do;
instead, I do the very thing I hate! (JNT)

I Don’t
Paul now goes on to explain the True follower's dilemma: the ability to discern what is right, but unable
to do it; and the ability to recognize what is wrong, but unable to resist doing it.

MAT 26:41 “Watch and pray, lest you enter into temptation. The Ruwach indeed is willing,
but the flesh is weak.”

7:16-17 If, then, I do what I will not to do, I agree with the law that it is good. But now,
it is no longer I who do it, but sin that dwells in me.

Sin Dwells in Me
By establishing his determination to resist sin, even when he failed to do so, Paul confirmed his
agreement with the righteous requirements of the law. When he failed to keep the law, it was not because
he disagreed with it or rebelled against it; rather it was because sin overpowered him.

7:18 For I know that in me (that is, in my flesh [JNT: “old nature”]) nothing good dwells;
for to will is present with me, but how to perform what is good I do not find [REB: “the
ability to effect it is not”].

The nature of every human is influenced by the lust of the flesh, the lust of the eyes and the pride of life;
all exert pressure to be satisfied. Paul had the determination to resist the lusts which lead to sin, but found
that by his own power he was incapable of resisting sin.

7:19-20 For the good that I will to do, I do not do; but the evil I will not to do, that I
practice. Now if I do what I will not to do, it is no longer I who do it, but sin that dwells
in me.

These verses repeat verses 15 and 17. Paul says that knowing that the law is spiritual, kadosh, just and
good does not mean the law has the ability to erase the power sin has over us. Something more than the
law is needed in order to defeat sin.

7:21 I find then a law [NAS: “the principle”], that evil is present with me, the one who
wills to do good.

The law he found was: Although he had made up his mind to do what was right, evil was still there.

This is similar to the warning Yahuwah gave Cain when He told him to consider his attitude before doing
something rash.

Page 53 of 121
 GEN 4:7 “If you do what is right, will you not be accepted? But if you do not do what is right,
sin is crouching at your door; it desires to have you, but you must master it.” (NIV)

Notice, sin is like an animal crouching at the door, and we are the prey on the other side of the door. Sin is
waiting for us to open the door of our minds wide enough so that it can spring through the opening and
devour us.

7:22 For I delight in the law of Yahuwah according to the inward man [NIV: “in my
inner being”].

The converted mind recognizes the beauty and necessity of the law, and wants to do it. The desire of the
converted mind is to live up to the standard Yahuwah has established in the law.

7:23 But then I find another [JNT, NAS: “a different”] law in my bodily members [REB:
“outward actions”], which is in continual conflict with [NKJ: “warring against”] the Law
which my mind approves [NKJ: “law of my mind”], and makes me a prisoner to the law
of sin which is inherent in my mortal body. (PHL)

He referred to having the law of Yahuwah in his inner being, or mind, in the previous verse. But a
different law was at work in his flesh—that law he calls the law of sin; it drives the body to fulfill its
desires. The desires inherent in a man—the lust of the flesh, lust of the eyes and the pride of life—
influenced by hormones and emotions, irrationally conflict with the serenity and logic contained within
the Law of Yahuwah.

7:24 O wretched man that I am! Who will deliver me from this body of death [GSP:
“Who can save me from this doomed body”]?

Deliverance from Death

All who live have the law of sin at work in their bodies, and each is doomed to death because as long as
they draw breath they succumb to the law of sin and make mistakes, miss the mark, and fall by the
wayside. Since the law does not have power over sin, and sin overpowers us, Who has the power to step
in and rescue us from power sin has over our mortal bodies?

7:25 I thank Yahuwah—through Amanuwal Ha’Mashyach our Sovereign! So then,

with the mind [GSP: “mentally”] I myself serve the law of Yahuwah, but with the flesh
[GSP: “physically”] the law of sin.

Serve the Law of Yahuwah

Paul is very clear that he understood the need to keep the law when he says "with the mind I myself
serve the law of Yahuwah"! At no time does he infer that Yahuwah has set aside the requirement to keep
the commandments.

With the Flesh

The problem we have is—whenever we let down and fail to stay spiritually alert—we fall short, miss the
mark and the sinful nature overcomes us.

The mind should rule over the flesh. The mind which serves the law of Yahuwah should keep the flesh
under control at all times; it should keep the flesh tightly reined whenever the desires of the flesh go
contrary to what the mind knows is the will of Yahuwah. However, the human mind alone does not have
the capability to do this. This is the reason Paul states that Amanuwal Ha’Mashyach is the only one who

Page 54 of 121
can rescue us from the power of sin. The details of how Amanuwal accomplishes this rescue are given in
the next chapter; the power of Amanuwal must be in us through the extension of the Kadosh Ruwach.

Romans: Chapter 8

8:1 There is therefore now no condemnation to those who are in Amanuwal

Ha’Mashyach, who do not walk according to the flesh, but according to the Ruwach.

No Condemnation
Although a True follower does inadvertently give in to the pulls of the flesh and sin, he does not come
under the penalty of the law because he has been justified and come under grace. Those who are in
Amanuwal Ha’Mashyach have willed to put to death the old man; they have died and been immersed;
they have been forgiven of sins and pardoned so that they are no longer under the condemnation of the
law. Grace has been extended to them so that they do not have their failures imputed to them.

To remain free of condemnation requires living a way of life of consciously avoiding the pulls of the flesh
by utilizing the power provided by Amanuwal Ha’Mashyach.

8:2 For the law of the Ruwach of life in Amanuwal Ha’Mashyach has made me free
from the law of sin and death.

Laws
Once again Paul's reference to "law" revolves around a binding rule which regulates the outcome of an
action. The "law of the Ruwach of life in Amanuwal Ha’Mashyach" refers to the point made in verse 1:
there is no condemnation of those who walk according to the Ruwach because Amanuwal is present in
their lives! The "law of sin and death" refers to the certainty of the death penalty as the outcome of living
a way of life of surrendering to the pulls of the flesh, of walking according to the flesh!

8:3 For what the law could not do in that it was weak through the flesh [JNT: “because it
lacked the power to make the old nature cooperate”], Yahuwah did by sending His own Son
in the likeness of sinful flesh, on account of sin [JNT: “in order to deal with sin”; GSP: “as a
sin offering”]: He condemned sin in the flesh [REB: “within that very nature”],

Condemnation of Sin in the Flesh

Here, "the law" refers to the law of Yahuwah. That law defines conduct that is kadosh, righteous and
good (7:12)! However, the law contains no inherent power to help achieve that conduct. Therefore,
Yahuwah took action to remedy this problem of a lack of power: He sent the other being who inhabited
eternity with Him (1JO 1:1-2) into the physical realm as a mortal man. Yahuwah the Word emptied
Himself of inherent life (PHI 2:6-8) so that He could become mortal (JOH 1:14). As a mortal man He
experienced the pulls of the flesh, but did not yield to them.

HEB 4:15 For we do not have a High Priest who cannot sympathize with our weaknesses, but
was in all points tempted as we are, yet without sin.

He was tempted in the three areas which compose human nature—lust of the flesh, lust of the eyes and
pride of life. Although His body was flesh, His mind was totally filled with the Ruwach of Yahuwah. He
condemned sin by using the power supplied by Yahuwah’s Ruwach to keep the law and never give in to
the pulls of the flesh.

Page 55 of 121
He never allowed sin to spring through the door of His mind!

8:4 that the righteous requirement of the law might be fulfilled in us who do not walk
according to the flesh [JNT: “our old nature”] but according to the Ruwach.

Righteous Requirement
The "righteous requirement" of the law is obedience to the commandments (PSA 119:172). Amanuwal
fulfills the righteous requirements of the law in us through the power of the Kadosh Ruwach which
emanates from Him and resides in us. It is through the power of this spirit that we are to subjugate the
pulls of the flesh. Amanuwal is to live in us (GAL 2:20) and conquer sin in us just as He did while in the
flesh. We have the duty to yield to His presence.

1PE 2:21-22 For to this you were called, because Amanuwal also suffered for us, leaving us
an example, that you should follow His steps: Who committed no sin...

In walking according to the Ruwach, we are to walk in the footsteps of Amanuwal Ha’Mashyach.

8:5 For those who live according to the flesh set their minds on the things of the flesh,
but those who live according to the Ruwach, the things of the Ruwach.

According to the Flesh

Those who live according to the flesh are always focused on the material, on satisfying the pulls of the
flesh. Setting the mind on the things of the flesh has nothing to do with taking care of the necessities of
life. We must take care of providing food, shelter, clothing, etc. or we would die. Paul is talking about an
approach to living: of being absorbed with material things, the things that bring temporary pleasure to the
self without regard to others.

According to the Ruwach

Those who set their minds on the things of the Ruwach are those whose approach to living revolves
around satisfying the requirements of the law in order to express their concern for the good of others.
They do not willingly give in to the base drives, or carnal desires.

8:6 For to be carnally minded [NRS: “to set the mind on the flesh”] is death, but to be
spiritually minded [NRS: “to set the mind on the spirit”] is life and peace.

The outcome of gratifying the self by giving into the pulls of the flesh will be death, whereas the result of
keeping the mind focused on the things which Yahuwah defines as kadosh, righteous and good is peace
now and life forever.

8:7 Because the carnal mind is enmity against [NAS: “hostile toward”] Yahuwah; for it is
not subject [JNT: “does not submit itself”] to the law of Yahuwah, nor indeed can be.

Enmity Toward Yahuwah

The carnal mind is a mind devoid of the Ruwach of Yahuwah and is completely focused on satisfying the
desires of the flesh. The mind without the Ruwach will yield itself to lusts, selfish ambition, and pride. By
virtue of its selfish, self-seeking focus the carnal mind is opposed to the selfless, outgoing concern
contained within obedience to the law.

Page 56 of 121
 8:8 So then, those who are in the flesh [NIV: “controlled by the sinful nature”] cannot
please Yahuwah.

Only those who walk after the Ruwach can please Yahuwah.

1TH 4:1 Finally then, brethren, we urge and exhort in the Sovereign Amanuwal that you
should abound more and more, just as you received from us how you ought to walk and to
please Yahuwah;

8:9 But you are not in the flesh [NIV: “controlled by the sinful nature”] but in [NIV: “by”]
the Ruwach, if indeed the Ruwach of Yahuwah dwells [Greek: “oiko”, meaning "inhabits
as one's home"] in you. Now if anyone does not have the Ruwach of Amanuwal, he is not
His.

Ruwach of Yahuwah
If the Ruwach of Yahuwah has made its home in us, we will resist the pulls of the flesh rather than
voluntarily submitting to them.

The "Ruwach of Amanuwal" is the same as the "Ruwach of Yahuwah".

JOH 14:16-17, 23 “And I will pray the Father, and He will give you another Helper, that He
may abide with you forever, even the Ruwach of truth, whom the world cannot receive,
because it neither sees Him nor knows Him; but you know Him, for He dwells with you and
will be in you...If anyone loves Me, he will keep My word; and My Father will love him, and
We will come to him and make Our home with him.”

GAL 4:6 And because you are sons, Yahuwah has sent forth the Ruwach of His Son into your
hearts, crying out, "Abba, Father!"

8:10 And if Amanuwal is in you, the body is dead because of sin, but the Ruwach is life
[JNT: “giving life”] because of righteousness.

Ruwach of Life
Amanuwal is not physically, bodily among His disciples now; He presence is in them by His Ruwach!
This is possible only if we have put to death the old man through the repentance of our sins and been
buried in immersion. The promise of the coming of Yahuwah’s Ruwach requires this procedure.

ACT 2:38 Then Peter said to them, "Repent, and let every one of you be immersed in the name
of Amanuwal Ha’Mashyach for the remission of sins; and you shall receive the gift of the
Kadosh Ruwach.”

Death of the Body

The old carnal self is to remain dead, having no power over the life we are to live after immersion . From
immersion until the end of our lives in the physical realm, Amanuwal is to have power over our lives,
living His righteous life in us.

GAL 2:20 I have been crucified with Amanuwal; it is no longer I who live, but Amanuwal
lives in me; As long as we submit to Amanuwal and use the power His Ruwach affords us to
grow in His righteousness, we will enter into eternal life.

Page 57 of 121
 8:11 But if the Ruwach of Him who raised Amanuwal from the dead dwells in you,…

Ruwach’s Indwelling
Yahuwah the Father is the one who raised Amanuwal from the dead (ACT 4:10; 5:30). Since the Ruwach
of the Father and Amanuwal is the same, both the Father and Amanuwal live in a True follower (JOH
14:23).

8:11 …He who raised Amanuwal from the dead will also give life to your mortal bodies
through His Ruwach who [KJV: “that”] dwells in you.

The control of our mortal bodies by the sinful nature of the old self ended at immersion, from that point
on we surrendered control to Yahuwah. The presence of Amanuwal's Ruwach has given us new life in our
mortal bodies, as Paul stated in the latter part of:

GAL 2:20 and the life which I now live in the flesh I live by faith in [KJV: “of”] the Son of
Yahuwah, who loved me and gave Himself for me.

8:12 Therefore, brothers, we have an obligation—but it is not to the sinful nature, to

live according to it. (NIV)

An Obligation
In the new life we live after immersion, we are committed, by virtue of the vow we took at immersion, to
never turn back to the life we buried in immersion.

8:13 For if you live according to the flesh [NIV: “sinful nature”] you will die; but if by the
Ruwach you put to death the deeds of the body, you will live.

If we ignore our vow of unconditional surrender to Amanuwal Ha’Mashyach and begin living the way we
lived prior to repentance and immersion we will again come under the penalty of sin. Our obligation is to
continue on the path of the new life on this side of the immersion al grave. That requires allowing
Amanuwal to live in us, but also requires effort on our part (“you put to death”). By the power of the
Kadosh Ruwach working in our minds we must reject all of our carnal cravings—that old sinful nature.
We must come to the point that we, with the help of Yahuwah’s Ruwach, rule over our bodies rather than
allowing them to rule over us by satisfying the pulls of the flesh. This is the only approach which will
yield eternal life.

8:14 For as many as are led by the Ruwach of Yahuwah, these are sons of Yahuwah.

Led by the Ruwach

Paul now begins to explain how the Kadosh Ruwach operates within a True follower. Yahuwah does not
use it to force us to obey Him. He has revealed the standard of conduct He expects of us and has
established an example for us to follow (1PE 2:21). Yet, He leaves it up to us to be willing subjects—to
follow His lead by using His Ruwach.

Those who are willingly led by Yahuwah’s Ruwach are now the sons of Yahuwah. Yahuwah accepts
them as sons because they have been begotten by His Ruwach and yield themselves to the transforming
power of that spirit rather than allowing the power of sin to have its way (1JO 3:9).

Adoption

Page 58 of 121
Paul now begins to incorporate the analogy of the Roman adoption procedure to the status of True
Followers as the sons of Yahuwah. In a Roman adoption, the adopted son lost all rights in his old family
but obtained all the rights which belonged to a natural son in his new family. He became a co-heir with all
the other sons of his new father. Legally, he was regarded as a new person, all of his accrued debts were
canceled.

Paul has previously shown that Yahuwah reached out to us when we were slaves, owned by sin. He led us
to repentance, to desire to destroy the life we lived under sin. Our old life ended at immersion and we
were justified: all our debts were canceled and we became begotten sons of Yahuwah the Father.

8:15 The Ruwach you have received is not a spirit of slavery, leading you back into a life
of fear, but a spirit of adoption, enabling us to cry 'Abba! Father!' (REB)

Ruwach of Adoption
As he continues to describe the working of the Kadosh Ruwach, Paul emphasizes that the Ruwach does
not take possession of a True follower and coerce obedience due to fear of a disinterested, wrathful
Yahuwah; that was the approach of the Yahuwdim who were attempting to earn salvation through a
legalistic regimen.

Contrary to inciting fear, Yahuwah uses His Ruwach to provide assurance to the recipient. The Ruwach is
used by Yahuwah to communicate understanding via an emotional connection with Him. This is one
aspect of the role the Ruwach performs as our helper (Greek: “parakletos”). The Ruwach helps us to
comprehend our correct relationship with Yahuwah—one founded on such great love that He has taken us
as His own. Paul here alludes to the Roman adoption ceremony in which a child or slave was given full
legal status and inheritance rights; to be legally binding, the ceremony was required to be witnessed and
announced publicly. With the coming of Yahuwah’s Ruwach, we become witnesses of and acknowledge
the completion of the adoption process.

The emotional assurance granted by the Ruwach surfaces when we discern our relationship to Yahuwah.
"Abba" is an Aramaic word which was used by children in reference to their fathers. A young child does
not perceive the biological relationship of its "father". What they perceive is a man who is dear to them.
The term "Abba" referred to the person who received affectionate trust from his children. It was the word
used in the culture of the eastern Mediterranean then like "dad" or "daddy" or "papa" is used in the
English speaking culture today. The word "Father" is derived from the Greek word "pater", which refers
to the biological relationship between a child and the one whose seed produced that child. The use of the
term "father" reflects one's understanding that that individual was responsible for making his life
possible.

Combining the two words expresses the love and confidence of a child toward, not only the one who he
knows has given him life, but also to the one who has exhibited a tremendous amount of love and
attention for the child. Amanuwal used this designation when He spoke to the Father (MAR 14:36), and it
was taken up by the early Assembly (GAL 4:5-6).

8:16 The Ruwach itself beareth witness with our spirit, that we are the children of
Yahuwah: (KJV)

Another way the Kadosh Ruwach works is to convict us intellectually concerning our present and future
status with Yahuwah. The Ruwach-in-Man ( "our spirit") contains the essence which adds mind-power to
the human brain.

Page 59 of 121
The Kadosh Ruwach opens our minds to rationally fathom the extent of the relationship that exists
between Yahuwah and us.

1CO 2:9-12 But as it is written: "Eye has not seen, nor ear heard, nor have entered into the
heart of man the things which Yahuwah has prepared for those who love Him." But Yahuwah
has revealed them to us through His Ruwach. For the Ruwach searches all things, yes, the
deep things of Yahuwah. For what man knows the things of a man except the Ruwach of the
man which is in him? Even so no one knows the things of Yahuwah except the Ruwach of
Yahuwah. Now we have received, not the Ruwach of the world, but the Ruwach who is from
Yahuwah, that we might know the things that have been freely given to us by Yahuwah.”

The reference to “bearing witness” also alludes to another aspect of Roman adoption. The actual
adoption ceremony was required to be carried out with seven witnesses present, so that they could
confirm the legitimacy of the inheritance of the new son should anyone question that right.

8:17 and if children, then heirs—heirs of Yahuwah and joint heirs with Amanuwal, if
indeed we suffer with Him, that we may also be glorified together [REB: “but we must
share His sufferings if we are also to share His glory”].

Heirs
Like an adopted son, we have been promised a share of the inheritance Yahuwah has committed to His
Son. Whatever Amanuwal has received for being the Son of Yahuwah, we should expect nothing less. He
was required to suffer prior to His death and subsequent resurrection to life. Therefore we should not
consider ourselves immune to the sufferings created by the pulls of the flesh, or the hatred exhibited by
the present evil world (JOH 15:19-20).

HEB 2:18 For in that He Himself has suffered, being tempted, He is able to aid those who are
tempted.

1PE 4:12-13 Beloved, do not think it strange concerning the fiery trial which is to try you, as
though some strange thing happened to you; but rejoice to the extent that you partake of
Amanuwal's sufferings, that when His glory is revealed, you may also be glad with exceeding
joy.

Like Amanuwal did while in the flesh, with the help He gives us by His Ruwach, we must win the battles
with the pulls of the flesh and overcome the trials and temptations.

8:18 For I consider that the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed in us.

Sufferings Not Worthy to the Glory

No matter what sufferings we are required to endure, no matter how long they may last, there is no basis
for comparison to eternal life clothed with the glory of Yahuwah.

2CO 4:17 For our light affliction, which is but for a moment, is working for us a far more
exceeding and eternal weight of glory,

8:19 The creation waits eagerly for the sons of Yahuwah to be revealed; (JNT)

Page 60 of 121
This physical earth was formed to serve as a womb for the children of Yahuwah; it has long anticipated
the culmination of the purpose for its existence: the birth of Yahuwah's children into the realm of spirit.

8:20 for the creation was made subject to frustration [NKJ: “subjected to futility”] not
willingly, but because of the one who subjected it. But it was given a reliable hope (JNT)

Creation
The original created state of the earth was defiled by the rebellion of the angel who became its adversary
(EZE 28:15-18). Shortly after the earth was reordered and life reestablished (GEN 1), the decision of
Adam to surrender to the adversary left the creation subject to the devil's desires. Under Satan's sinful
management, the creation has not yet seen the fulfillment of the purpose for its existence. Despite the fact
that the world has been on a track of futility for almost 6000 years, Yahuwah prophesied the hope that
eventually a Mashyach would come and undo all of the futility which resulted from the decision Adam
made.

GEN 3:15 “And I will put enmity between you and the woman, and between your seed and
her Seed; He shall bruise your head, and you shall bruise His heel.”

8:21 that it too would be set free from its bondage to decay [NKJ: “of corruption”] and
would enjoy the freedom accompanying the glory that Yahuwah's children will have.
(JNT)

The creation has been promised that the time will come when it too will be relieved of Satan's presence
(REV 20:10) and all of the curses which have come on the earth will be removed.

ACT 3:19-21 Repent therefore and be converted, that your sins may be blotted out, so that times of
refreshing may come from the presence of Yahuwah, and that He may send Amanuwal
Ha’Mashyach, who was preached to you before, whom heaven must receive until the times of
restoration of all things, which Yahuwah has spoken by the mouth of all His kadosh prophets since
the world began.

8:22 For we know that the whole creation [KJV marg: “every creature”] groans and labors
with birth pangs together until now.

Groaning & Laboring

Presently, all creatures suffer from the influence Satan has over life on this planet. Survival of the fittest,
built around a food chain that includes carnivores, is part of the reason for the groaning in the present
corrupted state of life on earth. The creation is straining to give birth to Yahuwah's children so that the
reason for its existence can be achieved and it can at last experience freedom from its pains. A totally new
creation and new relationships among its creatures will be the outcome of that birth. The structure of the
animal kingdom will be drastically changed.

ISA 11:6-9 The wolf also shall dwell with the lamb, the leopard shall lie down with the young
goat, the calf and the young lion and the fatling together; and a little child shall lead them.
The cow and the bear shall graze; their young ones shall lie down together; and the lion
shall eat straw like the ox. The nursing child shall play by the cobra's hole, and the weaned
child shall put his hand in the viper's den. They shall not hurt nor destroy in all My kadosh
mountain, for the earth shall be full of the knowledge of Yahuwah as the waters cover the
sea.

Page 61 of 121
 8:23 And not only they [JNT: “it”], but we also who have the firstfruits of the Ruwach,
even we ourselves groan within ourselves, eagerly waiting for the adoption [NAS: “our
adoption as sons”], the redemption of our body [MOF: “as we wait for the redemption of
the body that means our full sonship”].

Firstfruits
We in the Assembly of Yahuwah have the firstfruits of the Ruwach—the down payment of the eternal life
that we are promised:

EPH 1:13-14 In Him you also trusted, after you heard the word of truth, the good news of
your salvation; in whom also, having believed, you were sealed with the Kadosh Ruwach of
promise, who [KJV: “which”] is the guarantee of our inheritance until the redemption of the
purchased possession...

Yahuwah has given us the earnest but He has not given us the totality of spirit as yet; that comes at the
resurrection, as Paul goes on to show here. Not just the earnest, not just the firstfruits, but the completion
of the hope of eternal life: to become spirit!

2CO 5:1-2, 4-5 For we know that if our earthly house, this tent, is destroyed, we have a
building from Yahuwah, a house not made with hands, eternal in the heavens. For in this we
groan, earnestly desiring to be clothed with our habitation which is from heaven...For we
who are in this tent groan, being burdened, not because we want to be unclothed, but further
clothed, that mortality may be swallowed up by life. Now He who has prepared us for this
very thing is Yahuwah, who also has given us the Ruwach as a guarantee.

8:24 It was in this hope that we were [KJV: “are”] saved. But if we see what we hope for,
it isn't hope—after all, who hopes for what he already sees? (JNT)

Saved in Hope
The hope that makes us fully sons is the resurrection to eternal life. It was that hope that led us to see the
need to rid ourselves of the old self and thereby be released from the certain outcome of the way we once
lived: death. It was that same hope which inspired us to set out on a new way of life and fortified us to
persevere through all trials and sufferings, so that now we wait for life, not death. In preparation for his
next thought, Paul states that it is impossible to have both hope and possession of what is hoped for at the
same time.

8:25 But if we continue hoping for something we don't see, then we still wait eagerly for
it, with perseverance [KJV: “patience”]. (JNT)

Hope gives us great expectations; it keeps us excited and focused on the future! John expands this thought
in:

1JO 3:2-3 Beloved, now we are children of Yahuwah; and it has not yet been revealed what
we shall be, but we know that when He is revealed, we shall be like Him, for we shall see
Him as He is.

And everyone who has this hope in him purifies himself, just as He is pure. Everyone who has the
hope of one day being resurrected or changed and made immortal like Amanuwal Ha’Mashyach, works
on overcoming the pulls of his old self, the pulls of the world, and the spiritual forces of darkness
emanating from Satan.

Page 62 of 121
 8:26 Likewise the Ruwach also helps our weaknesses; for we do not know what is right
and proper for us to pray for; but the Ruwach prays [NKJ: “makes intercession”] for us
with that earnestness which cannot be described. (LAM)

Spiritual Aid
Paul now concludes with the list of the ways the Kadosh Ruwach works in those who live according to
the spirit: it connects the mind of the converted to the spiritual awareness of the Father and Amanuwal
which allows the attainment of understanding impossible to the human mind alone (1CO 2:9-16).

JOH 16:14-15 “He will bring glory to me by taking from what is mine and making it known to
you. All that belongs to the Father is mine. That is why I said the Ruwach will take from what
is mine and make it known to you.” (NIV)

The Greek word translated "helps" literally means "to take hold with". With the power of His Ruwach,
Amanuwal assists us in our daily lives; He takes hold and provides whatever help we need to be
successful in our spiritual endeavors. The assistance He provides with His Ruwach extends even to help
with our prayers. In addition to stimulating and guiding us in what we pray, Amanuwal acts as our
Intercessor (verse 34) who takes our prayers to the Father; His presentation of our prayers goes beyond
our words and includes the empathy, mercy and compassion He has for us.

HEB 7:25 Therefore He is also able to save to the uttermost those who come to Yahuwah
through Him, since He ever lives to make intercession for them.

8:27 And He who searches the hearts knows what is the mind of the Ruwach, for the
Ruwach prays [NKJ: “makes intercession”] for the saints according to the will of
Yahuwah. (LAM)

He Who Searches
Yahuwah is the one who searches the heart and knows every motive and intention.

1CH 28:9 As for you, my son Solomon, know the mighty one of your father, and serve Him
with a loyal heart and with a willing mind; for Yahuwah searches all hearts and understands
all the intent of the thoughts. If you seek Him, He will be found by you; but if you forsake
Him, He will cast you off forever.

Since it is the Ruwach which emanates from Amanuwal that is the Ruwach which dwells in the children
of Yahuwah (verse 9), and since Amanuwal is the only mediator which intercedes for men before
Yahuwah (1TI 2:5), the reference to the “mind of the Ruwach” is required to be the mind of Amanuwal
Ha’Mashyach.

Condemnation
Paul has now shown how Amanuwal Ha’Mashyach delivers all who walk after the Ruwach from the
power of sin. He has outlined the ways Amanuwal works in their lives through His Ruwach. Now, Paul
begins concluding the topic of the absence of condemnation of all those who are in Amanuwal
Ha’Mashyach.

8:28 And we know that all things work together for good to those who love Yahuwah, to
those who are the called according to His purpose [PHL: “plan”].

Page 63 of 121
We Know
Despite the suffering of trials and temptations in the lives of those who walk after the Ruwach, they
know, based upon the hope Yahuwah has given them, that they will realize the object of that hope. They
are the ones who love Yahuwah.

JOH 14:21 “He who has My commandments and keeps them, it is he who loves Me. And he
who loves Me will be loved by My Father, and I will love him and manifest Myself to him.”

The few individuals in the world who have been called and who no longer walk after the flesh, but rather
walk after the Ruwach have a special place in the plan Yahuwah is working out during this time when the
creation is in a state of futility and corruption. It is much more difficult on them than it will be on those
who are called later in Yahuwah's plan. Paul is emphasizing the need for those who walk after the
Ruwach to keep in mind the privilege Yahuwah has granted them.

8:29 For whom He foreknew [GSP: “had marked out from the first”], He also predestined
[JNT: “determined in advance”] to be conformed to the image of His Son, that He might
be the firstborn among many brethren.

8:29 For Yahuwah, in His foreknowledge, chose them to bear the family likeness of His
Son, that He might be the eldest of a family of many brothers. (PHL)

Foreordained
Peter, John and other disciples understood that, as part of His plan, Yahuwah predetermined specific
events which would occur throughout history; the fulfillment of those events required roles to be filled by
individuals living at those specific times:

ACT 4:27-28 For truly against Your kadosh Servant Amanuwal, whom You anointed, both
Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together
to do whatever Your hand and Your purpose determined before to be done.

Yahuwah determined from the beginning that, in His plan of reconciling humanity to Himself, He would
have an initial group of children that He would bring to Amanuwal prior to the majority of mankind.

EPH 1:4-5, 11-12 just as He chose us in Him before the foundation of the world, that we
should be kadosh and without blame before Him in love, having predestined us to adoption
as sons by Amanuwal Ha’Mashyach to Himself, according to the good pleasure of His
will...in whom also we have obtained an inheritance, being predestined according to the
purpose of Him who works all things according to the counsel of His will, that we who first
trusted in Amanuwal should be to the praise of His glory.

Yahuwah did not predetermine specific individuals; He only planned a specific group which would be
composed of the first individuals to receive eternal life; He designated them as the firstfruits (JAM 1:18;
REV 14:4). To become firstfruits requires that each one conforms to the image of Amanuwal
Ha’Mashyach; the procedure is given in the next verse.

8:30 Moreover whom He predestined [REB: “foreordained”; JNT: “determined in

advance”], these He also called; whom He called, these He also justified; and whom He
justified, these He also glorified.

Page 64 of 121
The group foreordained to be the first to be conformed to the image of Amanuwal Ha’Mashyach have
been invited by Yahuwah's choice (JOH 6:44). They have been justified, forgiven of all their sins due to
Yahuwah's mercy. They have been glorified by the presence of Amanuwal in them through His Ruwach.
The point Paul is making is that no one can take any credit for being part of this special group; the
formation of the group has been Yahuwah's doing.

8:31 What then shall we say to these things? If Yahuwah is for us, who can be against
us?

Too Much?
When we honestly evaluate our present situation—part of the first group who will experience entrance
into eternal life—and the fact that Yahuwah has worked intimately with each of us to bring us to this
point, how could we ever allow ourselves to think the present trials and sufferings are more than we can
bear? Why would Yahuwah condemn those He chose to compose His predetermined group?

8:32 He who did not spare even His own Son, but gave Him up on behalf of us all—is it
possible that, having given us His Son, He would not give us everything else too? (JNT)

There is no greater example of loyalty to Yahuwah than the willingness of Abraham to sacrifice his son
(GEN 22:12). Likewise, there is no greater example of Yahuwah's loyalty to mankind than that of
Yahuwah sacrificing His Son to provide the way for humanity's reconciliation to Him. There is absolutely
nothing which should cause us to ever doubt Yahuwah's promises to us.

8:33 Who shall bring a charge against Yahuwah's elect? It is Yahuwah who justifies
[JNT: “Certainly not Yahuwah—He is the one who causes them to be considered
righteous!”].

Charges Against Us
Satan the devil is the accuser of Yahuwah's chosen ones (REV 12:10). However, Yahuwah has justified
His elect; He has forgiven them of their sins. Therefore, there is no basis to any charge the devil may
bring.

8:34 Who is he who condemns? It is [JNT: “Certainly not”] Amanuwal who died, and
furthermore is also risen, who is even at the right hand of Yahuwah, who also makes
intercession for us.

Condemnation
The only one who has the right to condemn is a judge, and Amanuwal is the judge (2TI 4:1). However,
rather than condemning those who are continuing to walk after the Ruwach, yet who occasionally
stumble, Amanuwal, who paid the penalty for every sin through His death, now lives acting as their
intercessor before the throne of Yahuwah (HEB 4:14-16).

8:35-36 Who shall separate us from the love of Amanuwal? Shall tribulation, or distress,
or persecution, or famine, or nakedness, or peril, or sword? As it is written: "For Your
sake we are killed all day long; we are accounted as sheep for the slaughter."

Separation
Nothing can sever those who are walking after the Ruwach from the loving concern of Amanuwal
Ha’Mashyach. Even if Yahuwah allowed any of these means of suffering to come upon us, we should not

Page 65 of 121
conclude that He no longer loves us, but rather that we may need to experience that affliction in order to
conform more closely to the image of Amanuwal.

8:37 No, in all these things we win an overwhelming victory through Him who has
proved His love for us. (PHL)

The fact is that the calamities which bring on suffering help bring us closer to Him.

8:38-39 I have become absolutely convinced that neither death nor life, neither
messenger of heaven nor monarch of earth, neither what happens today nor what may
happen tomorrow, neither a power from on high nor a power from below, nor anything
else in Yahuwah's whole world has any power to separate us from the love of Yahuwah
in Amanuwal Ha’Mashyach our Sovereign! (PHL)

No matter what the crisis or power, whether real or imagined, it does not have the power to break the
relationship which those who “walk after the Ruwach” have with Amanuwal Ha’Mashyach.

Romans: Chapter 9
Introduction
Paul stresses Yahuwah’s power to see His plan through to the end as a lead-in to the next three chapters,
which show that no matter how things may seem, Yahuwah has not altered His plan; everything is still
proceeding as Yahuwah established long ago. Chapter 9 focuses on the fact that Yahuwah chooses and
rejects people and nations as He decides.

9:1 Before Amanuwal and my own conscience in [JNT: “governed by”] the Kadosh
Ruwach I assure you that I am speaking the plain truth when I say (PHL)

Witnesses
Paul points out that there are two witnesses which can verify the statement he is about to make (MAT
18:16): Amanuwal and his conscience. The conscience of a man is his awareness of the moral goodness
or blameworthiness of his conduct or intentions. Paul reveals that the Kadosh Ruwach affects the
conscience of one who walks after the Ruwach; part of walking in newness of life (6:4) requires the
reshaping of the conscience so that it is based entirely on Yahuwah's standard of morality—not on a
morality acceptable to the carnal mind.

9:2-3 my grief is so great, the pain in my heart so constant, that I could wish myself
actually under Yahuwah's curse and separated from the Mashyach [NKJ: “accursed
from Amanuwal”], if it would help my brothers, my own flesh and blood, (JNT)

Separation
The Greek word "anathema" referred to things devoted to utter destruction, such as the city of Jericho
and everything in it (JOS 6:17, 7:1). Instead of Israel or the Yahuwdim being cut off, or being under a
curse and not having direct access to Yahuwah, Paul wished that he could switch places with them. He
was willing to lay his life down for them, just as Moses was for Israel.

EXO 32:32 “Yet now, if You will forgive their sin—but if not, I pray, blot me out of Your
book which You have written.”

Page 66 of 121
Yahuwah's answer to Moses was that He only blots out those who sin against Him. As Paul showed in
8:38-39, nothing can separate or cut us off from Yahuwah if we are walking after the Ruwach. Therefore,
he could only wish to trade places, but it was impossible!

Advantages
Paul now lists the many advantages Israel has had over all other nations.

9:4 who are Israelites, to whom pertain the adoption, the glory [JNT: “Sh'khinah”; PHL:
“experience of the glory of Yahuwah”], the covenants, the giving of the law, the service of
Yahuwah, and the promises;

Yahuwah adopted Israel as the first of the nations which He would ultimately claim as His people.

EXO 4:22 “Then you shall say to Pharaoh, 'Thus says Yahuwah: "Israel is My son, My
firstborn."’”

Israel also had the presence of Yahuwah's glory among them throughout the 40 years wandering (EXO
16:10); no other nation ever experienced that. It was to Israel that Yahuwah confirmed the covenants at
Sinai and later in Moab before crossing the Jordan and entering the Promised Land (DEU 29:1). It was
only to Israel that Yahuwah gave the law in codified form from Mt. Sinai. The only priesthood in all the
world that was serving the true Yahuwah was the one in Israel. The promises made only to Israel
pertained to ownership of the land between the Nile and Euphrates rivers, the Mashyach coming out of
one of the tribes of the nation and to national greatness.

9:5 of whom are the fathers [JNT: “Patriarchs”] and from whom, according to the flesh
[PHL: “as far as human descent goes”], Amanuwal came, who is over all, the eternally
blessed Yahuwah. Aman.

Fathers
Israel descended from the patriarchs: Abraham, Isaac and Jacob. The lineage of Amanuwal is traced from
Yahuwdah, one of the sons of Jacob.

The latter part of this verse can be understood in at least two ways:

1. it establishes Amanuwal Ha’Mashyach as Yahuwah who will be blessed forever;

2. it establishes Amanuwal as over all, then Yahuwah is separately blessed forever for all the
things previously listed that He has done for Israel.

9:6 But the present condition of Israel does not mean that the Word of Yahuwah has
failed…. (JNT)

The fact that Israel has presently been cut off as Yahuwah’s people does not mean that Yahuwah's
purpose has failed. Paul will proceed in this chapter and the next two chapters to show how Israel’s
present condition was necessary for Yahuwah’s purpose to be fulfilled.

9:6 …For not everyone from [GSP: “descended from”] Israel is truly part of Israel; (JNT)

Israel
The name “Israel” means “prevailer with Aluah (Al)”; not everyone associated with that name actually
prevails with Yahuwah.

Page 67 of 121
 9:7 nor are they all children because they are the seed of Abraham; but, "In Isaac your
seed shall be called."

The Word of Yahuwah does not state that physical descent is a requirement to be classified as children of
Yahuwah. In fact, the recorded Word of Yahuwah pointed to another requirement in order to be
considered the children of Yahuwah; Paul quotes GEN 21:12 to prove this point.

In Isaac
Isaac was born because of the faith that Abraham had in the promise of Yahuwah. Isaac was a type of all
who become the children of Yahuwah; their relationship with Yahuwah is based on faith!

9:8 That is, those who are the children of the flesh [PHL: “natural descendants”], these are
not the children of Yahuwah; but the children of the promise are counted as the seed
[LAM: “reckoned as descendants”].

Yahuwah’s Design
Yahuwah does not consider the children of the flesh, the physical descendants of the patriarchs of Israel
as His children. Here, "the seed" refers to the children of Yahuwah. He now gives examples of how
Yahuwah’s purpose revolves completely around what Yahuwah chooses to do—not what man desires or
does!

9:9 For this is what the promise said: "At the time set, I will come; and Sarah will have
a son." (JNT)

Example of Abraham
Several years previous to this, Abraham attempted to figure out how Yahuwah’s promise to him—that his
descendants would be as the stars of heaven—could be fulfilled; he thought maybe Eliezer of Damascus
could be adopted and produce offspring for him (GEN 15:2-3), yet Yahuwah told him his descendant
would come from his own body. With that added insight, Abraham attempted to fulfill the requirement
and Ishmael was the outcome; Yahuwah then informed him that Ishmael would not do—that his
descendant would be born from his wife, Sarah (GEN 17:19).

It was Yahuwah who decided when Abraham's son of promise was to be born. At the time Yahuwah
decided, He came and caused the miracle to take place so Sarah could become pregnant. Isaac was not the
result of his parents' planning; he was the result of Yahuwah's decision and selection.

9:10 And not only this, but there was Rebekah also, when she had conceived twins by
one man, our father [PHL: “forefather”] Isaac; (NAS)

In this case, both sons were conceived at the same time as the result of the same event by the same
parents. They were both sons of the promised son of Abraham.

9:11 for though the twins were not yet born, and had not done anything good or bad, in
order that Yahuwah's purpose according to His choice might stand, not because of
works [JNT: “not dependent on what they did”], but because of Him who calls [PHL: “but is
entirely a matter of His will”], (NAS)

Yahuwah selected only one of the two sons before birth, Although they were of the same parents and had
not been exposed to any influence which might shape their thinking or character. There was nothing they

Page 68 of 121
had done that could be used as a basis for Yahuwah's decision. This shows that Yahuwah's calling does
not result from physical ancestry or deeds done. Yahuwah simply chooses whoever He wants; no one can
qualify himself.

9:12 it was said to her, "The older shall serve the younger."

Prior to the twins' births, Yahuwah determined which son would receive the promises made to Abraham.
Rebekah was informed of Yahuwah's decision when she inquired about the unusual movement occurring
within her body during her pregnancy (GEN 25:22-23).

9:13 As it is written, "Jacob I have loved, but Esau I have loved less."

This was quoted from MAL 1:3. In the context, Yahuwah "loved" Jacob by selecting him; He "hated"
Esau by rejecting him, not for any animosity toward him. The Greek word for "hated" is "miseo" which
means to "love in a lesser degree". Amanuwal was very clear that there are varying degrees of love:

MAT 10:37 “He who loves father or mother more than Me is not worthy of Me. And he who
loves son or daughter more than Me is not worthy of Me.”

LUK 14:26 “If anyone comes to Me and does not hate [miseo] his father and mother, wife and
children, brothers and sisters, yes, and his own life also, he cannot be My disciple.”

Yahuwah loved Esau less because He was choosing Jacob over Esau.

9:14 So are we to say, "It is unjust for Yahuwah to do this"? Heaven forbid! (JNT)

Yahuwah = Unjust?
Yahuwah's selective process seems unfair from the human viewpoint. Our physically-focused perspective
revolves around making decisions based on actions and attitudes which we observe. Yet Yahuwah's
perspective is based on completing His plan in such a way that no human can ever say he deserved what
Yahuwah has done for him.

9:15 For He says to Moses, "I will have mercy on whomever I will have mercy, and I
will have compassion on whomever I will have compassion."

Mercy & Compassion

This quote from EXO 33:19 reflected the reason that Yahuwah did not destroy Israel after the sin with the
golden calf. Yahuwah told Moses that it did not matter what he wanted or what anybody else desired
because Yahuwah decides to which individuals He will extend His mercy. Amanuwal confirmed that this
principle remains in effect until the end of the present day of salvation:

JOH 6:44 “No one can come to Me unless the Father who sent Me draws him; and I will raise
him up at the last day.”

9:16 It does not, therefore, depend on man's desire or effort, but on Yahuwah's mercy.
(NIV)

The decision is totally up to Yahuwah. No one influences Yahuwah's decision.

Page 69 of 121
 9:17-18 For the Scripture says to Pharaoh, "Even for this same purpose I have raised
you up, that I might show My power in [REB: “My dealings with”] you, and that My
name might be declared in all the earth." Therefore He has mercy on whom He wills,
and whom He wills He hardens [NRS: “hardens the heart”; REB: “makes stubborn”].

A Lack of Comprehension
Just before the seventh plague of hail and fire, Moses was instructed to tell Pharaoh that Yahuwah had
selected him to help establish an example of what happens to those who resist Yahuwah (EXO 9:16).
Moses was warned before ever returning to Egypt that Yahuwah intended to use Pharaoh in this manner.

EXO 4:21 And Yahuwah said to Moses, "When you go back to Egypt, see that you do all
those wonders before Pharaoh which I have put in your hand. But I will harden his heart, so
that he will not let the people go.”

Yahuwah's plan clearly reveals that His intention is to keep the vast majority of humanity in ignorance
until the present age of Satan's rule comes to an end. This means that Yahuwah prevents most from
comprehending the truth.

MAT 13:11-15 He answered and said to them, "Because it has been given to you to know the
mysteries of the kingdom of heaven, but to them it has not been given. For whoever has, to
him more will be given, and he will have abundance; but whoever does not have, even what
he has will be taken away from him. Therefore I speak to them in parables, because seeing
they do not see, and hearing they do not hear, nor do they understand. And in them the
prophecy of Isaiah is fulfilled, which says: 'Hearing you will hear and shall not understand,
and seeing you will see and not perceive; for the heart of this people has grown dull. Their
ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes
and hear with their ears, lest they should understand with their heart and turn, so that I should
heal them.'”

9:19 You will say to me then, "Why does He still find fault [PHL: “blame men for what
they do”]? For who has resisted His will?"

If Yahuwah has not allowed the majority the ability to have a relationship with Him, how can He blame
men for not doing what He says? If Yahuwah has willed not to show His compassion to everyone during
the present age, how can humanity be at fault?

9:20 But indeed, O man, who are you to reply against [LAM: “to question”] Yahuwah?
Will the thing formed say to him who formed it, "Why have you made me like this?"

Backtalk?
When considering the vast gap between Yahuwah and men, clearly it is inappropriate for a man to
question Yahuwah's motives. To amplify the absurdness of asking Yahuwah to give account, Paul refers
back to the analogy used by both Isaiah (ISA 29:16) and Jeremiah (JER 18:6) of the potter and his clay.
The potter is the one who determines what he will do with his clay. Men have no more right to question
Yahuwah than clay has to question the potter who fashions it.

9:21 Does not the potter have power over the clay, from the same lump to make one
vessel for honor and another for dishonor [REB: “one to be treasured, the other for
common use”]?

Page 70 of 121
Power over the Clay
With one part of the clay, the potter may form a beautiful vase which may be worth thousands of dollars.
Yet, out of the rest of the clay he may make a bowl for washing feet. He has done the same with
humanity. All of mankind is of the same material and yet some He has chosen now to be vessels of honor,
to be treasured, while others are given no special attention.

9:22 Now what if Yahuwah, Although He was quite willing to demonstrate His anger
and make known His power, patiently put up with people who deserved punishment
and were ripe for destruction [NKJ: “vessels of wrath prepared for destruction”]? (JNT)

Patience & Israel

Although all of humanity has deserved punishment, the specific group of people to which Paul refers is
the nation of Israel. Yahuwah tolerated their continued rebellions and disobedience for centuries rather
than exacting the punishment they deserved. He had the power, and the right to use that power, yet He
restrained Himself so that His plan would be fulfilled as He had willed from the first. That plan included
the removal of Israel from the unique relationship the nation once had with Yahuwah.

AMO 3:2 You only have I known of all the families of the earth...

It was necessary for Yahuwah to tolerate the sins of Israel, especially those of the tribe of Yahuwdah,
until after the coming of the Mashyach so that prophecy would be fulfilled. However, once Amanuwal
fulfilled them, the vessels of wrath could be removed and a unique relationship with the vessels of mercy
could be established.

9:23-24 What if He did this in order to make known the riches of His glory to those who
are the objects [NKJ: “vessels”] of His mercy, whom He prepared in advance for glory—
that is, to us, whom He called not only from among the Yahuwdim but also from among
the Gentiles? (JNT)

Vessels of His Mercy

Paul has earlier shown that Yahuwah predetermined a group that would receive special favor earlier than
the majority of humanity (8:28-30). Here, he links the vessels of mercy to that predetermined group, the
members of the Assembly—composed of both Yahuwdim and Gentiles.

9:25 As He says also in Hosea: "I will call them My people, who were not My people,
and her beloved, who was not beloved."

My People
To substantiate his claim that the group Yahuwah predetermined to receive mercy included some from
among the Gentiles, Paul now begins to quote from several of the prophets. This passage is HOS 2:23 and
in its original context was a prophecy about the future time when Yahuwah will take Israel back as His
people. It is during the time Israel is not His people—when they have been removed as vessels of
wrath—that Yahuwah begins calling some from other nations. Peter alludes to this verse when he writes
about the composition of the Assembly.

1PE 2:9-10 But you are a chosen generation, a royal priesthood, a kadosh nation, His own
special people, that you may proclaim the praises of Him who called you out of darkness into
His marvelous light; who once were not a people but are now the people of Yahuwah, who
had not obtained mercy but now have obtained mercy.

Page 71 of 121
 9:26 "And it shall come to pass in the place where it was said to them, 'You are not My
people,' there they will be called sons of the living Yahuwah."

This quote is from HOS 1:10 where Yahuwah prophesied the future restoration of Israel's relationship to
Him. Once again Paul implies that the Gentiles would be called during the time when the physical nation
of Israel would not be the people of Yahuwah.

9:27-28 Isaiah also cries out concerning Israel: "Though the number of the children of
Israel be as the sand of the sea, the remnant will be saved. For He will finish the work
and cut it short in righteousness, because Yahuwah will make a short work upon the
earth [NRS: “will execute His sentence on the earth quickly and decisively”]."

Paul quotes ISA 10:22-23 to emphasize that Israel will be destroyed as vessels of wrath, leaving only a
small percentage of the nation. This passage also confirms the time when Yahuwah takes Israel back as
His people—at the close of this age!

9:29 And as Isaiah said before: "Unless the Sovereign of Sabaoth [NRS: “hosts”] had left
us a seed, we would have become like Sodom, and we would have been made like
Gomorrah."

Paul connects this quote from ISA 1:9 with the previous passage in ISA to stress the fact that although
Israel deserved to be completely destroyed because they had become corrupt vessels of wrath, Yahuwah
showed compassion to a few “vessels of mercy”, who would ultimately be considered the seed of Isaac
(verses 6-8).

9:30 What shall we say then? That Gentiles, who did not pursue righteousness, have
attained to righteousness, even the righteousness of [GSP: “produced by”; NAS: “which is
by”] faith;

Righteousness
Righteousness involves keeping the commandments (PSA 119:172). Earlier in Chapter 2, Paul pointed
out that the Greeks discovered, through trial and error, what some of the laws of Yahuwah were, but were
never given the law in codified form. Since Yahuwah had not shown them the same favor He had shown
to Israel, they did not understand the need of keeping the law and therefore did not pursue obedience to it.
Those Yahuwah called from among the Gentiles through the preaching of the good news were led to see
the importance of the law which defined righteous conduct. They were then led to see the need to repent
of disobeying that law. The result of their repentance led to their being immersed in the name of
Amanuwal Ha’Mashyach. They were taught from the beginning of their relationship with Yahuwah of
their need to rely on Amanuwal Ha’Mashyach in order to achieve the righteousness revealed in the law
(3:20).

9:31 but Israel, pursuing the law of [JNT: “that offers”] righteousness, has not attained to
the law of righteousness.

Unlike the Gentiles, the physical descendants of Israel had been given the law and understood the
importance of keeping it—especially the tribe of Yahuwdah. However, they mistakenly thought they
could attain the righteousness of the law without the need of any outside help.

Page 72 of 121
 9:32-33 Why? Because they did not seek it by faith, but as it were, by the works of the
law. For they stumbled at that stumbling stone. As it is written: "Behold, I lay in Zion a
stumbling stone and rock of offense, and whoever believes on Him will not be put to
shame."

The Yahuwdim' failure at achieving the righteousness of the law, which is revealed by the Ten
Commandments, stemmed from their belief that they could achieve what the law required by their own
efforts, without any assistance from Yahuwah. This misconception led them to reject the Mashyach—the
One who could forgive them of their failures in keeping the law, the One who could extend grace to them
so that any further failures would not be imputed to them, and the One who could supply them with
power enabling them to achieve the righteousness defined by the law. Paul combined two separate
scriptures from Isaiah in order to show the effect Amanuwal would have on Israel.

ISA 8:14 He will be as a sanctuary, but a stone of stumbling and a rock of offense to both the
houses of Israel, as a trap and a snare to the inhabitants of Jerusalem.

ISA 28:16 Therefore thus says the Sovereign YAHUWAH: "Behold, I lay in Zion a stone for
a foundation, a tried stone, a precious cornerstone, a sure foundation; whoever believes will
not act hastily.

Not By Faith
The combination that Paul formed reveals that Amanuwal strengthens those who trust Him as the
foundation of their salvation, yet He has become an obstacle to those who thought salvation could be
achieved strictly by their own efforts.

Amanuwal was rejected by the vast majority of the Yahuwdim as the Mashyach because they were
looking for a world-conquering king. They should have been looking for a Savior who would assist them
in conquering their sinful nature.

Romans: Chapter 10

10:1 Brethren, my heart's desire and prayer to Yahuwah for Israel is that they may be
saved.

Salvation
Paul is beginning to point out to the Yahuwdim element in the Assembly at Rome, that he is not against
Israel or the Yahuwdim people. He was very thankful that he had descended from Israel. He looked
forward to the day indicated by the prophets Hosea and Isaiah when Yahuwah would once again claim
Israel as His people.

10:2 for I can testify to their zeal for Yahuwah. But it is not based on correct
understanding; (JNT)

Zeal
Paul had been there; he was zealous to an extreme (GAL 1:14; PHI 3:6; ACT 22:3). An example of their
zeal in trying to please Yahuwah can be found in the Talmud. They established many traditions which
were to prevent them from failing to keep the law.

Page 73 of 121
However, their zeal was a misguided zeal, it was not according to correct understanding, or knowledge.
Knowledge would require admission of the inability to keep the righteousness of the law perfectly under
human effort alone. Knowledge would indicate the need for the payment of the penalty for whatever
mistakes are made. Knowledge would demand the need for a Mashyach in order to attain salvation.

10:3 For they being ignorant of Yahuwah's righteousness, and seeking to establish their
own righteousness, have not submitted to the righteousness of Yahuwah.

10:3 for, since they are unaware of Yahuwah's way of making people righteous and
instead seek to set up their own, they have not submitted themselves to Yahuwah's way
of making people righteous.(JNT)

Making One Righteous

The JNT gives the more accurate sense of the point Paul is making. Yahuwah's manner of making one
righteous requires reliance on Amanuwal Ha’Mashyach. It is Amanuwal living His righteous life in an
individual that produces the righteousness of Yahuwah.

The Yahuwdim righteousness revolved around a legalistic regimen which incorporated numerous
traditions devised by men. For example, they have misconstrued the prohibition against kindling a fire on
the Sabbath, so they can’t turn on a light after the sun sets on Friday; the “kosher lamp”, with its rotating
shade, solves the problem. Also, rabbinic ruling established what activities or items could or could not be
carried outside a Yahuwdite’s home on the Sabbath. Since the carrying of books, keys, babies, etc.
outside the home is considered work on the Sabbath, it became necessary to extend the area which is
considered “home”. The “eruv” was created by rabbinic ruling; this is an inconspicuous fence which
encloses huge neighborhoods so that devout Yahuwdim can carry books, briefcases, keys, etc. plus push
strollers , etc. to synagogue or to a park on the Sabbath. Most major cities and many smaller towns have
eruvs. For example, all of downtown Washington, DC, including the mall, memorials, White House,
Capitol, the Smithsonian museums, and the National Gallery of Art, are inside the DC eruv.

10:4 For Amanuwal is the end of the law for righteousness to everyone who believes.

10:4 For the goal at which the Torah aims is the Mashyach, who offers righteousness to
everyone who trusts. (JNT)

End/Goal
Being spiritual (7:14), the law cannot come to an end. Therefore, every translation, except the JNT, has
erred in its rendering of the Greek word "telos" as "end". The JNT more accurately has "goal" for "telos"
and gives the proper translation of the verse.

Righteousness
Not only does the law define righteous conduct by identifying sin, it also points to the need of
Amanuwal's help in order to fulfill its required righteousness (8:4). Those who comprehend their need for
Him, surrender to Him and trust Him to achieve the goal of the law in them have His righteousness
imputed to them.

10:5 For Moses writes about the righteousness which is of [JNT: “grounded in”] the law,
"The man who does those things shall live by [JNT: “attain life through”] them."

This verse emphasizes the importance of attaining righteousness. Paul uses LEV 18:5 to substantiate that
eternal life requires the attainment of the righteousness which is defined in the law. Remember,

Page 74 of 121
Amanuwal told the man, who asked Him what was required for eternal life, to keep the commandments
(MAT 19:16-17); then He told the man to sell all he had and follow Him: i.e., trust Him with his life.

10:6 But [JNT: “Moreover”] the righteousness of [JNT: “grounded in”; NAS: “based on”]
faith speaks in this way,…

This verse begins with the Greek conjunction "de". It can be used to indicate a contrast with what
preceded it, to qualify what preceded it, or to add to what preceded it. The JNT correctly uses it to
continue discussing the subject of Yahuwah’s way of making people righteous. The righteousness of faith
is the same righteousness which the law defines, but is based on trusting Amanuwal to produce that
righteousness in us, as we follow His sinless example.

10:6-7 …"Do not say in your heart, 'Who will ascend into heaven?'" (that is, to bring
Amanuwal down from above) or, "'Who will descend into the abyss?'" (that is, to bring
Amanuwal up from the dead).

Ascend & Descend

Paul paraphrases the passage written by Moses about the accessibility of the law in DEU 30:11-13 and
applies it to how accessibility to Amanuwal has been achieved. It was not man's effort which drew
Amanuwal from His eternal state of immortality to become a mortal who died for the sins of the world,
nor was it man's effort which raised Amanuwal from death back to immortality.

These actions were done for man! The righteousness of faith requires believing Yahuwah has done these
things so that the righteousness defined by the law can be established in us through the access we have
been given to Amanuwal Ha’Mashyach.

10:8-9 But what does it (the righteousness of faith) say? "The word is near you, even in
your mouth and in your heart" (that is, the word [GSP: “message”] of [GSP, JNT:
“about”] faith which we preach): that if you confess with your mouth the Sovereign
Amanuwal and believe in your heart that Yahuwah has raised Him from the dead, you
will be saved [REB: “you will find salvation”].

Confession & Belief

Paul quotes from DEU 30:14, but omits the final phrase “that you may do it”. Yahuwah touches the
minds of those He chooses to select and imparts the faith of Amanuwal to them. The recipient of that faith
is compelled to act. The confession of the mouth refers to the acknowledgment of Amanuwal as
Sovereign and Savior, which is required of those who have repented and desire immersion . Yet, more
than confession is necessary in order to be saved: an inner, life-changing conviction must also be
occurring. Paul gives further explanation to confession and belief in the following verses.

10:10 For with the heart one believes to [JNT: “goes on trusting and thus continues
toward”] righteousness, and with the mouth confession is made to [JNT: “and thus
continues toward”] salvation.

10:10 For faith in the heart leads to righteousness, and confession on the lips leads to
salvation. (REB)

The one who is convicted that Amanuwal is Sovereign and Savior continues walking according to the
Ruwach, following the example of Amanuwal: living without sin. If one is totally convicted, his life is
consumed with doing things Yahuwah's way and he cannot help but to speak of those things with others.

Page 75 of 121
 10:11 For the Scripture says, "Whoever believes on Him will not be put to shame."

Whoever
Paul again refers to ISA 28:16. This time he puts stress on "whoever" rather than on the effect of belief,
as the next verse shows.

10:12-13 For there is no distinction between Yahuwdite and Greek, for the same
Sovereign over all is rich to all who call upon Him. For "whoever calls upon the name of
Yahuwah shall be saved."

Paul uses this quote is from JOE 2:32, which is a prophecy of the time after Amanuwal returns, to show
that Yahuwah accepts those who are from nations other than Israel.

This verse is transitional and introduces a series of arguments some may use in an attempt to claim
Israel and the Yahuwdim people as a whole have been unfairly treated.

10:14-15 But how can they call on someone if they haven't trusted in him? And how can
they trust in someone if they haven't heard about him? And how can they hear about
someone if no one is proclaiming him [NKJ: “without a preacher”]? And how can people
proclaim him unless Yahuwah sends them? [NKJ: “And how shall they preach unless they
are sent?”]… (JNT)

Preemptive Strike
After pointing out Israel's flawed concept of how righteousness is attained, Paul now begins responding to
the inevitable questions which the Yahuwdim would have in attempting to defend the position of their
people. The first question springs from the prophecy of Joel quoted in verse 13. You do not call on
someone for help if you do not know whether or not he can be trusted. You cannot trust someone if you
are completely unaware of his existence. And you will never know about someone if nothing is ever said
about him so that he is brought to your attention.

Due to the magnitude of who Amanuwal is and what He can and does do, those who announce Him must
be granted divine help: they must be sent by Yahuwah. All who truly represent Yahuwah are sent by
Him—they cannot come by their own authority. Even Amanuwal revealed that He was sending His
apostles just as the Father had sent Him (JOH 20:21).

10:15 …As it is written: "How beautiful [REB: “welcome”] are the feet of those who
preach the good news of peace, who bring glad tidings of good things!"

Glad Tidings
The Yahuwdim claimed that if Yahuwah had only sent someone to tell Israel about Amanuwal, they
would have welcomed it as good news. Paul quotes ISA 52:7 as the response to their defensive position
for not accepting Amanuwal as the Sovereign. He pointed out that Isaiah referred to messengers sent by
Yahuwah hundreds of years earlier. In fact, many prophets were sent bringing that message.

10:16 But they have not all obeyed [JNT: “paid attention to”; PHL: “responded to”; GSP:
“accepted”] the good news. For Isaiah says, "Yahuwah, who has believed our report?"

Page 76 of 121
Who Has Believed?
Paul continues his response by pointing out that the messengers Yahuwah sent were ignored. To prove
that they were ignored even in his day, he quotes ISA 53:1 which begins the most detailed prophecy in the
Scriptures of the first coming of Amanuwal Ha’Mashyach. Any Yahuwdite living during that time and
privy to the circumstances of Amanuwal’s death and burial could not deny the incredible “coincidences”
with the prophecy of Isaiah. By stating "not all paid attention" Paul emphasizes that some did.

10:17 So then faith comes by hearing, and hearing by the word of Yahuwah.

10:17 So trust comes from what is heard, and what is heard comes through a word
proclaimed about the Mashyach. (JNT)

Faith & the Word Proclaimed

The faith which is necessary for the attainment of righteousness depends on hearing the message about
the Savior, accepting it and acting on it. Israel, as a nation, did none of these things.

10:18 But I say, have they not heard? Yes indeed: "Their sound [JNT: “voice”] has gone
out to all the earth, and their words to the ends of the world."

Is it possible that, although messengers were sent, Israel never heard the message? Paul responds to this
Yahuwdim objection by quoting PSA 19:4—the messages of the prophets have been heard throughout the
world.

10:19 But I say, did Israel not know [JNT: “understand”]? First Moses says: "I will
provoke you to jealousy by those who are not a nation, I will anger you by a foolish
nation [JNT: “a nation void of understanding”]."

Void of Understanding
The Yahuwdim objection continues: maybe Israel did hear, but simply did not understand what they
heard. Rather than voice objection to this conclusion, Paul quotes DEU 32:21, where Moses indicated that
just as Yahuwah was jealous of their worship of the golden calf, so Yahuwah would make them jealous of
the worship given Yahuwah by those who were not Israelites. Those who lacked understanding would
replace Israel in the special relationship with Yahuwah that Israel had been offered.

10:20 And then Isaiah dares to say, "I have been found by those who never sought Me, I
have shown Myself to those who never inquired of Me." (MOF)

To further substantiate the temporary replacement of Israel with some Gentiles, Paul goes on to quote ISA
65:1.

10:21 But to Israel he says: "All day long I have stretched out My hands to a
disobedient and contrary [REB: “defiant”; NAS: “obstinate”] people."

Paul continues quoting from ISA 65:2 to show why the Gentiles were allowed to gain His favor: Israel
failed to understand the impact of the message that Yahuwah had given them. They were obstinate, they
wanted to do things their way—which made it impossible for them to attain the righteousness of faith.

Page 77 of 121
 Romans: Chapter 11
11:1 I say then, has Yahuwah cast away [JNT, MOF: “repudiated”; NAS, NRS: “rejected”]
His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the
tribe of Benjamin.

Cast Away?
After showing that Yahuwah had broken off His unique relationship with Israel, as the prophets had
prophesied He would, the obvious question is: "Is this condition permanent?" Has Yahuwah given up on
them and washed His hands of them forever—never to take them back again? Paul responds by saying,
"since I am an Israelite, obviously Yahuwah has not forsaken all of Israel!" Yahuwah continues to deal
with a few of Jacob's descendants.

Paul points out he was not a Yahuwdite, but a Benjamite. He was considered a Yahuwdite, just as many
of the descendants of Levi and Benjamin were. At the time of the rebellion of Jeroboam from Rehoboam
the Northern Kingdom of Israel and the Southern Kingdom of Yahuwdah were formed. As a whole, the
tribes of Benjamin and Levi remained with Yahuwdah; there were also some individuals from other tribes
who migrated south and became incorporated into Yahuwdah. Over time they all became identified as
Yahuwdim, rather than by their original tribal names.

11:2 Yahuwah has not cast away His people whom He foreknew [REB: “acknowledged of
old as His own”; JNT: “chose in advance”]….

As Paul has already proven from prophecies of Hosea and Isaiah, Yahuwah will reestablish His
relationship with Israel at the close of the age. So, the point he is making is that Yahuwah has not severed
His relationship with every single descendant of Israel at this time.

11:2-3 …Or do you not know what the Scripture says of Elijah, how he pleads with
Yahuwah against Israel, saying, "Yahuwah, they have killed Your prophets and torn
down Your altars, and I alone am left, and they seek my life"?

I Alone
Paul quotes Elijah's response to Yahuwah's question to Elijah of why he had fled into the wilderness (1KI
19:10); Elijah assumed he was the last Israelite alive who was actually trusting Yahuwah.

11:4 But what does the divine response say to him? "I have reserved for Myself seven
thousand men who have not bowed the knee to Baal."

Yahuwah's response in 1KI 19:18 revealed that Yahuwah had preserved a remnant of the nation which
refused to abandon Him. Elijah did not realize that so many had rejected the blatant idolatry introduced by
Jezebel to the Northern Kingdom of Israel. The number seemed large to him, but out of a population of
possibly four million, it was a very small percentage of the nation.

11:5 Even so then, at this present time there is a remnant according to the election of
[JNT: “chosen by”] grace.

Just as in Elijah's day, so it was in Paul's day—Yahuwah had preserved a small percentage of Israel which
He selected to be part of the special group which had been predetermined from the beginning.

Page 78 of 121
 11:6 And if by grace, then it is no longer of works [JNT: “based on legalistic works”];
otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise
work is no longer work.

The Israelites of the remnant are specifically chosen by Yahuwah. There is nothing which they have done
that warranted Yahuwah's selection. Yahuwah's choice of them is no different than Yahuwah's choice of
Jacob instead of Esau.

Works & Grace

Paul stresses that the extension of Yahuwah's favor in choosing the individuals who compose the
predetermined group has absolutely no connection to the physical efforts they have previously put forth.
He also states the antithesis: that if Yahuwah's selection were based on physical efforts, then it would be
based on obligation, not on Yahuwah's choice.

11:7 What then? Israel has not obtained what it seeks [JNT: “the goal for which she is
striving”]; but the elect [JNT: “ones chosen”] have obtained it, and the rest were
hardened [KJV: “blinded”; JNT: “made stone-like”; MOF: “rendered insensitive to it”].

Obtaining Yahuwah’s Favor

The nation of Israel anciently, and especially the Yahuwdim during Paul's time, attempted to establish
themselves as Yahuwah's most favored people through physical efforts without faith. They failed to
achieve that goal. However, Yahuwah did select a few out of the nation to reveal the need for faith. Those
who Yahuwah did not select for the extension of His mercy were left to their own carnal nature and the
environmental influences of the present evil world. Their hearts became hardened; they became stubborn,
just as Pharaoh had been made stubborn!

11:8 Just as it is written: "Yahuwah has given them a spirit of stupor, eyes that they
should not see and ears that they should not hear, to this very day."

To prove his point, Paul combines quotes from both the Law and Prophets divisions of the Kadosh
Scriptures: DEU 29:4 and ISA 29:10.

DEU 29:2-4 Now Moses called all Israel and said to them: "You have seen all that Yahuwah
did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his
land--the great trials which your eyes have seen, the signs, and those great wonders. Yet
Yahuwah has not given you a heart to perceive and eyes to see and ears to hear, to this very
day."

ISA 29:10 For Yahuwah has poured out on you the Ruwach of deep sleep...

By connecting these two passages, Paul shows that from the early period of Israel's history until the time
Yahuwah removed them from His land, they were never selected by Yahuwah to have a relationship with
Him through faith.

It is Written
This verse is a good example of how Paul combines related material from different passages without
claiming he is quoting a particular prophet; he simply states: “it is written”.

11:9-10 And Dawid says: "Let their table [GSP: “feasting”] become a snare and a trap, a
stumbling block and a recompense to them; let their eyes be darkened, that they may not see,

Page 79 of 121
and bow down their back always [JNT: “continually”; GSP: “make their backs bend forever under
their burden”]."

Snares, Stumbling Blocks

To further substantiate Israel's inability to come to Yahuwah in faith, Paul now refers to PSA 69:22-23.
By doing this, he shows that the entirety of the Kadosh Scriptures—the Law, the Prophets and the
Writings— agree with the point he has been making.

Their Table
To better understand the meaning of the term "their table" it is important to note how one of the Hebrew
Targums interprets verse 22: "Let their table which they had prepared before Me be for a snare, and
their sacrifices be for an offence." The sacrificial altar before the tabernacle, and later the temple, was
referred to as the "table of Yahuwah" (MAL 1:7,12). That altar became a snare to the Israelites when the
ceremonies and sacrifices at the altar became the primary focus of their religion. They lost sight of the
mighty one to which these sacrifices pointed, so that when the Mashyach did come, they simply could not
recognize Him. The sacrifices were intended to teach them about their need for the Mashyach—their need
to trust in Him. Yet, the sacrifices and ceremonies became an end in themselves. It was because Israel
failed to perceive the true purpose of the altar ceremonies that Yahuwah reprimanded the priests through
Malachi; He stated that by their actions they were saying "the table of Yahuwah is contemptible"!
When they showed disrespect to Yahuwah by the offerings they made, Yahuwah responded by leaving
the table; they were then alone, left to serving only themselves at the altar, thereby turning Yahuwah's
table into their table.

11:11 I say then, have they stumbled that they should fall [NIV: “so as to fall beyond
recovery”; JNT: “with the result that they have permanently fallen away” ]? Certainly not!
But through their fall, to provoke them to jealousy, salvation has come to the Gentiles.

They Have Stumbled

Those who "stumbled" refers to all those of Israel who were not selected by Yahuwah ("the rest", who
were hardened, from verse 7). The reference to stumbling connects this verse to the prophecy used by
Paul in 9:32-33 of ISA 8:14 about Amanuwal becoming a stumbling stone to Israel.

Provoked?
To "provoke them to jealousy" means to stimulate them to desire the same for themselves. When an
Israelite sees the positive change in a Gentile who Yahuwah selects to be part of His predetermined
group, that
Israelite should be stimulated to want the same change in his life.

11:12 Now if their fall [JNT: “stumbling”] is riches for the world, and their failure [JNT:
“being placed temporarily in a condition less favored than that of the Gentiles is bringing”]
riches for the Gentiles, how much more their fullness!

Great Fullness
During the period when Israel is severed from their original relationship with Yahuwah, some from
among the other nations of the earth are granted the blessing of Yahuwah's selection; this leads to the
greatest riches attainable: a relationship with the one true Yahuwah, the promise of eternal life and the
inheritance of all things (8:17).

Page 80 of 121
Yahuwah has revealed in prophecy that, once Israel is selected as His model nation after Amanuwal
returns, all— not just a small sampling—of the Gentiles will be stimulated to desire for themselves what
they witness
Israel receiving; this is what Paul means when he refers to “how much more their fullness”!

ISA 44:5 “One will say, 'I am Yahuwah's'; another will call himself by the name of Jacob;
another will write with his hand, 'The LORD's,' and name himself by the name of Israel.”

ISA 62:1-3, 12 For Zion's sake I will not hold My peace, and for Jerusalem's sake I will not
rest, until her righteousness goes forth as brightness, and her salvation as a lamp that burns.
The Gentiles shall see your righteousness, and all kings your glory. You shall be called by a
new name, which the mouth of Yahuwah will name. You shall also be a crown of glory in the
hand of Yahuwah, and a royal diadem in the hand of your Yahuwah...And they shall call them
The Kadosh People, the Redeemed of Yahuwah; and you shall be called Sought Out, a City
Not Forsaken.

ISA 61:9, 11 Their descendants shall be known among the Gentiles, and their offspring
among the people. All who see them shall acknowledge them, that they are the posterity
whom Yahuwah has blessed...For as the earth brings forth its bud, as the garden causes the
things that are sown in it to spring forth, so the Sovereign YAHUWAH will cause
righteousness and praise to spring forth before all the nations.

ZEC 8:22-23 Yes, many peoples and strong nations shall come to seek Yahuwah of hosts in
Jerusalem, and to pray before Yahuwah.' Thus says Yahuwah of hosts: 'In those days ten men
from every language of the nations shall grasp the sleeve of a Yahuwdim man, saying, "Let us
go with you, for we have heard that Yahuwah is with you."

ISA 2:2-3 Now it shall come to pass in the latter days that the mountain of Yahuwah's house
shall be established on the top of the mountains, and shall be exalted above the hills; and all
nations shall flow to it. Many people shall come and say, "Come, and let us go up to the
mountain of Yahuwah, to the house of the mighty one of Jacob; He will teach us His ways,
and we shall walk in His paths." For out of Zion shall go forth the law, and the word of
Yahuwah from Jerusalem.

11:13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles,…

Gentiles
From this verse through verse 32, Paul directs his comments to the non-Yahuwdim members of the
congregation in Rome. He reminds them of his appointment as one of Yahuwah's primary spokesmen to
the non-Israelites.

ACT 26:15-18 “So I said, 'Who are You, Master?' And He said, 'I am Amanuwal, whom you
are persecuting. But rise and stand on your feet; for I have appeared to you for this purpose,
to make you a minister and a witness both of the things which you have seen and of the things
which I will yet reveal to you. I will deliver you from the Yahuwdim people, as well as from
the Gentiles, to whom I now send you, to open their eyes and to turn them from darkness to
light, and from the power of Satan to Yahuwah, that they may receive forgiveness of sins and
an inheritance among those who are sanctified by faith in Me.'”

Page 81 of 121
 11:13-14 …I make known the importance of my work, in the hope that somehow I may
provoke some of my own people [NKJ: “those who are my flesh”] to jealousy and save
some of them! (JNT)

Paul says his reference to being an apostle to the Gentiles would hopefully stimulate fellow-Israelites to
listen to the things he would be addressing specifically to the Gentiles. He hoped that some of those
things might cause some of the Yahuwdim to realize what they were losing because of their hard-
heartedness and be stimulated to reconsider their rejection of Amanuwal as the Mashyach.

11:15 For if their being cast away is the reconciling of the world, what will their
acceptance be but life from the dead?

During the time that Israel has been temporarily removed as Yahuwah's people, the door has been opened
so that Gentiles could be selected from among other nations and be added to Yahuwah's predetermined
group (8:28-29). This activity has restored a link between Yahuwah and descendants of Adam, other than
Israel. When Yahuwah takes Israel back as His people again, He will also accept the other nations as His
people. All whose relationships to Yahuwah had been dead will be made alive.

Life from Death

The phrase “life from the dead” anticipates an upcoming analogy Paul uses for the Israelites who are
now cut off from Yahuwah—who are dead to Him.

11:16 For if the firstfruit is kadosh, the lump is also kadosh; and if the root is kadosh, so
are the branches.

Firstfruit & Root

Paul uses two examples to emphasize the ultimate relationship of Israel to Yahuwah: the status of being
Yahuwah's people. The "firstfruit" refers to the first portion of the whole mass, or produce of the land,
which is offered to Yahuwah; once accepted by Yahuwah, that offering consecrated the rest of the mass.
The "root" refers to the part of the tree which provides the foundation for the rest of the tree. If the root is
kadosh, the branches would naturally be kadosh as well because the branches are nourished by the sap,
which is produced by the root.

In this particular case, Paul is connecting the Patriarchs—Abraham, Isaac and Jacob—to the firstfruit and
the root. The nation of Israel sprang from those three. Since Yahuwah had set them apart for Himself, and
through His process of selection (9:9-13) chose Jacob to be the progenitor of His chosen nation, whatever
descendants came from Jacob, by virtue of coming from him, were also set apart for Yahuwah and
became Yahuwah's people.

11:17 And if some of the branches were broken off, and you, being a wild olive tree,
were grafted in among them, and with them became a partaker of the root and fatness
[NIV: “the nourishing sap”] of the olive tree,

Olive Trees
Paul is comparing Israel to a good, or cultivated olive tree and the Gentiles to a wild olive tree. Yahuwah
cultivated Israel, He worked with them, and He established them as His tree which sprang from the
Patriarchs.

JER 11:16-17 The LORD called your name, green Olive Tree, Lovely and of Good Fruit.
With the noise of a great tumult He has kindled fire on it, and its branches are broken. For

Page 82 of 121
 Yahuwah of hosts, who planted you, has pronounced doom against you for the evil of the
house of Israel and of the house of Yahuwdah, which they have done against themselves to
provoke Me to anger in offering incense to Baal.

Although Yahuwah removed most of the limbs from the tree, He did leave some of the original branches.
Some non-Israelites were grafted in among those branches which remained on the tree. By virtue of being
grafted onto the cultivated tree, the Gentiles became immediate recipients of all that Yahuwah had done
in cultivating that tree; prior to their grafting they were nothing.

EPH 2:11-12 Therefore remember that you, once Gentiles in the flesh...that at that time you
were without Amanuwal, being aliens from the commonwealth of Israel and strangers from
the covenants of promise, having no hope and without Yahuwah in the world.

11:18 then don't boast as if you were better than the branches [PHL: “don't let yourself
feel superior to the former branches”]! However, if you do boast, remember that you are
not supporting the root, the root is supporting you [REB: “you do not sustain the root; the
root sustains you”]! (JNT)

Paul warns these Gentiles, who had been shown Yahuwah's favor, not to misinterpret why they had been
granted this privilege of being selected as branches to be grafted onto His tree. No one deserves
Yahuwah's favor! Coming out of an idolatrous pagan background, they were no better than the Israelites
who had been removed from the tree.

They needed to keep in mind that the tree continues to live as long as the root remains, and will continue
to live even when branches are cut off. The survival of the grafted branches requires the root.

11:19-20 You may make the natural retort, "But the branches were lopped off to make
room for my grafting!" Very well, then. They lost their position [NKJ: “were broken off”]
because they failed to believe; you only maintain yours because you do believe. The
situation does not call for conceit but for a certain wholesome fear. (PHL)

Broken Off
As a nation, Israel lost its position of being Yahuwah's people because they failed to attain the
righteousness of faith. It was only due to their failure that the Gentiles were selected to replace them. Paul
reminds the Gentiles that they did nothing to deserve the position they were given. Yahuwah chose them
and opened their minds to comprehend the need for trusting Amanuwal in order to achieve the type of
righteousness which Israel failed to achieve. Rather than thinking they were better than the Israelites, who
were cut off the tree of Yahuwah's people, Paul exhorted them to humble themselves before Yahuwah.

11:21 For if Yahuwah did not spare the natural branches, He may not [JNT: “certainly
won't”] spare you either.

Haughtiness led the natural branches of Israel into such heinous sins that Yahuwah was forced to remove
them as His people.

EZE 16:50 And they were haughty and committed abomination before Me; therefore I took
them away as I saw fit. Yahuwah certainly would not hesitate to remove the grafted branches if
they followed the same attitude as the natural branches which had already been cut off.

Page 83 of 121
 11:22 Therefore consider the goodness and severity of Yahuwah: on those who fell,
severity; but toward you, goodness, if you continue in His goodness. Otherwise you also
will be cut off.

Those who fell were those who did not comprehend the righteousness of faith and stumbled over their
need for Yahuwah's help—whether they lived prior to, or after, the coming of Amanuwal Ha’Mashyach.
They were recipients of the severity of Yahuwah; they were cut off from being His people.

Goodness of Yahuwah
The grafted branches were recipients of the goodness of Yahuwah—they received mercy and became the
people of Yahuwah when they admitted their need for Yahuwah's help to produce the kind of
righteousness needed for salvation.

Paul gives a warning. Those who are shown Yahuwah's mercy are made aware of the need to repent of
their sins and establish conduct which is without sin (1PE 2:21-22). The continuation of Yahuwah's
goodness is based on the continuation of good conduct (MAT 19:16-17), because faith without works is
dead (JAM 2:20).

11:23 And they also, if they do not continue in [GSP: “cling to their”] unbelief, will be
grafted in, for Yahuwah is able to graft them in again.

Looking to the future, Paul continues his reference to Yahuwah's goodness—to the time when the “spirit
of stupor” (verse 8) is removed so that Israel will have the ability to believe. For those who may have
forgotten or misunderstood, Paul assures them that Yahuwah can do whatever Yahuwah chooses to do.

MAR 10:27 But looking at them, Amanuwal said, "With men it is impossible, but not with
Yahuwah; for with Yahuwah all things are possible."

Their relationship to Yahuwah which had been dead will be made alive (verse 15).

11:24 For if you were cut out of the olive tree which is wild by nature, and were grafted
contrary to nature into a good [JNT: “cultivated”] olive tree, how much more will these,
who are the natural branches, be grafted into their own olive tree?

Grafting
By nature, a branch of a cultivated olive tree is grafted onto a wild olive tree to take advantage of the
sturdier roots of the wild olive. The grafted branch will produce the same type of fruit as it did while
attached to the cultivated tree. However, Paul shows how the relationship of the Gentiles is a reversal of
the way grafting is naturally done. Yahuwah took a branch of a wild olive tree, which symbolized
Gentiles specially selected by Yahuwah, and grafted it into the cultivated tree stock and roots, which
symbolized the Patriarchs from which the nation of Israel descended. The implication is made that the
grafted wild olive branch began producing the good fruit of the cultivated olive tree, rather than the
useless fruit of a wild olive tree. After addressing the abnormal grafting procedure of the Gentile branch,
Paul then pointed out an equally miraculous event: the reattachment of the original branches which were
broken off. Under normal conditions, branches which are removed die and dry out so that their only use is
for burning (JOH 15:6).

Yet, Yahuwah can give life to the dead branches because nothing is impossible for Him, and when He
does, the natural branches will be more quickly accepted by their parent tree than the branch taken from
the wild olive tree.

Page 84 of 121
 11:25 For I do not desire, brethren, that you should be ignorant of this mystery, lest you
should be wise in your own opinion [JNT: “so that you won't imagine you know more than
you actually do”; NIV: “so that you may not be conceited”], that hardening in part has
happened to Israel until the fullness [NRS, MOF, NIV: “full number”] of the Gentiles has
come in.

This Mystery
The "mystery" to which Paul refers is what he has just explained in the preceding material: Israel's
temporary severance from being Yahuwah's people so that some non-Israelites could be added to the
predetermined group who make up the first resurrection. This understanding had not been comprehended
prior that time. Until this was explained the assumption of the Yahuwdim was that the first nation to
receive salvation would be the physical nation of Israel.

By stating that the hardening of Israel is only "in part", Paul emphasizes that there are some Israelites
who have the righteousness of faith. The hardened condition of Israel does have a determined termination:
the point in time when the number of non-Israelites reaches the amount Yahuwah wants included in the
first resurrection.

11:26-27 And so [GSP: “then”; REB: “once that has happened”] all Israel will be saved, as
it is written: "The Deliverer will come out of Zion, and He will turn away
unrighteousness from Jacob; for this is My covenant with them, when I take away their
sins."

Will Be Saved
This statement is primarily a composite of points contained in ISA 59:20-21 and JER 31:31-34; Paul
combined the essence of the two references to make the point that the salvation of Israel as a nation
occurs only after Amanuwal returns.

This does not mean every Israelite will be saved; it does mean that—in contrast to the present condition of
only a very small number of Israelites being considered Yahuwah's people, due to having the
righteousness of faith—the whole of the nation will be offered salvation. Their minds and hearts will be
changed to make salvation possible.

EZE 36:26 “I will give you a new heart and put a new spirit within you; I will take the heart
of stone out of your flesh and give you a heart of flesh.”

When this occurs, all of Israel will be grafted back into the olive tree which represents Yahuwah's people.

HOS 14:4-6 “I will heal their backsliding, I will love them freely, for My anger has turned
away from him. I will be like the dew to Israel; He shall grow like the lily, and lengthen his
roots like Lebanon. His branches shall spread; his beauty shall be like an olive tree, and his
fragrance like Lebanon.”

11:28 With respect to the Good News they are hated [NKJ: “enemies”] for your sake. But
with respect to being chosen [REB: “judged by His choice”] they are loved for the
Patriarchs' sake (JNT)

Page 85 of 121
Good News
The good news pointed out that salvation in the Kingdom of Yahuwah is possible only through
Amanuwal Ha’Mashyach. Due to the hardness of their hearts, the nation refused to accept that fact and
were treated as enemies by Yahuwah, which allowed non-Israelites access to that salvation.

Patriarch’s Sake
However, because Israel descended from Abraham, Isaac and Jacob the nation is prophesied to be the first
nation selected for salvation after the predetermined group joins Amanuwal at His return, showing that
Yahuwah still has great love for Israel.

11:29 For the gifts and the calling of Yahuwah are irrevocable.

11:29 for Yahuwah does not change His mind about those to whom He gives His
blessings or sends His call. (GSP)

Due to Abraham's faithfulness and obedience, Yahuwah made unconditional promises to him and his
descendants of great blessings. Yahuwah will not renege on any of those commitments which He has
made. Yahuwah sent His prophets with promises of restoring His relationship with the descendants of the
Patriarchs, and He will fulfill those prophecies.

11:30-31 For as you were once disobedient to Yahuwah, yet have now obtained mercy
through their disobedience, even so these also have now been disobedient, that through
the mercy shown you they also may obtain mercy.

Once Disobedient
Paul is still directing his attention to the Gentile reader. In summary, he reminds them that they have
obtained mercy only because Israel, when they were still considered Yahuwah's people, disobeyed
Yahuwah's instructions. And just as surely as the Gentiles received mercy when they were disobedient, so
Israel will yet receive mercy while they are disobedient.

11:32 For Yahuwah has committed them all [MOF: “consigned all men”; GSP: “made all
men prisoners”] to disobedience, that He might have mercy on all.

Mercy on All
Yahuwah's plan requires that no one can enter His Kingdom without receiving His mercy. No one will be
allowed to claim that he has earned the right to be saved. There has been only one human being who has
kept the law perfectly, who has not disobeyed: Amanuwal Ha’Mashyach! All others have sinned and
come short of the glory of Yahuwah (3:23).

11:33 Oh, the depth of the riches both of the wisdom and knowledge of Yahuwah! How
unsearchable are His judgments and His ways past finding out!

Depth of Yahuwah
Now Paul focuses on Yahuwah's plan and the manner in which Yahuwah is working it out. What human
could have ever designed and created such a plan that is so perfect in every respect? Everyone will
eventually be dealt with on an even footing. Yahuwah calls a few now, but most must wait until later.
Some will receive mercy earlier than others. Most importantly, Yahuwah controls every aspect of the
fulfillment; nothing is left to chance!

11:34 "For who has known the mind of Yahuwah? Or who has become His counselor?"

Page 86 of 121
Paul now gives proof of the depth of Yahuwah's decisions in working out His plan; he refers to passages
from ISA 40:13 and JER 23:18.

Yahuwah did something that the Israelites never expected Him to do. He chose people of other nations to
become His people. And since the Gentiles had never known Yahuwah in the same way as Israel, they
had never considered that Yahuwah would reach down in His mercy and take them as His people.

11:35 "Or who has first given to Him and it shall be repaid to him?"

11:35 “Or who has given a gift to Him, to receive a gift in return?" (NRS)

Paul based this question on the essence of JOB 41:11. He does not state this “is written” anywhere in
these scriptures. The point he makes is that no one can make any demands on Yahuwah because Yahuwah
is not indebted to anyone. Neither Israelites nor Gentiles have any right to criticize the manner in which
Yahuwah has decided to fulfill His plan.

11:36 For of [JNT: “from”] Him and through Him and to Him are all things, to whom be
glory forever. Aman.

Aman
The use of "Aman", meaning "so be it", affirms man's total dependency on Yahuwah. Yahuwah does not
depend on any man—not any Israelite, nor any Gentile!

Romans: Chapter 12
12:1 I beseech you therefore, brethren, by the mercies of Yahuwah [JNT: “in view of
Yahuwah's mercies”], that you present your bodies a living sacrifice, kadosh, acceptable
to Yahuwah, which is your reasonable service.

Yahuwah’s Mercies
Yahuwah's mercies include both the mercy He ultimately shows to all nations and the mercy He has
already shown and is now extending to those called during the first harvest period. Paul alludes to the
earlier admonition he made as part of the requirement of those who have been immersed and freed from
the penalty of sin.

6:13 ...offer yourselves to Yahuwah as people alive from the dead, and your various parts to
Yahuwah as instruments for righteousness. (JNT)

12:2 And do not be conformed to this world, but be transformed by the renewing of
your mind, that you may prove [NRS, REB: “discern”] what is that good and acceptable
and perfect will of Yahuwah.

Be Transformed!
We are exhorted to resist the tendency to yield to the values important to this age. The only sure way to
accomplish this is to have our minds made new by transforming our thinking to be in line with
Yahuwah’s thoughts, which requires the power of the Kadosh Ruwach.

1CO 2:11 ...no one knows the things of Yahuwah except the Ruwach of Yahuwah.

Page 87 of 121
 12:3 For I am telling every single one of you, through the grace that has been given to
me, not to have exaggerated ideas about your own importance. Instead, develop a sober
estimate of yourself based on the standard which Yahuwah has given to each of you,
namely, trust [NKJ: “faith”]. (JNT)

Self-Importance
Paul may have originally made this statement as a warning to the Yahuwdim and Gentile groups in Rome
not to misconstrue the analogy of the olive tree he had just given. However, the application of this
exhortation is to be applied by each True follower throughout time. Humility is essential. No one is in the
Assembly because Yahuwah needed them, but rather because Yahuwah showed them favor and granted
them faith.

12:4-5 For just as there are many parts that compose one body, but the parts don't all
have the same function; so there are many of us, and in union with the Mashyach we
comprise one body, with each of us belonging to the others. (JNT)

Although a body is made up of many different parts, each serving a unique purpose, each part relies on all
the other parts.

1CO 12:12-14 For as the body is one and has many members, but all the members of that one
body, being many, are one body, so also is Amanuwal. For by one Ruwach we were all
immersed into one body—whether Yahuwdim or Greeks, whether slaves or free—and have
all been made to drink into one Ruwach. For in fact the body is not one member but many.

12:6 But we have gifts [MOF: “talents”] that differ and which are meant to be used
according to the grace [GSP: “favor”] that has been given to us…. (JNT)

Different parts of a human body perform different functions, such as hands performing functions the eyes
could never do and the ears performing functions the feet could never accomplish. In like manner, each
member of the Assembly has a special role to fulfill. That role must complement and supplement the roles
of all the other members. Every member must be guided by the desire to show outgoing concern for every
other member, rather than being motivated by selfish ambitions.

12:6 …If your gift is prophecy [PHL, GSP: “preaching”; REB: “inspired utterance”], use it
to the extent of your trust [NKJ: “in proportion to our faith”]; (JNT)

Gift of Prophecy
Prophecy can refer to either foretelling the future or revealing spiritual truths. Those who have received
this gift are admonished not to hold back, but rather to use that Yahuwah-given ability to the fullest.

12:7 if it is serving, use it to serve; if you are a teacher, use your gift in teaching; (JNT)

Service to Others
Immediately after mentioning those who Yahuwah has selected to use for revealing spiritual truths, Paul
emphasizes those who have been given the ability to do various physical services for other members of
the Assembly.

Teach

Page 88 of 121
Next comes those who have been selected to teach. Teachers are those with knowledge who have been
granted the ability to impart that knowledge to others. This certainly applies to ministerial responsibility
(EPH 4:11), but can also involve non-ministerial education.

12:8 if you are a counselor [NKJ: “he who exhorts”], use your gift to comfort and
exhort;… (JNT)

Counselor
The term "he who exhorts" is from the Greek verb “parakaleo” which means to "call near”, “be of
comfort”, “give exhortation". The ministry is admonished to give exhortation (2TI 4:2; TIT 2:15) and
members are told to exhort one another (HEB 10:25). Some have been gifted with the ability to strongly
urge and warn others without giving offense.

12:8 …if you are someone who gives, do it simply and generously;… (JNT)

Give
Those who have been blessed with the ability to provide for the physical needs of others by sharing their
goods should not have selfish motives for doing so, like Ananias and Sapphira (ACT 5:1-10). When the
act of sharing is done out of genuine concern, the giver will experience a euphoric satisfaction.

12:8 …if you are in a position of leadership, lead with diligence and zeal;… (JNT)

Leaders
Yahuwah expects those He has granted the ability to lead to do so wholeheartedly. Leadership is an area
of service—not prestige; leaders are to guide those under their charge by keeping them focused on
moving in the direction of their mutual goal. Anyone who attains a leadership position in the Assembly
strictly to satisfy his ego has not been granted that position from Yahuwah, but has usurped it.

12:8 …if you are one who does acts of mercy, do them cheerfully…. (JNT)

Acts of Mercy
The Greek refers to showing compassion. Some have been granted the ability to show compassion by
comforting those who are emotionally hurt or physically ill. This service is to be done in an upbeat
manner to prevent the development of self-pity in the individual who is suffering.

Responsibilities
After giving an overview of how individuals' talents should be correctly utilized, Paul now moves on to
general personal responsibilities in daily life. As he elaborates on having our minds transformed, he
makes numerous allusions to the need for that transformation in order to satisfy the terms of the New
Covenant.

12:9 Let love be without hypocrisy….

12:9 Don't let love be a mere outward show. (JNT)

Agape’ Love
Here, the Greek for "love" is “agape’”. This love is to be totally outgoing, without expectation of
reciprocation. Therefore it is hypocritical to show “agape” and expect anything in return. This love is
shown because we care about the well-being of the other person.

Page 89 of 121
 12:9 …Abhor what is evil. Cling to what is good.

Good & Evil

Abhorrence or hatred is an emotion of great intensity. It is very important to feel intense disgust toward
everything which is evil; that disgust establishes a barrier—an emotional wall—between us and the lure
of the evil. The Greek word translated "cling" refers to glue; we must be so firmly attached to what is
good that we cannot be separated from it.

12:10 Be kindly affectionate to one another with brotherly love, in honor giving
preference to one another [NIV: “honor one another above yourselves”];

Brotherly Love
Here, the Greek for "brotherly love" is “philadelphia”. This love is to be directed toward those in a
family relationship—those with mutual concern for each other.

12:11 not lagging in diligence, fervent in spirit, serving Yahuwah;

12:11 Don't be lazy when hard work is needed, but serve Yahuwah with spiritual
fervor. (JNT)

Laziness
A True follower must never let down his guard spiritually; to do so leaves him open to attack. It is
imperative that we retain our enthusiasm for Yahuwah's truth and way of life.

HEB 6:11-12 And we desire that each one of you show the same diligence to the full
assurance of hope until the end, that you do not become sluggish, but imitate those who
through faith and patience inherit the promises.

12:12 rejoicing in hope, patient in tribulation, continuing steadfastly in prayer;

Continue On
We must never lose sight of the hope of Yahuwah's Kingdom and eternal life; in fact, if we keep that hope
ever before us, we will be successful in patiently persevering through all suffering and tribulation that we
encounter. The only sure way to not lose our zeal and to keep focused on our hope is to stay close to
Yahuwah in prayer.

12:13 distributing to the needs of the saints, given to hospitality.

Needs of the Saints

It is extremely important for a True follower to be sensitive to the state of his spiritual family, helping
whenever the need arises. There should always be the desire to spend time with Yahuwah's people,
including arranging opportunities to entertain them in our homes.

12:14 Bless those who persecute you; bless and do not curse.

Blessings, Not Cursings

This is one of the requirements Amanuwal stipulated for those who desire to enter into the New
Covenant.

Page 90 of 121
 MAT 5:44 “But I say to you, love your enemies, bless those who curse you, do good to those
who hate you, and pray for those who spitefully use you and persecute you,”

A True follower is aware that not everyone is now being called. Therefore those who are presently cut off
from the light of the truth should not be cursed for the things they do in ignorance. At a future time
Yahuwah will deal with them and they will recognize the sins they have committed while living in
darkness. Paul understood this well from personal experience during the time he persecuted True
Followers before he was called out of darkness. While giving consent to putting Stephen to death (ACT
8:1), he heard Stephen's reaction.

ACT 7:59-60 And they stoned Stephen as he was calling on Yahuwah and saying, "Sovereign
Amanuwal, receive my spirit." Then he knelt down and cried out with a loud voice,
"Sovereign, do not charge them with this sin." And when he had said this, he fell asleep.

12:15 Rejoice with those who rejoice, and weep with those who weep.

Rejoice & Weep

True Followers are to be so close to each other that whatever affects one, affects all. If one part of the
body suffers, the rest of the body is aware of that suffering (1CO 12:26).

12:16 Be of the same mind toward [GSP: “Live in harmony with”] one another. Do not set
your mind on high things, but associate with the humble. Do not be wise in your own
opinion.

This is a continuation of the thought from the previous verse: True Followers must be responsive toward
each other, just as every part of the human body responds to the needs of all the other parts. A True
follower should never act selfishly without regard for the rest of his spiritual family.

PHIL 2:2-4 fulfill my joy by being like-minded, having the same love, being of one accord, of
one mind. Let nothing be done through selfish ambition or conceit, but in lowliness of mind
let each esteem others better than himself. Let each of you look out not only for his own
interests, but also for the interests of others.

To allow pride or vanity to influence our decisions reveals a lack of love.

1CO 13:4 Love suffers long and is kind; love does not envy; love does not parade itself, is not
puffed up;

12:17 Never pay back evil for evil. Let your aims be such as all count honorable [PHL:
“See that your public behavior is above criticism”]. (REB)

Revenge
This is another point Amanuwal made in the Sermon on the Mount regarding conduct becoming of one
under the New Covenant.

MAT 5:39 “But I tell you not to resist an evil person. But whoever slaps you on your right
cheek, turn the other to him also.”

A True follower's conduct must reflect the example of Amanuwal Ha’Mashyach.

Page 91 of 121
 1PE 2:21-23 For to this you were called, because Amanuwal also suffered for us, leaving us
an example, that you should follow His steps: Who committed no sin, nor was guile found in
His mouth; Who, when He was reviled, did not revile in return; when He suffered, He did not
threaten, but committed Himself to Him who judges righteously;

12:18 If possible, and to the extent that it depends on you, live in peace [NKJ:
“peaceably”] with all people. (JNT)

If Possible
The point Paul made just before this statement shows that it is not always possible to live peaceably with
those who are products of this present evil world. Yet, all who have committed themselves to the terms of
the New Covenant must personally suppress emotions which would lead to conflict; they are not to be the
instigators of discord, nor should they allow themselves to be drawn into altercations.

MAT 5:9 “Blessed are the peacemakers, for they shall be called sons of Yahuwah.”

12:19 Beloved, do not avenge yourselves, but rather give place to wrath; for it is written,
"'Vengeance is Mine, I will repay,' says Yahuwah."

I Will Repay
Yahuwah is the Judge and therefore responsible for dispensing judgment on the guilty. We must trust
Yahuwah to render righteous justice on those who wrong us.

DEU 32:35 “Vengeance is Mine, and recompense; their foot shall slip in due time; for the
day of their calamity is at hand, and the things to come hasten upon them.”

12:20-21 "Therefore if your enemy hungers, feed him; if he thirsts, give him a drink;
for in so doing you will heap coals of fire on his head." Do not be overcome by evil, but
overcome evil with good.

Being overcome by evil means to give in to the carnal mind and strike back at an enemy. A transformed
mind's response to harmful aggression is to do good by showing concern for the well-being of the
aggressor. Such a response is bewildering to those who expect retaliation in kind, and sometimes leads to
an immediate feeling of shame and condemnation, which is the meaning of the quote from PRO 25:21-22.
This was the response of Saul after Dawid spared his life, despite Saul pursuing Dawid in order to
apprehend and kill him.

1SA 24:17 Then he said to Dawid: "You are more righteous than I; for you have rewarded me
with good, whereas I have rewarded you with evil.”

True Followers & Government

Paul now shows that a True follower must not view the state government over him as an enemy, and
shows that it is important to do all in our power to live peaceably under that government.

Romans: Chapter 13
13:1 Let every soul be subject to the governing authorities. For there is no authority
except from Yahuwah, and the authorities that exist are appointed by Yahuwah.

Page 92 of 121
Daniel introduces us to the fact that Yahuwah has ultimate control over every civil government.

DAN 2:21, 37 ...He removes kings and raises up kings..."You, O king, are a king of kings. For
the mighty one of heaven has given you a kingdom, power, strength, and glory;”

Based on Yahuwah's sovereignty over all rulers, Peter, like Paul directed Yahuwah's people to yield to the
authority granted them by Yahuwah.

1PE 2:13-14 Therefore submit yourselves to every ordinance of man for the Sovereign's sake,
whether to the king as supreme, or to governors, as to those who are sent by him for the
punishment of evildoers and for the praise of those who do good.

Yahuwah has not granted total authority to rulers—only sufficient authority to keep order in a society, as
the next several verses show. Hence neither Peter, nor Paul states that True Followers must always obey
civil authorities—only that they must yield to their laws regulating an orderly populace or be subject to
penalties if they are unable to do so. There are times when civil governments overstep the authority
Yahuwah grants them and they attempt to impose laws or regulations which conflict with a True
follower's responsibility of obeying Yahuwah. In those cases the True follower must obey Yahuwah and
be subject to whatever penalty imposed by the civil government.

ACT 5:29 Then Peter and the other apostles answered and said: "We ought to obey Yahuwah
rather than men.”

13:2 Therefore whoever resists the authority resists the ordinance of Yahuwah [NIV:
“what Yahuwah has instituted”], and those who resist will bring judgment on themselves.

The Greek word translated "ordinance" means "institution". A True follower must try to live peaceably
with whatever governmental institution is established over him. He must not oppose that government
which attempts to protect its citizens. Paul was no doubt acquainted with the Zealots of Judaism which
continually opposed the Roman occupation of Yahuwdah, who were sometimes executed for their
insurrections.

13:3 For rulers are no terror to good conduct, but to bad. Would you like to be unafraid
of the person in authority? Then simply do what is good, and you will win his approval;
(JNT)

Those who do not steal or murder and who pay taxes have very little to fear from governmental
authorities. It is those who break the laws which establish a peaceful society that must fear the authorities.
Sometimes there are rules (taxes as an example) that are enforced as laws that we should also abide by as
long as we make our living within the system. Paul understood that a True follower's primary citizenship
is in the Kingdom of Heaven (PHI 3:20), but acknowledges that we have a duty to be law-abiding citizens
in whatever nation we dwell.

13:4 for he is Yahuwah's servant, there for your benefit [PHL: “protection”]. But if you
do what is wrong, be afraid! Because it is not for nothing that he holds the power of the
sword; for he is Yahuwah's servant, there as an avenger to punish wrongdoers. (JNT)

In order to have a peaceful society in a world cut off from Yahuwah, it is imperative that governments
instill the fear of punishment for crimes in its citizens. Yet we as True Followers of Yahuwah do NOT

Page 93 of 121
have to accept nor are we required to remain silent about laws permitting abortions (murder) and
homosexuality (abomination).

13:5 Another reason to obey, besides fear of punishment, is for the sake of conscience.
(JNT)

The conscience of a True follower is developed during the transformation of the mind. The transformed
mind has accepted Yahuwah's standard of morality by proving to itself what is the perfect will of
Yahuwah (12:2). Since Paul has shown that Yahuwah's will is for a True follower to be subject to the
authority Yahuwah has granted to civil government, a True follower's conscience will not allow him to
oppose that government because he would be opposing the will of Yahuwah.

13:6-7 This is also why you pay taxes; for the authorities are Yahuwah's public officials,
constantly attending to these duties. Pay everyone what he is owed: if you owe the tax-
collector, pay your taxes; if you owe the revenue-collector, pay revenue; if you owe
someone respect, pay him respect; if you owe someone honor, pay him honor. (JNT)

Taxes are necessary to pay Yahuwah's servants who administer civil governments for Him. Amanuwal
was clear that True Followers have a duty to pay what the government requires of them.

LUK 20:22-25 "Is it lawful for us to pay taxes to Caesar or not?" But He perceived their
craftiness, and said to them, "Why do you test Me? "Show Me a denarius. Whose image and
inscription does it have?" They answered and said, "Caesar's." And He said to them, "Render
therefore to Caesar the things that are Caesar's, and to Yahuwah the things that are
Yahuwah's."

The failure to fulfill our obligations transgresses the eighth commandment.

13:8-10 Owe no one anything except to love one another, for he who loves another has
fulfilled the law. For the commandments, "You shall not commit adultery," "You shall
not murder," "You shall not steal," "You shall not bear false witness," "You shall not
covet," and if there is any other commandment, are all summed up in this saying,
namely, "You shall love your neighbor as yourself." Love does no harm to a neighbor;
therefore love is the fulfillment [KJV: “fulfilling”] of the law.

Although we have debts in the form of taxes in the public arena, when it comes to our private lives, we
are admonished not to have outstanding debts; we are to quickly fulfill our financial obligations.
However, there is one debt which can never be fully paid, although we are to pay it every day: to express
our love to one another through keeping Yahuwah's commandments.

LUK 10:25-28 And behold, a certain lawyer stood up and tested Him, saying, "Teacher, what
shall I do to inherit eternal life?" He said to him, "What is written in the law? What is your
reading of it?" So he answered and said, "'You shall love Yahuwah thy Aluhym with all your
heart, with all your soul, with all your strength, and with all your mind,' and 'your neighbor
as yourself.'" And He said to him, "You have answered rightly; do this and you will live."

13:11 And do this, knowing the time, that now it is high time to awake out of sleep; for
now our salvation is nearer than when we first believed.

Awake!

Page 94 of 121
Paul now reverts back to the original recipients of this letter who had allowed an arrogant, judgmental
attitude to create conflict between them. They were so physically and emotionally oriented that they were
spiritually asleep. He exhorts them to get reoriented: to focus on the need of renewing their minds and
transforming their behavior.

Salvation is Near!
Salvation refers both to Amanuwal's coming as well as to the resurrection at that time. Every day that
passes brings us one day closer to the time. Due to the loss of consciousness, the moment of death is the
same as the moment the Seventh trumpet sounds and the resurrection occurs.

13:12 The night is far spent, the day is at hand. Therefore let us cast off the works of
darkness, and let us put on the armor of light.

Passage Meaning
The "night" refers to the present world which is cut off from the light of Yahuwah; the "day" refers to the
Day of Yahuwah and the appearing of Amanuwal Ha’Mashyach (1TH 5:1-8). The "works of darkness"
refers to the sin which results from the influence of the "rulers of the darkness of this age" (EPH 6:12).
The "armor of light" is the "armor of Yahuwah" (Who is light) and must be worn by those who are
living for the day of Amanuwal's coming.

EPH 6:11 Put on the whole armor of Yahuwah, that you may be able to stand against the
wiles of the devil.

13:13 Let us walk properly [NIV: “behave decently”], as in the day, not in revelry [NIV:
“orgies”] and drunkenness, not in licentiousness and lewdness, not in strife and envy.

As In The Day
Men are more apt to be on better behavior during the day when all can see and recognize them. Since the
Light of the world is always present in True Followers, they must always live with the knowledge they
can be seen and recognized (MAT 5:14-16), and therefore will not allow themselves to be caught up in
the evils of darkness.

13:14 But put on the Sovereign Amanuwal Ha’Mashyach, and make no provision for
the flesh, to fulfill its lusts.

Put On Amanuwal
To "put on" Amanuwal refers to imitating Him, becoming like Him, taking on His appearance. Just as He
was always concerned with doing the will of the Father, rather than fulfilling the desire of His flesh, so
must we. We must not purposely put ourselves into a situation where the lusts of the flesh can be
satisfied.

Romans: Chapter 14

14:1 Receive [NAS: “accept”] one who is weak in the faith, but not to disputes over
doubtful things [NAS: “not for the purpose of passing judgment on his opinions”].

Receive Without Judgment

Paul has already cautioned us not to have exaggerated views about our own importance (12:3).

Page 95 of 121
Therefore, we must be careful in our dealings with individuals who Yahuwah leads to desire fellowship
with us. We must not look down on those who have not yet attained the same level of understanding
which Yahuwah has granted us.

This passage has nothing to do with doctrine, but rather personal conclusions which effect an individual's
relationship with Yahuwah.

14:2 For one believes he may eat all things [REB: “all kinds of food”], but he who is weak
eats only vegetables.

What One Consumes

The Yahuwdim had carefully examined the scriptures and understood that Yahuwah created livestock
(animals which can be eaten) but also created certain animals to serve as scavengers (which are not to be
eaten); they therefore believed that both plants and animals could be eaten. However, some of the Gentile
True Followers in Rome, who had come from an ascetic Greek background, were convinced no animal
meat should be eaten; they were the ones who were weak in the faith.

14:3 Let not him who eats [PHL: “the meat-eater”] despise him who does not eat [PHL:
“the vegetarian”], and let not him who does not eat judge him who eats; for Yahuwah
has received [JNT: “accepted”] him.

Although Yahuwah has created certain animals for human consumption, He does not require they be
eaten but that was not always the case because until the introduction of the New Testament Passover
(Memorial Service), all of the people of Yahuwah were required to eat lamb as part of the Passover meal.
It is not righteous to condemn another for his or her personal preferences of eating meat or not.

In this case, some of the Yahuwdim were condemning those Gentiles who came from an ascetic
background because they refused to eat meat; likewise, some of the ascetic Gentiles looked down on the
Yahuwdim for eating animal flesh.

14:4 Who are you to judge another's servant? To his own master he stands or falls
[GSP: “succeeds or fails”]. Indeed, he will be made to stand, for Yahuwah is able to make
him stand.

Who Judges?
Every True follower is a servant of Yahuwah and therefore answerable only to Yahuwah for his personal
preferences.

14:5 One person esteems one day above another; another esteems every day alike….

Esteemed Days
Another area which created division among True Followers in Rome involved the observation, by some,
of special days apart from the Sabbath and festivals.

14:5 …Let each be fully convinced in his own mind.

When the Scriptures are silent on a particular issue, a personal practice is allowable as long as its impact
does not transgress showing love to our neighbor. However, whenever Scripture directly, or by principle,
speaks clearly, conflicting personal opinions must be set aside and conflicting personal practices must
cease.

Page 96 of 121
 14:6 He who observes the day [JNT: “a day as special”], observes it to Yahuwah; and he
who does not observe the day, to Yahuwah he does not observe it. He who eats, eats to
Yahuwah, for he gives Yahuwah thanks; and he who does not eat [PHL: “fasts”], to
Yahuwah he does not eat, and gives Yahuwah thanks.

This situation involved something the Yahuwdim practiced that the Gentiles did not. There were at least
four separate days during the year when the Yahuwdim fasted in commemoration of historical events
important to them as a people. These fasts fell during the 4th, 5th, 7th and 10th months (ZEC 8:19). The fast
of 10th day of the 10th month commemorated the day the Babylonians began the siege of Jerusalem; the
fast of the 9th day of the 4th month marked the day the Babylonians broke through the walls of the city; the
fast of the 9th day of the 5th month solemnized the burning of the Temple; and the fast of the 3rd day of the
7th month memorialized the day the Babylonian-appointed governor Gedaliah was assassinated. The
Yahuwdim claimed it was important to Yahuwah that these days be observed.

ZEC 7:4-5 Then the word of Aluhym Almighty came to me: "Ask all the people of the land and
the priests, 'When you fasted and mourned in the fifth and seventh months for the past seventy
years, was it really for Me that you fasted?’” (NIV)

The Gentile True Followers did not see any reason for them to adopt a practice that had no bearing on
them or their relation to Yahuwah, and Paul agreed with that conclusion.

14:7-8 For none of us lives to [JNT: “only in relation to”] himself, and no one dies to [JNT:
“only in relation to”] himself. For if we live, we live to Yahuwah; and if we die, we die to
the Sovereign. Therefore, whether we live or die, we are Yahuwah’s.

None for the Self

Once we become part of the body, everything we do, or do not do, affects the rest of the body. Therefore,
any practice we observe must be based on our belief that it pleases Yahuwah. In fact, it is impossible for
us to live as we want, without regard for others, because we have been bought by Yahuwah (ACT 20:28),
which means we must live according to His will and not our own.

14:9 For to this end Amanuwal died and rose and lived again, that He might be
Sovereign of both the dead and the living.

Might Be Sovereign
The phrase "might be Sovereign" is from the Greek "kurieuo" which literally means "has dominion
over". By His death, He bought us, and by His resurrection Amanuwal is now in a position to have
dominion over all men because He has the power to resurrect the dead (JOH 5:25-29).

14:10 But why do you judge [JNT: “pass judgment on”] your brother? Or why do you
show contempt for [JNT: “look down on”] your brother? For we shall all stand before the
judgment seat of Amanuwal.

The Judgment Seat of Amanuwal

Since Amanuwal has dominion over all men, whether alive or dead, no one should ever treat another
member of the body of Amanuwal with contempt or in a condescending way. It is Amanuwal who is
Judge: not any of us! In fact, we have no right to judge anyone else because we are under judgment
ourselves! And we should keep in mind that we are being judged based on the way we treat each other. It

Page 97 of 121
is important to note that we are not passing judgment on each other when we question their actions, but
judging or questioning the action as it pertains to the law of Yahuwah.

1 COR 6:2-4 …Or do you not know that the saints will judge the world? If the world is
judged by you, are you not competent to constitute the smallest law courts? 3Do you not
know that we will judge angels? How much more matters of this life? 4So if you have law
courts dealing with matters of this life, do you appoint them as judges who are of no
account in the assembly?…

However, we are to be careful how we perform this duty to one another.

MAT 25:40 “And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as
you did it to one of the least of these My brethren, you did it to Me.'”

14:11 For it is written: "As I live, says Yahuwah, every knee shall bow to Me, and every
tongue shall confess to Yahuwah."

Quoting Scripture
This quote is extracted from a passage in Isaiah.

ISA 45:23 “I have sworn by Myself; the word has gone out of My mouth in righteousness, and
shall not return, that to Me every knee shall bow, every tongue shall take an oath.”

14:12 So then each of us shall give account of himself to Yahuwah.

Give Account
The Assembly is now in its day of judgment.

1PE 4:17 For the time has come for judgment to begin at the house of Yahuwah; and if it
begins with us first, what will be the end of those who do not obey the good news of
Yahuwah?

This means that we must daily give account of ourselves to Yahuwah, acknowledging and confessing our
sins (1JO 1:9), understanding that every sin committed must be accounted for since Amanuwal's blood is
required for each of them.

LUK 12:2 For there is nothing covered that will not be revealed, nor hidden that will not be
known.

14:13 Therefore let us not judge [GSP: “criticize”] one another anymore,…

Do Not Judge!
If we clearly understand that there is room for personal preferences within the Assembly—that one part of
the body can fulfill individual desires as long as the rest of the parts are not hurt—then we should have no
reason for becoming upset with any other member who is convicted that his practice does not conflict
with pleasing Yahuwah. But even more importantly, we need to analyze our personal preferences and
decide whether they are spiritual convictions or physical desires; and, if only physical desires, whether
those desires are more important to us than the spiritual well-being of the rest of our spiritual family.

Page 98 of 121
 14:13 …but rather resolve this, not to put a stumbling block or a cause to fall [JNT:
“snare”] in our brother's way.

Hurting the Brethren

A “stumbling block" refers to something that could cause someone to trip, which would hamper his
spiritual progress; the term “cause to fall" is from the Greek word "skandalon" and refers to an
enticement to sin. Our incorrect conduct can either be a barrier in the form of a stumbling-block to our
brother's spiritual development, or can be a snare that leads him to compromise Yahuwah's law.

14:14 I know and am convinced by the Sovereign Amanuwal that there is nothing
unclean of itself [FEN: “that nothing is essentially defiled”];

Example of Meat
In order to show the necessity of thinking about how our actions impact others, Paul now uses a personal
example of his belief regarding the eating of meats. Here, the Greek word translated "unclean" is
"koinos" which actually means "common", not unclean! It refers to meat that has been defiled through
external misuse. In the vision of the sheet filled with animals which Peter was told to kill and eat, he
responded by referring both to common and unclean animals.

ACT 10:14 But Peter said, "Not so, Master! For I have never eaten anything common or
unclean."

The Greek word translated "unclean" in ACT 10 is "akathartos" which means "defiled by nature"; it is
by its very nature unclean—it was created in that state. No meat that is "akathartos" can become
"koinos"; an "unclean" animal can never become "common", or unfit for human consumption, because
an unclean animal is already defiled by the nature of its creation. Only a clean animal can become
common.

There is nothing common of itself; that is, "clean" animals do not become defiled because of what they
are: they become defiled by circumstances. The primary cause of meat becoming defiled centered around
the slaughter of the animal. If it was killed through strangulation, or was improperly bled, the blood
coagulated in its flesh. Yahuwah prohibits the consumption of blood and requires that animals be properly
bled before they are consumed.

LEV 17:10-14 “And whatever man of the house of Israel, or of the strangers who sojourn
among you, who eats any blood, I will set My face against that person who eats blood, and
will cut him off from among his people. For the life of the flesh is in the blood, and I have
given it to you upon the altar to make atonement for your souls; for it is the blood that makes
atonement for the soul. Therefore I said to the children of Israel, "No one among you shall
eat blood, nor shall any stranger who sojourns among you eat blood." And whatever man of
the children of Israel, or of the strangers who sojourn among you, who hunts and catches any
animal or bird that may be eaten, he shall pour out its blood and cover it with dust; for it is
the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, "You
shall not eat the blood of any flesh, for the life of all flesh is its blood. Whoever eats it shall
be cut off."

In addition to improper bleeding, another action which polluted clean meat was its being offered as a
sacrifice to an idol. The decision made by the apostles at the Jerusalem conference regarding parts of the
ceremonial law required of Gentile converts included refraining from meat which had become defiled in
these fashions.

Page 99 of 121
 ACT 15:20 but that we write to them to abstain from things polluted by idols, from sexual
immorality, from things strangled, and from blood.

A serious problem with the meat being sold in meat markets was that much of it had been offered to idols
at pagan temples. Paul earlier addressed the need to abstain from eating any meat that was identified as
common (1CO 10:25-28).

14:14 …but to him who considers anything to be unclean [FEN: “defiled”], to him it is
unclean [FEN: “defiled”].

In contrast to Paul's conviction, the vegetarian had personal convictions that prevented him from eating
any meat; to him all meat was defiled.

14:15 Yet if your brother is grieved [JNT: “upset”] because of your food, you are no
longer walking in love. Do not destroy with your food the one for whom Amanuwal
died.

Walk in Love!
It is extremely important not to make an issue over personal convictions. This does not mean that we
always allow others' convictions to dictate how we live our lives. We simply must be careful not to
emphasize differences in sensitive areas which are not clearly defined in scripture.

14:16 Do not let what you know to be good, be spoken of as bad; (JNT)

Our Attitude
It is the way in which we practice our personal convictions that is of utmost importance. Depending on
our attitude and approach, we can be perceived as humble or as self-righteous and abrasive.

14:17 for the kingdom of Yahuwah is not food and drink [JNT: “eating and drinking”;
PHL: “not a matter of whether you get what you like to eat and drink”], but righteousness
and peace and joy in the Kadosh Ruwach.

Our Goal
The goal for which a True follower strives has nothing to do with satisfying selfish pulls; it has
everything to do with unselfish acts. Righteousness is the outcome of having Amanuwal Ha’Mashyach
living in us; it requires loving Yahuwah and loving man. Peace is the state where conflict does not exist.
Joy is the state of delight that comes when one is mutually blessed with others.

14:18 Anyone who serves the Mashyach in this fashion both pleases Yahuwah and wins
the approval of other people. (JNT)

Serving the Mashyach

Paul now links verse 17 to the admonition in verse 13 of not putting a stumbling block or a snare before
others. We must be careful in the way we live our lives because our examples do influence others: both
positively and negatively.

14:19 Therefore let us pursue the things which make for peace and the things by which
one may edify [REB: “build up”] another.

Page 100 of 121

Us
Paul originally directed this exhortation to the separate groups of Yahuwdim and Gentile True Followers
in Rome since the previous content of this letter revealed the relations between the two groups were
neither peaceful nor edifying.

14:20 Do not destroy the work of Yahuwah for the sake of food. All things indeed are
pure, but it is evil for the man who eats with offense [NIV: “to eat anything that causes
someone else to stumble”].

The Work of Yahuwah

The work of Yahuwah is the creation of His Family. Anyone who makes an issue out of a personal
preference and thereby puts a stumbling block before others with whom Yahuwah is working obstructs
the work of Yahuwah, which consists of both the one who stumbles as well as the one who acts selfishly.

All Things Are Pure

Paul's use of "all things" amplifies his earlier point that both plants and animals can be used for food; he
is not stating that all plants and animals are pure. The word "pure" is from the Greek "katharos" which
means "undefiled" or "clean". Obviously, not all plants were created to be eaten, since many are
poisonous. Neither were all animals created to be eaten.

1TI 4:1, 3 Now the Ruwach expressly says that in latter times some will depart from the faith,
giving heed to deceiving spirits and doctrines of demons...forbidding to marry, and
commanding to abstain from foods which Yahuwah created to be received with thanksgiving
by those who believe and know the truth.

Offense
Although the flesh of "clean" animals can be used for food, it is wrong to eat it in the presence of one
who would be offended by such action.

14:21 It is good neither to eat meat nor drink wine nor do anything by which your
brother stumbles or is offended or is made weak.

We must be willing to curtail the fulfillment of any of our personal convictions which can be detrimental
to the spiritual growth of fellow True Followers. For example, if we know individuals who are offended
by the use of alcohol, we should not use alcohol in their presence. Paul went so far as to say he would be
willing to quit eating meat altogether to prevent giving offense.

1CO 8:13 Therefore, if food makes my brother stumble, I will never again eat meat, lest I
make my brother stumble.

This also pertains to the one who does not eat meat. If you are invited to someone’s home for a meal
let them know ahead of time that you do not eat meat and thus neither of you will be offended.
Either they will accommodate you or withdraw the invite or you will go and not cause any offense.

14:22 Do you have faith? Have it to yourself before Yahuwah….

Got Faith?
Faith is conviction! We must make certain our conviction is in accordance with the will of Yahuwah. We
are before the judgment seat of Yahuwah and are being judged by the way we follow our conviction.

Page 101 of 121

 14:22 …Happy is he who does not condemn himself in what he approves.

Non-condemnation
To live according to conviction establishes a clear, clean conscience which prevents the condemnation
created by guilt.

14:23 But he who doubts is condemned if he eats, because he does not eat from faith; for
whatever is not from faith is sin.

Doubt = Condemnation
Paul goes back to his earlier example of those whose personal convictions caused them to be vegetarians.
If they act contrary to their convictions in order to please those who eat meat, the result will be the
condemnation of a guilty conscience. Until they have proven their old belief wrong and form a new
conviction, they should not compromise their stand. To do what one believes is wrong damages the
conscience, and for that person it is sin (Greek: "hamartia", meaning to "miss the mark").

Romans: Chapter 15
15:1 So we who are strong have a duty to bear [GSP: “put up with”] the weaknesses of
those who are not strong, rather than please ourselves. (JNT)

Strength = Duty
Paul places himself in the category of those who have more strength. It is the spiritually mature who
should take the initiative and patiently work with the weaker members, helping them to grow out of their
weaknesses.

15:2 Each of us should please [PHL: “consider the good of”] his neighbor and act for his
good, thus building him up. (JNT)

Paul made this his practice. He always tried to put himself in the shoes of those he sought to teach the
truth.

1CO 9:19, 22 For though I am free from all men, I have made myself a servant to all, that I
might win the more...to the weak I became as weak, that I might win the weak. I have
become all things to all men, that I might by all means save some.

He always put the other person first, revealing that he had genuine concern for them, rather than for some
selfish motive.

1CO 10:33 just as I also please all men in all things, not seeking my own profit, but the profit
of many, that they may be saved.

15:3 For even Amanuwal did not please Himself; but as it is written, "The reproaches of
those who reproached You fell on Me."

Amanuwal’s Duty
Paul now draws attention to the fact that Amanuwal set the example of surrendering His desires to the
will of Yahuwah by quoting from PSA 69:9. If Amanuwal was willing to set aside His personal desires in
order to help accomplish what Yahuwah wanted done, then we should be willing to do the same.

Page 102 of 121

Yahuwah wants us to help in the accomplishment of His work of building His Family, the Assembly,
which requires helping each member of the body reach its full potential.

15:4 For whatever was written in earlier times was written for our instruction, that
through perseverance and the encouragement of the Scriptures we might have hope
[JNT: “hold on to our hope”]. (NAS)

Instruction & Encouragement

This conclusion is attached directly to the messianic prophecy of PSA 69 to stress that literally everything
written in the Kadosh Scriptures is relevant to the growth of a True follower.

2TI 3:16-17 All Scripture is given by inspiration of Yahuwah, and is profitable for doctrine,
for reproof, for correction, for instruction in righteousness, that the man of Yahuwah may be
complete, thoroughly equipped for every good work.

The experiences of those whose lives are recorded in the Kadosh Scriptures are preserved as examples for
us to either emulate or avoid.

1CO 10:11 Now all these things happened to them as examples, and they were written for our
admonition, on whom the ends of the ages have come.

The “encouragement of the Scriptures” refers to seeing the hand of Yahuwah in the lives and events
recorded therein. If Yahuwah was so intimately involved with carnal people and nations, then there can be
no question that He is even more intimately involved with us. This understanding strengthens resolve and
creates the perseverance needed to hold fast to the promised hope of eternal life in the Kingdom of
Yahuwah.

15:5-6 Now may the mighty one of patience and comfort [JNT: “may Yahuwah, the source
of encouragement and patience”] grant you to be like-minded toward one another [JNT:
“give you the same attitude among yourselves”], according to [GSP: “following the example
of”] Amanuwal Ha’Mashyach, that you may with one mind and one mouth [JNT:
“voice”] glorify the mighty one and Father of our Sovereign Amanuwal Ha’Mashyach.

Yahuwah of Patience
Yahuwah is extremely patient; Peter tells us His patience is so great that some question whether Yahuwah
will ever bring the present age to a close.

2PE 3:9 Yahuwah is not slack concerning His promise, as some count slackness, but is
longsuffering toward us, not willing that any should perish but that all should come to
repentance.

Be Patient & Glorify

As verse 4 showed, Yahuwah has provided encouragement through the instruction recorded in His word.
As members of the body of Amanuwal we need to be patient with and encourage all the other members of
the body.

15:7 Therefore receive [NAS: “accept”] one another, just as Amanuwal also received us,
to the glory of Yahuwah [NIV: “in order to bring praise to Yahuwah”].

Page 103 of 121

Receive Each Other
Paul now makes a transition from the topic he began in 14:1 by again emphasizing the need for all of
them to accept each other regardless of their personal preferences. After all, Amanuwal has accepted us
and allowed us to hold personal convictions which do not oppose the truth.

Amanuwal Received Us
Verses 8-12 amplify Amanuwal’s acceptance of both the Yahuwdim and the Gentiles. His acceptance is
based on mercy and centers on the fulfillment of promises for the Yahuwdim and prophecies for the
Gentiles.

15:8 For I say that the Mashyach became a servant of the Yahuwdim people [NKJ: “the
circumcision”] in order to show Yahuwah's truthfulness by making good His promises to
the Patriarchs, (JNT)

Purpose for Amanuwal’s Role

In this and the next verse, Paul reveals that Amanuwal became a servant of the Yahuwdim for two
important reasons. First, to fulfill the promises to Abraham, Isaac and Jacob that, through a physical
descendant of theirs, all nations of the earth would be blessed (GEN 12:3). This was thoroughly covered
in Chapters 9-11.

15:9 and that the Gentiles might glorify Yahuwah for His mercy, as it is written: "For
this reason I will confess to You [JNT: “acknowledge You”] among the Gentiles, and sing
to Your name."

The second reason Amanuwal became a servant of the Yahuwdim people was to exhibit Yahuwah's
mercy to the Gentiles. For although the good news was to go first to the Yahuwdim by virtue of
Yahuwah's promises to the Patriarchs, it was to also go the rest of the nations (1:16). As was covered in
the closing verses of Chapter 2, Yahuwah did something for the Gentiles that they never expected to
happen. They had no concept of Yahuwah, the mighty one of Israel, the one true Yahuwah. Being in such
a state of ignorance, they could never have conceived of the mercy shown them by Yahuwah.

It Is Written
To substantiate this point of the Gentiles praising Yahuwah, Paul gives proof from all three of the
divisions of the Kadosh Scriptures. The first is from both the Former Prophets (2SA 22:50) and the
Writings (PSA 18:49) where Dawid is praising Yahuwah among the nations made subject to him upon
Amanuwal's return.

15:10 And again he says: "Rejoice, O Gentiles, with His people!"

This quote is taken from the Law: DEU 32:43.

15:11 And again: "Praise Yahuwah, all you Gentiles! laud Him, all you peoples!"

This quote is from PSA 117:1, located in the fifth Book of the Psalms, which gives details of the world
under the kingdom of Yahuwah.

15:12 And again, Isaiah says: "There shall be a root of Jesse; and He who shall rise to
reign over the Gentiles, in Him the Gentiles shall hope."

Page 104 of 121

This quote is taken from the Prophets (ISA 11:10), which is also pointing to the future rule of Amanuwal
over the nations. When added to the previous three quotes, it is clear that the entirety of the Kadosh
Scriptures attests to the extension of Yahuwah's mercy to all nations.

Concluding His Letter

Paul has now covered the primary teaching he wanted conveyed by this letter. The remainder of this
chapter and the next cover personal information regarding his plans and specific greetings to those he
knew in Rome.

15:13 Now may the mighty one of hope fill you with all joy and peace in believing [JNT:
“as you continue trusting”], that you may abound in hope by the power of the Kadosh
Ruwach.

Yahuwah of Hope
After earlier referring to Yahuwah as the mighty one of patience and comfort, Paul now designates
Yahuwah to be the mighty one of Hope. Because Yahuwah lives and cannot die, hope is alive. He is
always there with the power to intervene for the living and the dead. Therefore there is never any reason
to doubt whether or not Yahuwah can fulfill all that He has promised. Knowing the certainty of
Yahuwah's promises results in: joy for what we are assured will come in the future and peace for the time
now present. To attain the level of joy and peace which comes with faith requires yielding to the presence
of Amanuwal's Ruwach in us, rather than yielding to the pressures of the world around us.

15:14 Now I myself am confident concerning you, my brethren, that you also are full of
goodness, filled with all knowledge, able also to admonish one another.

Full & Able

Paul commended their display of faith in 1:8, and here speaks of their knowledge and possession of one
of the fruits of the Ruwach (GAL 5:22). This fruit refers to doing things for the benefit of others. When in
possession of knowledge, those with goodness should be prepared to help those who may be failing in
their commitment to Amanuwal.

15:15-16 Nevertheless, brethren, I have written more boldly to you on some points, as
reminding you [PHL: “to refresh your minds with truths that you already know”], because of
the grace given to me by Yahuwah, that I might be a minister of Amanuwal
Ha’Mashyach to the Gentiles, ministering the good news of Yahuwah, that the offering
of the Gentiles might be acceptable, sanctified by the Kadosh Ruwach.

Boldly Written
Paul explains that his strong words were intended to jog their memories, since they apparently had let slip
putting into practice what they already knew. It was his duty as a minister of Amanuwal to teach and
exhort (2TI 4:2), and since he was designated as the apostle to the Gentiles, he had an obligation to the
members at Rome to perform these functions for their sakes.

15:17 Therefore in Amanuwal Ha’Mashyach I have found reason for boasting in things
pertaining to Yahuwah [NRS: “reason to boast of my work for Yahuwah”]. (NAS)

Reason for Boasting

Paul always cautioned Yahuwah's people not to boast about their accomplishments (3:27; 1CO 1:29).
Here, the boasting involves what Amanuwal accomplished through Paul.

Page 105 of 121

 15:18-19 For I will not venture to speak of anything except what Amanuwal has
accomplished through me to win obedience from the Gentiles, by word and deed, by the
power of signs and wonders, by the power of the Ruwach of Yahuwah, so that from
Jerusalem and as far around as Illyricum I have fully proclaimed the good news [NKJ:
“fully preached the good news”] of Amanuwal. (NRS)

Proclaiming Amanuwal
The most emotionally moving aspect of Paul's life was the fruit he saw as the result of what Amanuwal
did among the Gentiles he visited. In some cases, all that was needed to draw people were the words of
truth and the fact that Paul lived what he preached. In other instances, Amanuwal exhibited His power
through signs and wonders; the “power” of signs and wonders refers to the ability of supernatural
interventions to substantiate the credibility of the individual who calls upon Yahuwah to perform them.
Paul categorized signs and wonders among the things which identified an apostle.

2CO 12:12 Truly the signs of an apostle were accomplished among you with all
perseverance, in signs and wonders and mighty deeds.

Whether by word and deed, or signs and wonders, the Gentiles would have never been converted if it
were not for the power of the Kadosh Ruwach working with their minds.

Illyricum
Illyricum was the Roman province northwest of Macedonia. It was on the eastern coast of the Adriatic
Sea, in the northern part of Greece, toward Europe (see Appendix D). After reaching Illyricum Paul felt
he had completed his commission in the eastern Mediterranean, and now needed to push westward.

15:20 And so I have made it my aim to preach the good news, not where Amanuwal was
named [JNT: “where the Mashyach was not yet known”], lest I should build on another
man's foundation,

Building on Another’s Foundation

Paul did not want to duplicate effort; he did not want to overlap the work being done by other apostles.
He felt there was scriptural guidance regarding the work of an apostle, as he goes on to show.

15:21 but as it is written, "They who had no news of Him shall see, and they who have
not heard shall understand." (NAS)

It Is Written
This quote is taken from ISA 52:15, which is in the midst of the most detailed prophecy of the sacrifice of
the Mashyach for the sins of the world.

15:22 This is also why I have so often been prevented from visiting you. (JNT)

Previous Understanding
Paul said that the reason he had not yet visited Rome was due to the fact that there were Yahuwdim and
Gentiles in Rome who had heard the good news and understood it. Rome was the hub of the greatest
empire in the world at that time; this meant that vast amounts of commerce, slaves, and skilled freemen
seeking financial opportunity gravitated to the city. Since the New Testament Assembly had been
founded at least 25 years prior to the composition of this letter, it was inevitable that many True
Followers would have found their way to Rome by this time. The first True Followers of Rome were

Page 106 of 121

those who were visiting Jerusalem on the Day of Pentecost when the New Testament Assembly began
(ACT 2:5, 10).

As Chapter 16 reveals, there were a number of other True Followers who had been immersed in other
areas and relocated in Rome.

15:23 But now no longer having a place in these parts [JNT: “since there is no longer a
place in these regions that needs me”], and having a great desire these many years to come
to you,

15:24 I hope to see you as I pass through on my way to Spain, and to have you help me
travel there after I have enjoyed your company awhile. (JNT)

Fulfilling His Desire

Paul was convinced he had visited all the areas in Greece and Asia Minor where the good news had not
been heard, so he now saw it possible that he could at last make a short stop in Rome as he pressed on to
western areas of the empire where the good news had not been preached. Spain supplied the Roman
Empire with many notable men during this period: orators, poets and philosophers, the most famous of
which was Seneca.

15:25-26 But now I am going to Jerusalem to minister to the saints. For it pleased those
from Macedonia and Achaia to make a certain contribution for the poor among the
saints who are in Jerusalem.

Ministering to the Saints

Paul was forced to delay his plans of going west until after delivering the special offering collected from
the congregations in Greece to the poor Yahuwdim brethren in Jerusalem, whose financial woes seem to
have extended over a considerable number of years. When Paul was in Jerusalem in AD 49, James, Peter,
and John asked only one thing of him and Barnabas: to remember the poor in the Jerusalem congregation
(GAL 2:10). It was now almost seven years later and some were still in a state of poverty. Paul mentioned
this offering in each of his letters written to Corinth in early AD 55.

1CO 16:1 Now concerning the collection for the saints, as I have given orders to the
Assemblies of Galatia, so you must do also:

Although the congregations of Galatia in central Asia Minor also contributed to this relief effort, Paul
apparently designated others to collect and transport their offering to Jerusalem. He would personally
oversee the offering from Greece.

2CO 9:1-5 Now concerning the ministering to the saints, it is superfluous for me to write to
you; for I know your willingness, about which I boast of you to the Macedonians, that Achaia
was ready a year ago; and your zeal has stirred up the majority. Yet I have sent the brethren,
lest our boasting of you should be in vain in this respect, that, as I said, you may be ready;
lest if some Macedonians come with me and find you unprepared, we (not to mention you!)
should be ashamed of this confident boasting. Therefore I thought it necessary to exhort the
brethren to go to you ahead of time, and prepare your bountiful gift beforehand, which you
had previously promised, that it may be ready as a matter of generosity and not as a
grudging obligation.

Page 107 of 121

The reason for the poverty being experienced by the Yahuwdim True Followers, which necessitated this
offering, is never mentioned. One possibility may have been a lengthy recovery period affecting all of
Yahuwdah in the aftermath of a famine that had struck the eastern Mediterranean. The prophet Agabus
prophesied there would be major crop failures throughout the Roman Empire, which happened during the
reign of Claudius Caesar (ACT 11:28), who reigned from AD 41-54. Josephus tells of a severe famine
striking Yahuwdah in the years AD 45-47 (Antiquities, XX.2.5). There was an offering made at that time.

ACT 11:29-30 Then the disciples, each according to his ability, determined to send relief to
the brethren dwelling in Yahuwdah. This they also did, and sent it to the elders by the hands
of Barnabas and Saul.

However, the letter to the Romans was written in either late 55 or early 56 from Corinth, some eight to
nine years after the conclusion of that famine. Therefore, either another famine struck the area, or some
other problem required assistance from outside Yahuwdah. It is speculated that the religious leaders of
Judaism created a climate of discrimination against the Yahuwdim who became True Followers, which
hampered their ability to work or to sell their crops or products, resulting in poverty among many of
them.

15:27 They were pleased to do it, but the fact is that they owe it to them. For if the
Gentiles have shared with the Yahuwdim in spiritual matters, then the Gentiles clearly
have a duty to help the Yahuwdim in material matters. (JNT)

Pleased but Owed

The motive of the members in Greece, as well as in other Gentile areas, was out of a sincere desire to help
their brethren in distress. Paul points out that their willingness to share their wealth was also their
obligation, based on what the Jerusalem congregation had done for them; the Yahuwdim True Followers
in Jerusalem had shared the good news which opened the door for the Gentiles to be called.

15:28 Therefore, when I have performed this and have sealed to them [JNT: “made
certain that they have received”] this fruit, I shall go by way of you to Spain.

Delivering the Offering

Paul considered the contributions of the Gentile True Followers to be solid evidence to the members in
Jerusalem of the validity of the conversion of the Gentiles. He was ultimately successful in delivering the
contribution of the Gentile congregations to the Yahuwdim True Followers (ACT 24:17), but was caught
by hostile Yahuwdim, then rescued by Roman soldiers before the Yahuwdim could kill him (ACT 21:32-
33).

15:29 But I know that when I come to you, I shall come in the fullness of the blessing of
the good news of Amanuwal.

Paul’s Arrival
Due to the problems he encountered in Jerusalem, Paul did not come to Rome in the manner he had
anticipated; he came as a prisoner.

ACT 28:16, 30-31 Now when we came to Rome, the centurion delivered the prisoners to the
captain of the guard; but Paul was permitted to dwell by himself with the soldier who
guarded him...Then Paul dwelt two whole years in his own rented house, and received all
who came to him, preaching the kingdom of Yahuwah and teaching the things which concern
the Sovereign Amanuwal Ha’Mashyach with all confidence, no one forbidding him.

Page 108 of 121

 15:30 Now I beg you, brethren, through the Sovereign Amanuwal Ha’Mashyach, and
through the love of the Ruwach, that you strive together with me in your prayers to
Yahuwah for me [JNT: “join me in my struggle by praying to Yahuwah on my behalf”]

Request for Prayers

Paul understood the importance of having others praying for him. To know that others are with us in spirit
provides peace and comfort in times of difficulty and severe trials.

15:31 that I may be delivered from those in Yahuwdah who do not believe, and that my
service for Jerusalem may be acceptable to the saints,

There were two specific items for which he desired their prayers:

1. that the contribution of the Gentile congregations would be graciously received, creating a
positive bond between them and the Yahuwdim True Followers, and
2. that he be protected from the Yahuwdim who wanted to kill him. Paul earlier explained the
character of the Yahuwdim who did not believe:

1TH 2:14-16 For you, brethren, became imitators of the Assemblies of Yahuwah which are in
Yahuwdah in Amanuwal Ha’Mashyach. For you also suffered the same things from your own
countrymen, just as they did from the Yahuwdim, who killed both the Sovereign Amanuwal and
their own prophets, and have persecuted us; and they do not please Yahuwah and are contrary to
all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the
measure of their sins; but wrath has come upon them to the uttermost.

Who Do Not Believe

The unbelieving Yahuwdim constantly stirred up strife by making false accusations and spreading
slanderous rumors, as Paul discovered when he reached Jerusalem.

ACT 21:17-21 And when we had come to Jerusalem, the brethren received us gladly. On the
following day Paul went in with us to James, and all the elders were present. When he had
greeted them, he told in detail those things which Yahuwah had done among the Gentiles
through his ministry. And when they heard it, they glorified Yahuwah. And they said to him,
"You see, brother, how many myriads of Yahuwdim there are who have believed, and they
are all zealous for the law; but they have been informed about you that you teach all the
Yahuwdim who are among the Gentiles to forsake Moses, saying that they ought not to
circumcise their children nor to walk according to the customs."

15:32 so that, if it is Yahuwah's will, I may come with a glad heart to see you and enjoy
a visit with you. (GSP)

Yahuwah’s Will
Paul was careful to qualify his desire to come to Rome in the context that he would definitely do so—if it
was also Yahuwah's desire for him. He was always conscious of Yahuwah's place in his life, yet he did
not always attach the condition of Yahuwah's will to every statement (1CO 16:5, 8).

15:33 Yahuwah who gives peace [NKJ: “Now the mighty one of peace”] be with you all!
Aman. (GSP)

Page 109 of 121

Yahuwah of Peace
It was due to the peace that comes from knowing Yahuwah is always overseeing the welfare of His
children that made it possible for Paul to go to Jerusalem.

JOH 14:27 “Peace I leave with you, My peace I give to you; not as the world gives do I give
to you. Let not your heart be troubled, neither let it be afraid.”

Romans: Chapter 16
16:1 I commend [JNT: “am introducing”] to you Phoebe our sister, who is a servant [PHL:
“deaconess”] of the Assembly in Cenchrea,

Phoebe
Phoebe was ordained to a position of physical service in the Cenchrean congregation, which the PHL
translation identifies as a deaconess. The city of Cenchrea was a major port on the east coast of southern
Greece located about seven miles southeast of Corinth (see Appendix B). Phoebe was apparently
travelling west to Rome and met Paul in Corinth, which was the major port city in southern Greece for
westbound travelers (see Appendix B). Paul entrusted his letter to her for delivery to the members in
Rome.

16:2 that you may receive her in the Sovereign in a manner worthy of the saints, and
assist her in whatever business she has need of you; for indeed she has been a helper of
many and of myself also.

To "receive her in a manner worthy of the saints" meant to show her True follower hospitality (12:13).
It is likely that the help she would need from them involved making certain that all True Followers
throughout the city of Rome were made aware of the content of Paul's letter.

Mentioning Individuals
Paul now begins a long list of personal greetings to all the True Followers he knew who were in Rome at
that time: six women and eighteen men. Since he had never been to Rome, he had obviously met them in
other places at earlier times. His purpose in mentioning so many by name may have been to validate his
claim that the Mashyach was already known in Rome (verses 20-21), or possibly to point out individuals
who personally knew him who could assure those who did not of his dedication to Yahuwah and to them,
especially in light of some of the strong corrective statements he made earlier.

16:3 Greet Priscilla and Aquila, my fellow workers in Amanuwal Ha’Mashyach,

Priscilla & Aquila

Paul first met them in Corinth where they worked as tentmakers.

ACT 18:1-2 After these things Paul departed from Athens and went to Corinth. And he found
a certain Yahuwdite named Aquila, born in Pontus [north of Galatia, in Asia Minor], who had
recently come from Italy with his wife Priscilla (because Claudius had commanded all the
Yahuwdim to depart from Rome); and he came to them.

The edict of Claudius Caesar which expelled all Yahuwdim from Rome was issued in late AD 49. It
lasted until the death of Claudius in AD 54, after which Nero came to the helm of the Empire and allowed
the Yahuwdim to return. However, during their absence from Rome, they assisted Paul in his ministry:

Page 110 of 121

both in Corinth, then in Ephesus (ACT 18:18-19). Prior to Paul's martyrdom, they once again left Rome
and relocated in Ephesus (2TI 4:19).

16:4 who risked their own necks for my [JNT: “to save my”] life, to whom not only I give
thanks, but also all the Assemblies of the Gentiles.

The only event recorded which could possibly involve preventing Paul's death was during the uprising of
the worshipers of Diana in Ephesus.

ACT 19:30-31 And when Paul wanted to go in to the people, the disciples would not allow
him. Then some of the officials of Asia, who were his friends, sent to him pleading that he
would not venture into the theater.

16:5 Likewise greet the Assembly that is in their house….

They also provided a meeting place for a congregation while living in Ephesus.

1CO 16:19 The Assemblies of Asia greet you. Aquila and Priscilla greet you heartily in the
Sovereign, with the Assembly that is in their house.

16:5 …Greet my beloved Epaenetus, who is the firstfruits of Achaia to Amanuwal.

Epaenetus
He was the first immersed member from southern Greece, and must have been part of the family of
Stephanus, since his family was designated as the firstfruits of Achaia (1CO 16:15).

16:6 Greet Mary, who labored much for us.

Mary
Since her name is Semitic and not Latin, it is most probable that she was Yahuwdim. There is no
indication of when or where she served Paul.

16:7 Greetings to Andronicus and Junia, relatives [PHL: “fellow countrymen”] of mine
who were in prison with me…. (JNT)

Andronicus & Junia

Andronicus is a Latin name; Junia is Greek. Yet, Paul claims they are of Israelite extraction. The timing
of their conversion—before Paul and therefore prior to Peter's vision, which opened the way for the good
news to go to the Gentiles—does substantiate their Yahuwdim roots. It has been the practice of many of
the Yahuwdim to take names from the peoples they settle among, and must have been the case with these
two. Paul does not state at which of his imprisonments these two were with him; he was jailed many
times (2CO 11:23).

16:7 …They are well known among the emissaries [NKJ: “apostles” ]; also they came to
trust in the Mashyach before I did. (JNT)

Some have interpreted this statement as meaning the apostles were all acquainted with Andronicus and
Junia; however, if this was the point Paul wanted to make he would have used a different syntax in the
Greek. The term “well known among the apostles” refers to the reputation they developed in the
capacity of an apostle.

Page 111 of 121

Recent debate has centered around the individual named "Junia" in this verse. The Greek is "Iounian"
and not clearly identified as either masculine or feminine (the word Junias is the masculine; Junia is the
feminine form). A few have claimed that Junia refers to a woman apostle.

The term "apostles" generally refers to those ordained to authoritative positions in the Assembly, but can
also have the meaning of "messengers". This must be the case here because if these two individuals were
in authority, why was Paul even addressing the Assembly under their care in Rome? or, why did Paul
wait to address them until after greeting five other non-apostles, plus a group of unknown numbers
meeting in the house of Aquila and Priscilla?

When he states that they were "well known among the apostles", why is it that there is no other mention
of them anywhere else in the New Testament, unless the reference made about them only involves the
role of messengers of the Assembly, and not men sent by Yahuwah with authority?

16:8-10 Greet Amplias, my beloved [JNT: “dear friend”] in the Sovereign. Greet
Urbanus, our fellow worker in Amanuwal, and Stachys, my beloved. Greet Apelles,
approved in Amanuwal [JNT: “whose trust in the Mashyach has been tested and
approved”]. Greet those who are of the household of Aristobulus.

Aristobulus
It is likely that this Aristobulus was the grandson of Herod the Great, whose residence was in Rome. His
household would consist primarily of his slaves.

16:11 Greet Herodion, my kinsman [PHL: “fellow-countryman”]. Greet those who are of
the household of Narcissus who are in the Sovereign.

Herodion & Narcissus

Herodion is designated a Yahuwdim Messianic. This Narcissus was probably the man who was one of
Claudius Caesar's closest advisers: his minister of letters. His household would be composed primarily of
slaves.

16:12 Greet Tryphena and Tryphosa, who have labored in the Sovereign. Greet the
beloved Persis, who labored much in the Sovereign.

Tryphena, Tryphosa & Persis

These three were women; the first two were probably sisters. It is very clear from the references that Paul
makes about the women in this series of greetings that he did not consider women inferior to men. His
statements prohibiting them from assuming the role of teachers over the congregations of the Assembly
involved Yahuwah's will, not an insinuation that women were of lesser value (1CO 14:34; 1TI 2:11-12).

16:13 Greet Rufus, chosen by the Sovereign, and his mother, who has been a mother to
me too. (JNT)

Rufus
This was probably the same Rufus whose father, Simon the Cyrenian, was compelled to carry the
crucifixion stake of Amanuwal (MAR 15:21). Since all the saints are "chosen", the designation he is
given must encompass his selection for a special task or position.

Page 112 of 121

 16:14-15 Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who
are with them. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all
the saints who are with them.

Groupings
These two groups, in addition to the group meeting in the house of Aquila and Priscilla, bring the total to
three separate assemblies of the True Followers in Rome. Since the city was an extremely large
metropolis, without public transportation, it would have been very difficult to convene as one
congregation on a weekly basis.

16:16 Greet one another with a kadosh kiss. The Assemblies of Amanuwal greet you.

Kadosh Kiss
To greet a fellow True follower with a kadosh kiss simply means to show an affectionate greeting as a
display of our concern for another member of the body of Amanuwal. The custom in the first century in
the Mediterranean world was, and still is, to greet a friend by kissing each of his or her cheeks. The
customary greeting in Japan is bowing and in the western world it is shaking hands—neither of which
displays affection.

The Assemblies Greet You

He concludes his greetings and gives one final greeting from the congregations in the Corinth and
Cenchrea areas where he was then serving.

16:17 Now I urge you, brethren, note [JNT: “watch out for”] those who cause divisions
and offenses [JNT: “put snares”], contrary to the doctrine which you learned, and avoid
them.

Note & Avoid

The most precious thing we have is a relationship with the true Yahuwah. Therefore, we should want to
do all in our power to protect it. This involves staying close to Yahuwah and being constantly alert for
anything that might damage our link to Him—including false brethren. The two major ways these tares
work against the unity of the Assembly is by using the tactic of "divide and conquer" and by undermining
confidence in doctrinal truths.

We are warned to quickly withdraw ourselves from anyone who attempts to create animosity within the
congregation, or who subtly or overtly begins questioning foundational teachings.

Those Causing Divisions & Offenses

Paul warns that unscrupulous, deceitful individuals who have no spiritual ties to Yahuwah, but only to
Satan, are always looking for a way to gain influence over Yahuwah's people.

16:18 For those who are such do not serve our Sovereign Amanuwal Ha’Mashyach, but
their own belly [GSP: “base passions”; PHL: “ambitions”], and by smooth words and
flattering speech deceive the hearts of the simple [NAS: “unsuspecting”].

Paul had warned the congregation in Corinth of these servants of Satan several years prior to this letter.

2CO 11:3-4, 13-15 But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so
your minds may be corrupted from the simplicity that is in Amanuwal. For if he who comes
preaches another Amanuwal whom we have not preached, or if you receive a different spirit

Page 113 of 121

 which you have not received, or a different good news which you have not accepted, you may
well put up with it [KJV margin: “me”]...For such are false apostles, deceitful workers,
transforming themselves into apostles of Amanuwal. And no wonder! For Satan himself
transforms himself into an angel of light. Therefore it is no great thing if his ministers also
transform themselves into ministers of righteousness, whose end will be according to their
works.

Peter later warned of false teachers who would come among the Assembly for the purpose of luring
Yahuwah's people away from the truth to satisfy their selfish desires.

2PE 2:1-3 But there were also false prophets among the people, even as there will be false
teachers among you, who will secretly bring in destructive heresies, even denying the
Sovereign who bought them, and bring on themselves swift destruction. And many will follow
their destructive ways, because of whom the way of truth will be blasphemed. By
covetousness they will exploit you with deceptive words...

16:19 For everyone has heard about your obedience; therefore I rejoice over you.
However, I want you to be wise concerning good, but innocent concerning evil. (JNT)

Hearing of Their Obedience

Paul draws attention to their record of obeying what they are taught, with the intention that they will do
the same with what he has instructed them in this letter, especially the need to avoid those who cause
division and offenses.

Be Wise
He stresses the way to prepare ourselves for this inevitability is to stay focused on the truth contained in
Yahuwah's word, and stay alert to the pulls of human nature so that we recognize enticements to sin and
avoid them.

16:20 And the mighty one of peace will crush Satan under your feet shortly….

Yahuwah of Peace
Yahuwah is the author of peace, not confusion (1CO 14:33). The one responsible for confusion in the
world and for causing division in the Assembly is Satan. By this statement, Paul concludes the point he
began in verse 17.

Shortly
He expected Amanuwal Ha’Mashyach to return shortly. At the time Amanuwal does return, Satan will be
crushed under His feet: the dominion of the earth will be taken back from him, and his power will be cut
off for a thousand years, preventing him from influencing the world.

16:20 …The grace of our Sovereign Amanuwal Ha’Mashyach be with you. Aman.

Paul’s Closing
This was the original closing of the letter; this was his standard closing in every letter to congregations
which he personally wrote.

2TH 3:17-18 The salutation of Paul with my own hand, which is a sign in every epistle; so I
write. The grace of our Sovereign Amanuwal Ha’Mashyach be with you all. Aman.

Page 114 of 121

Paul did not write his letters; he dictated them and someone else, trained as a scribe, actually wrote them.

16:21 Timothy, my fellow worker, and Lucius, Jason, and Sosipater, my kinsmen [PHL:
“fellow-countrymen”], greet you. Timothy, Lucius, Jason & Sosipater

All of these were with him in Corinth.

16:22 I, Tertius, who wrote this epistle, greet you in the Sovereign.

Tertius
Tertius was the scribe used to record Paul's dictation.

16:23 Gaius, my host and the host of the whole Assembly, greets you. Erastus, the
treasurer of the city, greets you, and Quartus, a brother.

Gaius
Gaius was the member in Corinth who provided a place for the congregation to meet. He and Crispus
were the only two members in Corinth mentioned by name who Paul personally immersed (1CO 1:14).

16:24 The grace of our Sovereign Amanuwal Ha’Mashyach be with you all. Aman.

Second Closing
Apparently after Paul concluded the letter (verse 20), the men mentioned in verses 21-23 desired to send
greetings, therefore Paul added a more lengthy closing with this and the next three verses.

16:25 Now to Him who is able to establish you according to my good news and the
preaching of Amanuwal Ha’Mashyach—according to the revelation of the mystery
which was kept secret since the world began [NRS: “for long ages”; NLT: “from the
beginning of time”].

To Him Who Establishes

Yahuwah is the One who convicts the mind once an individual hears the truth expounded from His word.
Paul alludes to the point he made in 10:14-17.

Revelation of the Mystery

The mystery involves the procedure Yahuwah is using to create His Family.

16:26 but now has been made manifest, and by the prophetic Scriptures has been made
known to all nations, according to the commandment of the everlasting [NAS: “eternal”]
Yahuwah, for obedience to the faith [JNT: “to promote in them trust-grounded
obedience”]—

Made Manifest
Paul has covered the whole scope of the procedure within this letter: man's rejection of Yahuwah, the
whole world cut off by sin, the promise of the Mashyach descending from Abraham, the role of the Law
of Yahuwah, the role of faith, how man is justified, the role of grace, the role of the Kadosh Ruwach, the
inheritance of Yahuwah's children, the reason Israel was cut off, conversion and the remaking of the
mind, etc.

Page 115 of 121

16:27 to Yahuwah, alone wise, be glory through Amanuwal Ha’Mashyach forever.
Aman.

Page 116 of 121

Bibliography
A Greek-English Lexicon of the New Testament, Arndt & Gingrich, 1957.
Adam Clarke’s Commentary
Analytical Concordance to the Scriptures, Robert Young, 22nd American Edition, 1964.
Barclay’s Daily Study Scriptures
Barnes’ Notes
Encyclopedia Britannica, 11th Edition, 1911.
Englishman’s Greek Concordance
Greek-English Lexicon of the New Testament, Louw & Nida, 2nd Edition, 1989.
Handbook of Biblical Chronology, Jack Finegan, Hendrickson Publishers Inc., Revised Edition, 1998.
Yahuwdim New Testament Commentary, Dawid Stern, 1992.
Redating Matthew, Mark & Luke, John Wenham, InterVarsity Press, 1992.
Smith’s Scriptures Dictionary
Strong’s Exhaustive Concordance
The Anchor Scriptures Dictionary
The Englishman’s Greek New Testament
The Expositor’s Scriptures Commentary
The Expositor’s Greek Testament, W.R. Nicoll, Eerdmans Publishing Company
The Interlinear Hebrew-Greek-English Scriptures
The One Volume Scriptures Commentary, J.R. Dummelow, MacMillan Company, 1937.
The Silent Killers of Faith, Stephen Crosby, pp. 171-187, Destiny Image Publishers, 2005.
Word Studies in the New Testament, M.R. Vincent, MacDonald Publishing Co. (original 1887)

Page 117 of 121

 Appendix A

Paul’s First Missionary Journey

Page 118 of 121

 Appendix B

Paul’s Second Missionary Journey

Page 119 of 121

 Appendix C

Paul’s Third Missionary Journey

Page 120 of 121

 Appendix D

Paul Taken To Rome

Page 121 of 121