CHAPTER 9
1. I am telling the truth in Messiah; I am not lying, my conscience testifying as my corroborating witness in the spirit of being set apart [for a special purpose],
2. that my grief is so great, and the painful sorrow in my heart so unceasing,
3. that I could even have wished that I myself could be cut off from the Messiah in place of my brothers, my physical kinsmen--
Could have wished: the grammatical mode implies “if it were possible”, which he has precluded in the previous paragraph (8:28-39); Trimm renders it “I have prayed”. Note the parallels with Moshe/Moses (Exodus 32:9, 10, 32). Cut off: or, accursed. But only the Messiah qualified as an innocent substitute who could be forsaken by YHWH on behalf of others. (Mark 15:34) He did this once for all. (Heb. 7:27) Perhaps YHWH could have allowed Paul to be left out of the earthly advantages of being in the Kingdom that they did not share. Yet that was not His choice. (vv. 11-18)
4. those who are Israelites, to whom belong the adoption, the preeminence, the covenants, the giving of the Torah, the [Levitical] service [of worship], and the promises.
Israelites: in this context, he seems to be speaking only of Jews (as encompassing all of the southern Kingdom, including those token few from the north who joined Yehudah after the secession), who are readily identifiable as Israelites. An Israel that is defined both more broadly and more narrowly than this will be referred to shortly. Adoption: Aramaic, sons of treasure. Service: Aramaic, the ministry that is in it (i.e., the Torah). Preeminence: weightiest honor, most consideration in the dissemination of the Glad News of redemption.
5. The patriarchs are their own, and, according to the flesh, the Messiah himself belongs to them—he being the foremost of all. [May] Elohim [be] blessed into the ages! Amen.
6. Now, it is not as if the word of YHWH has failed, because not all of those who come from Israel are [part of the true] Israel,
The failure of some Israelites to repent did not mean YHWH had not kept His promises. (See 11:17.) He only promised to keep the root alive. (See v. 27.) The true Israel is anyone who lives and acts as Israel. We are finding now that for the most part this true Israel is a subset of the physical descendants of Israel, but, just as at the Exodus, others from outside who join are considered just as much Israelites as the native-born. (Ex. 12:49; Num. 15:16) In fact, Paul seems to be mainly addressing the latter in this book—Romans who have joined themselves to the synagogue. Undoubtedly many were indeed descended from Israel, in part (Hoshea 7:8), since they were responding to the drawing of the spirit of sonship (8:14-17) that was resurging into every Israelite soul as the sentence of “no mercy” for the Northern Kingdom (Hoshea 1) was now up. Thus those visibly identifiable as Israel (see note on v. 4) were not the entirety of the holy nation either.
7. nor are they all children [simply] because they are the seed of Avraham; rather, "In Yitzhaq shall your seed be called." [B’reyshith/Gen. 21:12]
The particular title, “seed of Avraham”, to whom the promise applied in YHWH’s eyes had now narrowed to the children of Yitzhaq alone: i.e., not Yishmael.
8. That is, it is not [simply] the children of the flesh who are these "children of Elohim"; rather, the children of the promise are [the ones who are] counted as [this] "seed",
Children of the flesh: those born by natural planning only, not by miraculous appointment (Yochanan 1:13; Gal. 4:23, 29):
9. since the wording of the promise is [like] this: "At the appointed time I will come back, and Sarah will have a son." [B’Reyshith/Gen. 18:14]
10. And not only her; Rivqah also, though she had conceived from one single [act] of our forefather Yitzhaq,
This narrowing of the scope of the promises continued, even dividing between a set of twins whose pedigree was exactly the same, yet only one of them was considered Avraham’s true seed.
11. while [her sons] were still unborn (and thus when they had not yet done anything either righteous or evil), so that YHWH's decreed arrangement based on [predetermined] choice might endure as not [being] a result of [their] actions, but based on [Who was doing the] calling,
12. she was told, "The elder shall serve the younger", [B’Reyshith 25:23]
13. as [indeed] it has been written, "Yaaqov I loved, but Esau I hated." [Mal. 1:2-3]
Loved: Aramaic, befriended. Hated: not always a term of malice (though Esau was later opposed by YHWH because of his hatred for YaaqovGen. 27:41) but often descriptive simply of the one disqualified so another can be chosen.
14. What shall we say, then? [There is] not injustice on YHWH's part, is there? May it never be!
15. For He said to Moshe, "I will grant favor to whomever I wish to grant favor, and I will have compassion on whomever I wish to have compassion on." [Ex. 33:19]
Grant favor to: Aramaic, befriend.
16. It depends, therefore, not on the [fact that] one wishes or [who] exerts himself [the most in order] to attain, but on the One who grants the favor—on YHWH, that is.
Depends not on: or, is not within reach of. Exerts himself: Aramaic, races. To modern ears, it sounds grossly unfair that YHWH would not give everyone an “equal opportunity”. But His ways are not ours. (Yeshayahu/Isa. 55:9) He is the one who wrote the whole story, and He knows all the roles that need to be filled:
17. For example, the Scripture tells Pharaoh, "For this specific purpose I raised you up: so that I might demonstrate My power through you, and so that My name might become known throughout the whole earth." [Ex. 9:16]
An antagonist was needed in order to heighten the (real-life) drama so that YHWH's acts would stand out all the more vividly and would be impressive enough to be published more widely. Raised you up: alternately (in Heb.), allowed you to endure (this long).
18. Consequently, we surmise that He has mercy on whomever He wishes, and hardens whomever He wishes.
After people have made choices to ignore Him, as Pharaoh did, He facilitates the continued hardening, and uses it toward His purposes, I.e., Pharaoh would never have turned out to be a "nice guy" had YHWH given him more time. Some are already written in the Book of the Wholly Wicked and are not permitted to be redeemed. (Contrast Deut. 23:18 with Ex. 34:20.) Since the ultimate sovereignty is His, YHWH can be said to have been the one "doing" anything that He permits to take place.
19. "Then who is He to still lay blame?", you will undoubtedly ask me,"—because who has ever gone against His purpose?”
I.e., if it is true that He wanted it to turn out that way, then how can He punish Pharaoh for doing what He wanted done anyway? And if everything that ends up taking place is a result of His predetermination, how can anyone be considered guilty? But YHWH judges according to motives. (Yeshay./Isa. 10:5-7)
20. On the contrary [the real question is], "Who are you, O mere man, to be the one talking back to YHWH?” "The thing which is formed won't say to the one who forms it, 'Why did you make me this way?', will it?" [Yesh./Isa. 29:16; 45:9]
This is the final conclusion of the philosophical debate that runs through the whole book of Iyov (Job).
21. Or [to put it another way] doesn't the worker in earthenware have authority over the clay, to make one container for honorable purposes and another one for dishonorable usage, out of the same batch of wet clay?
Dishonorable: not always ignoble, but sometimes merely for common, everyday use. (Compare Yirmeyahu 18:1-6; Yeshayahu 29:15-16; 30:14; 41:25; 44:21ff; 45:7-10.)
22. But what if YHWH, wishing to display His righteous judgment and to make His power known, with great patience put up with "containers" designed to be filled with wrath, fit only for ruin,
Power: the term includes both strength and authority.
23. in order to make known the abundance of His honor that He intends to pour into the "containers" for which mercy was determined, which He made ready for honor beforehand,
24. whom He also called out—namely, ourselves, who come not only from among the Jews, but also from among the [other] tribes?
Other tribes: The word is often translated Gentiles, but in historical context this term was used by the Jews of Paul’s day for the “lost tribes” in particular, since they were still considered “half-human” since they had chosen to mingle their seed with the Gentiles, whereas true Gentiles were not even spoken of as men by that time. (Avi Ben Mordechai) Remember that “Jews” generally encompass only two to three of the tribes of Israel (the southern kingdom of Yehudah); the name Israel actually remained with the northern kingdom, as the term was used throughout the chronicles and prophets. So technically, until all the tribes are reunited (Messiah’s purpose and Paul’s), Yehudah is not even properly designated as Israel--though it is part of "greater Israel", for certain.
25. (Just as He says in the prophecy of Hoshea [2:23 (25)], "I will call [some of] those who are not my people, 'My people', and those who are not [now] beloved, 'Beloved'!
26. "And so it shall come to be that in the place where it was said to them, 'You are not My people', precisely there will they be called 'sons of the Living Elohim'. [Hoshea 1:10 (2:1)]
These prophecies were both directed very specifically to the Northern Kingdom of Israel, so these “others” were (for the most part) not those who had never known Him, but those whose ancestors had once been His people, but no longer wanted to be. Still, He made many promises through all the prophets to bring their descendants back to Himself, because of this sovereign choice He had made that Israel would be His special treasure.
27. But Yeshayahu [Isaiah], referring to Israel, proclaims, "Though the descendants of Israel should become as many in number as the sand of the sea, only a small remnant will be preserved”,
Be preserved: or remain, return—and the fulfillments of this promise have encompassed all three. Compare Yeshayahu 11:11.
28. because He is "bringing the word to fulfillment and hastening to carry it out in righteousness, since the Master will bring the matter about speedily upon the Land." [Yesh. 10:22-23]
Heb., A conclusion [that is] decreed, overflowing [with] righteousness, because Adonai, YHWH of Armies, is bringing about a complete, decisive end within the whole Land. Aramaic, for He decides the word, and cuts and works it.
29. Also, as Yeshayahu had said earlier, "If YHWH of Armies had not left us a Seed, we would have become like S'dom, and we would have been made comparable to Ghamorah." [Yesh. 1:9])
A Seed: i.e., a remnant of descendants, but on another level, the Messiah. (Gal. 3:16)
30. Then what shall we conclude? This: that the tribes who were not seeking to acquire righteousness have obtained right standing [with Elohim]—the kind that comes by faith;
Not seeking: They had chosen to be Gentiles, but YHWH still had promises to fulfill to their ancestors, and so He called them back into His community, and as it has played out it has often (at first) actually been against the will of the individuals called. But, having once been Israel, they still had an obligation to Him (which their parents had promised at Sinai). Obtained: taken on, almost "stumbled upon”; Aram., overtaken. By faith: trusting the fact that Yeshua had paid the way for those who had not all along been fulfilling their obligation to come back into covenant as if there had been no break in the continuity.
31. whereas Israel, seeking after a law [by which they could acquire] righteousness, did not apprehend that law of righteousness.
Here Paul is using the term “Israel” in the way most people today use it, as referring to those identifiably of the community of Israel, which is, by and large, the Jews (the House of Yehudah).
32. Why? Because they were not seeking it by way of faith, but as if it could come as a result of successful observance of Torah. Indeed, they have stumbled over the "stone that causes stumbling",
33. just as it has been written, "Behold, I place in Tzion a stone that causes stumbling and a rock that impedes; not one person who has confidence in Him will be put to shame.” [Yesh. 8:14; 28:16]
I place in Tzion: Aramaic: the prophet I give to Tzion [is] a stone… Rock that impedes: lit.: "scandal" placed in one's way to entrap him. This, Paul says, is the Torah (and by extension, Y’shua, the living Torah), which trips up those who approach it wit the wrong motives (for their own purposes instead of His). But the stumbling that the stone occasions is not intended to be permanent, but is for a particular purpose. (cf. 11:11.)
CHAPTER 10
1. Nonetheless, brothers and sisters, my heart's longing and my intense petition toward YHWH on behalf of Israel is that she enter into salvation,
Intense petition: The word implies that he implores out of a sense of need (Thayer)--not only because they are his kinsmen, but because the reversal of this condition will both signify and make possible the final fulfillment of YHWH’s purposes in history. (See ch. 11.) In context, Israel seems to refer to those who are consciously still within the covenant, that is, Yehudah; the rest of Israel is alluded to later in the chapter; the Aramaic version does not include the name Israel, but only says “them”, though the antecedent in chapter 9 is clearly the Jews. But verse 2 is more applicable today to the Northern Kingdom, much of which is still held captive in the Church. Salvation in this case is our being gathered together from out of all nations and brought into our own Land, as all the prophets say.
2. because I testify for them, that they have a zeal for YHWH, but it is not based on a correct understanding,
Zeal: When pointed out in Scripture, it was dedicated to a defense of Israel’s uniqueness. (Dunn) Incorrect understanding: They miss the main point of the Torah (vv. 3, 4). But in this more particular sense, they are harassing those returning to YHWH from among the Gentiles (Acts 15:19) by questioning their claim to be equal sharers in YHWH’s covenant blessings. They think they are maintaining a standard of holiness while in fact failing to recognize that these are their own long-lost brothers, the Northern Kingdom.
3. since they do not recognize the righteousness that is YHWH's, and so in seeking to establish their own "righteousness", they did not submit to YHWH's righteousness—
Their own righteousness: Aramaic, seeking to raise a justness by themselves—by treating the “fences” they added to prevent accidental trespassing as if they were equivalent to Torah, which in itself is adequate protection (Berkowitz), thus raising the bar too high for the weak, weary, or exiled to ever attain (see v. 8).
4. because Messiah is the aim of the Torah as regards entering into righteousness—to everyone who places confidence in him.
The aim: the target, goal, purpose, desired outcome, the fulfilling result, the point which ties together all study and practice of the Torah, which can only provide a foretaste of the level of righteousness He offers (v. 3); Aramaic, summation. Some translate it “the end”, which is legitimate if understood in the sense of “the end justifies the means”, but not in the sense of the termination or nullification, which is how it has usually been interpreted by Christians. Rather, it is saying that the purpose of keeping the Torah is to establish the reign of King Messiah. To follow the Torah without this as the goal is to miss the point and to bring its curses (as in Deut. 27, 28) upon ourselves.
5. For Moshe writes in regard to the righteousness that grows out of the Torah, "the person doing these things shall live through them." [Leviticus 18:5, Septuagint (LXX)]
6. Moreover, the righteousness that springs from faith speaks thus: "Do not say in your heart, 'Who will climb up into heaven?'" (that is, to bring Messiah down) [Deut. 30:12], or, [for that matter, we could add],
7. 'who will go down into the abyss'" (that is, to bring Messiah back up from the dead)?
“Some think Paul misuses the Torah by quoting selectively…to apply the passage to Messiah… However, …according to the canons of rabbinical citation, the context is assumed as given… Therefore, far from changing the simple sense of the text, Paul is assuming his readers know [that] already, so he can base upon it a drash (teaching) which should win the acceptance of anyone who approaches the Torah in a spirit of trust.” (Stern)
8. Instead, what does it say? It says, "The word is [easily] accessible to you, [right] in your mouth and in your heart" [Deut. 30:14]—this "word" being the very word of faith that we are heralding!
His instruction is not impossible to obey (Deut. 30:11), contrary to some interpretations of Paul himself! Paul did take to heart Yaaqov’s (James’) words, and changed his initial inclination to think that the Torah was too difficult for those used to living as Gentiles. Yaaqov did advise a gradual approach to transitioning into Torah-keeping (Acts 15:20ff), but insisted on the ex-Gentiles’ staying in a position to learn every part of it. If, as some say, the “righteousness…from faith” of v. 6 is in contrast with Torah, why does Paul enlist Moshe in both cases to confirm his point? As in 3:31, to read him as contradicting Moshe rather than upholding him (Deut. 27:26) is to misconstrue and misrepresent Paul completely. Heralding: making it even more “reachable” by those who would not otherwise hear. (vv. 14-15) But faith I this case clearly relates to the confidence in the fact that we can indeed carry out the Torah. Although it is more difficult for those still in exile among the nations than when in community in the Land of Israel under our own ruler, still there is not a double standard for Yehudah and for the House of Israel. (Ex. 12:49; Num. 15:16) Paul affirmed this after at first holding Israel to a lower standard (as seen in Galatians) until Yaaqov corrected him. (Acts 15 and Yaaqov’s epistle). No matter what additional rules Yehudah adds to make it more difficult (Mat. 23:4), we can return and we can carry out the pure, simple Torah, for the rightful King of Yehudah is also the King of Israel. In fact, as the Hasidim know, we hasten His coming by practicing Torah. Thereby we can establish a kingdom worthy of His kingship by the time He arrives.
9. —because, if you assent [openly] with “your mouth” that Yeshua is the Master and have confidence "in your heart" that the Elohim raised Him from among the dead, you will be saved,
Raised: or, roused, as in awakening someone from sleep. Master: an allusion back to the “change of masters” passage in 6:12-23). The Elohim: the article of exclusiveness denotes His final authority, even over Yeshua (which Yeshua Himself acknowledges in Yoch. 14:28). Be saved: Aramaic, have life.
10. since with the heart one trusts, resulting in righteousness, and with the mouth he declares his assent, resulting in salvation.
Aramaic, The heart that believes in Him will be justified, and the mouth that professes Him will live.
11. For the Scripture says, "not one [person] who has confidence in Him will be put to shame" [Yesh. 28:16, LXX],
12. because there is no distinction [made] between Jew and Greek, for the same one who is the Master of them all is abundant in generosity toward all those who call on Him.
Because…: Aramaic, in this it does not discriminate against either... (This claim has a limited scope; it is not a blanket equalizing of the two worldviews, as per 3:1; 9:4-5) Greek: often a generic or exemplary term for Gentiles; the Aramaic has “Aramaean”. Abundant: pouring it out lavishly until they are filled up; or, rich.
13. For "anyone—whoever he may be—who appeals to the Name of YHWH [for help] will be saved." [Yoel 2:32 (3:5)]
Appeals to: or, calls upon. Be saved: Aram., have life.
14. Now, how can anyone appeal to Him in whom they have never trusted? But also, how can they trust in Him of whom they have never heard? And again, how will they hear without a proclamation?
15. And how are they to proclaim it publicly unless they are sent out with authorization? —as it has been written, "How beautiful...are the feet of those who make known the glad news of peace, who bring tidings of excellent things." [Yeshayahu/Isaiah 52:7; Nahum 1:15]
Beautiful: or, graceful, with the sense of being in full bloom, the fulfillment of the potential for which we were created. But at root, the term means “of the right hour” or “in season”, i.e., fitting, appropriate, “at home”, right on schedule. Feet: or footsteps, also an idiom in Scripture for the pilgrimage festivals (Ex. 23:14), which must be on schedule, for they are appointments. And their purpose is to explain what this “Gospel” really is. Peace: Heb., shalom--reconciliation with YHWH, total well-being, and also national tranquility and harmony (which can only come with the reunification of the two houses of Israel). The Hebrew context goes further into the same vein as Paul’s explanation, speaking of the content of the message as “deliverance”, the rescue from our exile and reinstatement into YHWH’s favor.
16. Yet not all complied with the glad message, because Yeshayahu continues, "Master, who has believed the instruction they heard from us?" [53:1]
Complied with: or obeyed, for the proper response is not just assent, but acting upon one’s belief that it is true; “If you love Me, keep My commandments.” Believed: Hebrew, stood (his ground) on. The instruction: Heb., report; Aram., the daughter of our voice, a Semitic idiom for an audible word from heaven.
17. We conclude, then, that trust comes through hearing the instruction, but the hearing only comes by a [clearly-understood] communication from YHWH.
Communication: or word, a message with a definite meaning to the hearer, with whom the fault must presumably be if he does not respond (since there was no lack of clarity on YHWH’s part).
18. But I say, "Isn't it [rather] that they did not hear?" No, because [they did indeed hear]: "Into all the earth their strain has gone out, and their lyrics to the extreme outposts of the habitable world." [Psalm 19:4]
But I say: Paul plays the “devil’s advocate” to carry his argument, a common rabbinic method used throughout the Talmud. (Stern) Strain: a musical sound, whether vocal or instrumental; Heb., line, string, or cord; Aramaic, daughter of their voice. The context of the first half of Psalm 19 appears to be referring to the stars, the original signs of the zodiac, which before they were corrupted told the story of what YHWH would accomplish through Yeshua, and the second half, to the Torah, the same revelation in more clarified, prosaic, focused form, which was indeed delivered by a voice at Sinai. (Bullinger) Extreme outposts: or, remotest frontiers; thus it can hardly have bypassed Israel, who was at the very center:
19. "Then", I say, "[must it] not [be] that Israel did not understand [the message]?" From the outset, Moshe says, "I will provoke them to jealousy over a 'non-nation'; over a senseless group of people will I rouse you to anger" [Deut. 32:21];
Moshe: in actuality YHWH is the one speaking here, but Moshe recorded it; his name is also a typical “shorthand” referring to the Torah. Senseless: ignorant of the Torah (2:20)—the antithesis of Israel, a nation “taught by Elohim”; Aramaic, not convinced. Rouse you to anger: or, drive you to exasperation. A non-nation: or, [those which are] “not a people”, i.e., cannot be described as a homogeneous ethnic group. Who is that but the Northern Kingdom of Israel, which YHWH punished for 2,730 years (the 390 years of Yehezqel4:5 multiplied by the seven times of Lev. 26:24) by the specific curse of being “Lo-Ammi”—not My people! (Hoshea 1:9) How would these people provoke the part of Israel that remained with the covenant (and thus remained a nation, which, for most purposes, is equivalent to the Southern Kingdom of Yehudah, or the Jews) to jealousy? First, by enjoying a heritage that should have been their experience all along, and by receiving the same degree of mercy from YHWH without deserving it as much (cf. Mat. 20:1-15):
20. then Yeshayahu is so bold as to [dare to] say, "I was found by those who were not looking for Me; I was made manifest to those who were not even asking about Me!" [65:1],
I was made manifest: Heb., “I said, ‘Look at Me; here I am!’ to a nation (or people) not called by My name.” So it is a distinct group of people which have become indistinguishable from the nations by choosing to become Gentiles, precisely as the Northern Kingdom did.
21. whereas, referring to Israel, He says, "All day long I stretched forth My hands to a people [both] impossible to persuade and argumentative.” [65:2]
Impossible to persuade: or, deliberately withholding belief. Argumentative: back-talking. But a second way they would drive Yehudah to jealousy was that these people who had once rejected Torah would return and actually outdo many Jews in keeping Torah!
CHAPTER 11
1. "In that case", I say, "wouldn't YHWH repudiate His people?" May it never be [understood that way]! After all, I am an Israelite, too—one of Avraham's descendants—from the tribe of Binyamin!
Binyamin: a respected tribe, for it was the only one that remained faithful to YHWH along with Yehudah when the ten northern tribes rebelled. Yet still he was not Jewish per se.
2. YHWH did "not repudiate His people"—the very ones "whom He knew in advance"! Or aren't you familiar with what the Scripture says in "Eliyahu"—how he complains to YHWH about Israel? He says,
Did not repudiate: as promised in 1 Shmuel 12:22; Psalm 94:14; Yirmeyahu 31:35-36. Whom He knew in advance: an allusion to the same phrase used in 8:29; compare Amos 3:2; Aramaic, who from before were eminent to Him. In “Eliyahu”: rabbinic shorthand for “the passage about Eliyahu”. (Godet) Complains: or, makes an accusation. Israel: specifically the Northern Kingdom, where Eliyahu focused his prophesying.
3. “O YHWH, they [have] executed your prophets, and undermined your altars, and only I am left—and now they are after my life!" [1 Kings 19:10, LXX]
4. But what does the oracle say to him in reply?
"I have kept back for Myself 7,000 men who did not bend a knee to Ba'al." [1 Kings 19:18]
5. The same kind of thing is [taking place] again in the present season of ripeness: there has come to be a remnant based on a choice of [whom He wished to] empower with favor.
Whom He wished to empower with favor (grace): or, that which brought Him delight. This is a reference back to the discussion in 9:15-18. The remnant he is referring to here appears to be from the House of Yehudah, which would include all those who had already acknowledged Yeshua as their king.
6. Now, if it is [decided] by [His choice of whom to] empower, [then] it is no longer a result of working [for it]; otherwise a favor ceases to be a favor. Indeed, if it is a result of working [for it], it is no longer a favor; otherwise, earning is no longer earning [either].
They would have "bought His vote". Working: that is, for remuneration.
7. What [is the upshot] then? That what Israel is clamoring for, it did not obtain—though the benefactors of the choice did obtain it, but the rest were hardened,
Clamoring: in their efforts to make themselves pure. Did not obtain: that is, through mere Torah observance. Hardened: literally, covered with a thick callous.
8. just as it has been written,
"YHWH gave them a spirit of insensibility—eyes that do not see and ears that do not hear
--right up until this very day.” [Deut. 29:4; Yeshayahu/Isa. 29:10]
Insensibility: in a state of intense shock (from a root meaning “be pierced with sudden, intense pain”), connoting dizziness, reeling, or dulled senses. The original Hebrew in Yesh. 29:10 uses the same word as for the "deep slumber" that YHWH brought over Adam when He wished to create Chavvah (Eve). Again He uses this method to produce a co-benefactor of His blessings by "putting Israel to sleep"! Yeshua played this out this same picture in one of His healings. (Mat. 9:18-26) Eyes that do not see: Aramaic, eyes that do not examine within.
9. David also said, "Let their table of feasting turn into a snare [for them] and a lure into a trap—a pitfall [that will] also rebound on them [as a punishment fitting the crime];
Their table of feasting: Just as Yoseyf’s brothers ate dinner while he suffered in the pit, Y’shua’s countrymen had their minds on the Passover feast while He was dying. Pitfall: or tripwire, in either case designed to make one fall into a trap.
10. "Let their eyes become darkened so that they may not see, and may their back be constantly bent over." [Psalm 69:22-23]
So that they may not see: a condition Yeshua deliberately brought about--Matt. 13; Mark 4; Luke 8; Yochanan 12. Bent over: as under a yoke of hard labor.
11. "So then," I say, "Didn't they 'trip' in a way that resulted in falling down?" May it never be! Rather, by means of their “slipping”, salvation came to the Gentiles, in order to “provoke them to jealousy".
Slipping: a non-mortal false step. Provoke them to jealousy: an allusion to Deut. 32:21, as in 10:19. Salvation came to the Gentiles: Aramaic, their own life becomes to the people for their jealousy.
12. But if their 'slipping' [results in] the world's enrichment, and the diminution [of their status results in] abundance for the nations, how much more their replenishment?
Slipping: missing their appointment (Luk. 19:44). But to fit with v. 25, this must also refer to the earlier decision of the northern Kingdom, led by Efrayim, to “mix with the nations” (Hoshea 7:8; Matt. 15:24). Replenishment: filling up in such a way that a loss is repaired. This is the same word used for the “fullness” of the Gentiles in v. 25.
13. Now to those of you who are Gentiles, I say this: Insofar as I am indeed one sent to the Gentiles, I hold my ministry in high honor,
14. [hoping that] I may somehow provoke my kinsmen according to the flesh to jealousy, and may bring some from among them to salvation—
The insurging of obedient "Gentiles" would be to the rest of the Jews a sign that YHWH was “calling out from among the Gentiles a people for His name" (Acts 15:14), and thus signal to them that the promised restoration of Israel, upon which this depended, had begun and they were failing to participate in it. But these Gentiles were responsible to carry out the “obedience of faith” that was crucial to proving this to the Jews. (1:5; 16:26) It is not so much the salvation of the Gentiles that they are to be jealous about, but of Paul’s ministry in particular, since it revealed a failure on the part of other contemporary Jewish missionaries (2:17-24; Mat. 23:15) to be the kind of “light to the nations” that YHWH intended (Nanos), and most importantly a failure to restore the lost tribes to the true faith. Salvation: Aram., life.
15. because if their being cast out is [the opening] for the [rest of] the world to be reconciled, what [will it be] when they are received [back], if not life after having been dead?
Opening: because the Northern Kingdom was cast out into every nation, once the “fishermen” were sent out to retrieve them (Yirmeyahu 16:16), others would also be able to hear about Yeshua and respond to His offer. Efrayim’s father Yoseyf also brought the world great benefit by being “cast away”, and revived the life of his father when they were reunited. (Gen. 45:27; 48:2) But v. 4 also suggests that there is a set number in the remnant of Israel (cf. Deut. 32:8; Acts 1:20), and that for some from the other tribes to be included in this, the greater part of Yehudah had to be temporarily set aside. (v. 17) Reconciled: returned to favor, differences having been settled. Those differences were why the Northern Kingdom was rejected. The language is that of moneychangers, with the sense that if YHWH exchanges part of Israel for a remnant of the Gentiles, He will receive it back with interest! Received: back to their home with kindness after having been estranged. (Filemon 12) Life after having been dead: The Jews would receive far more blessing even than their abasement brought to the rest of us—not less, as we might be tempted to think. (v. 18)
16. Now if the first portion of the dough is holy, then the [rest of the] batch [is holy] as well. Likewise, if the root is holy, the branches are as well.
First portion: prepared from the firstfruits of the grain. (Num. 15:19ff)
17. But just because some of the branches were broken, and you (being a wild olive tree) were grafted in among them, and thus became a joint sharer of the root and robustness of the cultivated olive tree,
Broken: not broken off, but a direct allusion to Yirmeyahu 11:16 (LXX), partially cloven, as is done to a plant stock in winter (when the plant is dormant) so as to admit a graft. (Lev. 1:17) The scion, which is grafted in, is also a term that means “descendant”. Compare Yirm. 5:10 and Numbers 15:16. Among them: Aramaic, into their place. Root: a term used of Messiah (Yesh./Isa. 11:10; 53:2; Rev. 5:5; 22:16). Robustness: enriching marrow or richness related to the anointing with olive oil by the best of the oil. (Ps. 23:5) The olive tree was a symbol of sophisticated Greek culture, but Paul is saying that the one that is really more "civilized" is Israel, and the Greek, unlearned (wild). Biblically, Custance pointed out that the olive tree consistently represents Israel's spiritual life, the vine her national life, and the fig tree her religious life. Pruning or lopping of olive branches is not done for the purpose of destruction but restoration and reinvigoration of what was diseased or unproductive. (Baxter, Ziesler; cf. Luke 13:7ff)
18. you should not boast at the expense of the natural branches. But if you are inclined to boast in that way, remember that it is not you who sustain the root; rather, it is the root that supports you!
Despite Paul’s warning us, this type of boasting is still common today among those who say the Church replaced Israel as YHWH’s chosen people.
19. What [I mean is], you [are likely to] say, "The branches were broken in order that I could be grafted in!"
They think themselves so important that some to whom YHWH had made promises had to be taken out of the way to make room for them.
20. True enough [insofar as that] because of [their] unbelief they were broken, whereas you remain in place because of [your] faith. [All the more reason that you should] not be high-minded, but rather have [an attitude of] reverential deference,
Reverential deference: or fear, recognizing that it can work either way:
21. because if YHWH did not spare branches that naturally [belonged to the tree, it is quite logical that] He may not spare you either.
22. Behold, then, [both] the kindness and the severity of YHWH: severity indeed on those who have fallen, but on you, kindness—if you continue on in that kindness; otherwise, you will be cut out as well.
Kindness: gentleness, fairness, or reasonableness (in allowing any opening at all to those who had chosen to become Gentiles; Mat. 11:30) Severity: abruptness of cutting off, unbending rigor. Cut out: as from an unsuccessful graft.
23. Moreover, those others also—if they do not continue in their unbelief, will be grafted in, because YHWH is able to graft them back in again;
24. because if you were cut out of what was by nature a wild olive tree, and (contrary to nature) grafted into a good olive tree, how much more [fruitful] could these—the natural branches—be [if] grafted [back] into their own tree?
The Illustrated Encyclopedia of Bible Plants says, “Olive trees are too valuable to be felled for fuel or timber like ordinary trees. Only when they are old… may they be felled, and then usually at ground level with the roots intact, for even an ancient tree will sprout fresh suckers at its base. Olive trees are often rejuvenated in this way by vigorous pruning, for lopping large branches encourages new growth that will bear fruit.” (This is exactly what took place in the olive trees at Gath-Shmaney, where, to fulfill the picture, Yeshua was “cut off” without an heir, but then came back and lived to “see His seed”. (Yeshayahu 53:8, 10; compare Iyov/Job 14:7-9)
25. [I say all this], brothers [and sisters], so that you will not consider yourselves to be more knowledgeable than you [really are], because I do not want you to err by disregarding this mysterious [way by which YHWH is operating]—in which a partial hardening has come over Israel until the time when the "fullness of the Gentiles" comes in,
Mysterious: with a hidden purpose that is easy to misconstrue. Hardening: protective swelling over a broken bone or graft; a callous to relieve the pain and strengthen what was wounded. Partial hardening: i.e., over all of Israel, rather than a hardening over part of Israel, since both Yehudah and Efrayim maintained part of the truth, yet both were blinded to other aspects of the truth. Aramaic, blindness of heart by placing lightly. “Fullness of the Gentiles”: a direct reference to Genesis 48:19, which specifically says this entity would come from Efrayim. The mechanism was by his mixing himself with the peoples. (Hos. 7:8) So it is unquestionably speaking of people who are only half-Gentile in heritage, having descended partly from Israel. Comes in: possibly correlating with the time Yeshua spoke of when “the times of the Gentiles would be completed” (Luk. 21:24), but Nanos points out that the tense here reflects the time when the representation of Gentiles BEGIN to enter.
26. and in this way "all of Israel shall be recovered", just as it has been written,
"Out of Tzion shall the Deliverer come, and he will turn impiety away from Yaaqov."
All of Israel: not every individual, but representations from every part—not just the more easily-identifiable Jewish remnant, but the whole nation as a corporate entity, which had to include some from the religious establishment as leaders, but some from each of the lost tribes as well. That is who Paul and the other apostles were seeking. (Why else would they look in synagogues first when trying to locate responsive Gentiles?) Recovered: that is, brought back from exile and reunited (Y'hezqel/Ezekiel 37:17). Often translated “saved”, Nanos, seeing this part as referring to Jews rather than Yosef, argues that the term ore often means “kept safe”, i.e., prevented from being lost rather than “resurrected” after having been destroyed. Out of Tzion: The original quote says "For the sake of Tzion… to those who turn from transgression in Yaaqov”. (Yeshayahu/Isa. 59:21) The seeming discrepancy is resolved in Lamentations 5:21. (Compare Psalm 14:7.) Mark Nanos suggests he is alluding also to a tradition that the Messiah would rescue the diaspora from pagan overlords after first delivering the Land. This is the stage of history that we are in at present, as the exiled Israel is not only realizing who they are, but is breaking free from pagan philosophies that have held us captive for millennia.
27. and, "This is the covenant from Me that shall be with them, when I take away their sins." [Yeshayahu 27:9]
Aramaic, “then they shall have the same covenant from Me when I have forgiven their sins.” Compare Yirmeyahu (Jer.) 32:40ff. Nanos points out that the mystery was not THAT all of Israel would be saved, but HOW; not THAT they were stumbling, but WHY; not THAT the Gentiles would share in salvation, but HOW. On these points Paul disagreed with the other Jewish proselytizers.
28. Indeed, in terms of the Glad News, they are "adversaries" on your account, though in regard to [being YHWH's] chosen [people], they are beloved because of the promises YHWH made to the patriarchs—
Adversaries: Aramaic, “ba’al enemies”. On the basis of such a reading, many have caricatured Jewish emphases to cast them as worse “opponents” than they really are. However, it was the Jews who opposed Paul’s work more than anyone else; it was not until much later that direct persecution came from the Romans.
29. because the free gifts and the calling of YHWH are irrevocable—
Irrevocable: never to be rescinded, as some try to claim. Though both houses of Israel turned away from YHWH, as a collective unit He set (different) time limits on the punishment for each. (Yehezqel 4; Yirmeyahu 16:18; Lev. 26:24) Aramaic, Eloah will not change His mind. YHWH will never go back on His promises to the patriarchs of the blessings that He would bestow on their literal descendants, whatever light others might gather from them. Otherwise, we could not trust Him with any of His more recently-made promises either.
30. because in the same way as you once did not believe in YHWH, yet now you have been given [an occasion for] mercy through their unbelief,
Mercy: i.e., contrary to the attitude of many, the amazing thing is not that Jews can be saved, but that Gentiles can! (v. 18) Unbelief: or disobedience, which YHWH used for His purposes, even if they were not conscious of participating in His plan, whereas the Gentile believers are to be conscious of returning the favor:
31. they too have now refused to believe [precisely] so they in turn may receive mercy through the very mercy you [can now show].
Refused to believe: Aramaic, unconvinced. Mercy: Aram., befriending. Stern paraphrases: “Everything you have—your salvation, your righteousness, your hope—comes from [YHWH]’s having shown you mercy by grafting you into Israel… You have that mercy in your possession… Therefore, because you owe it to the people of Israel to display [YHWH]’s mercy toward them, [show] them the same mercy that [YHWH] has shown you”—specifically, in this case, by the instructions given in chapters 12-15.
32. Thus, YHWH has included everyone together in unbelief, in order that He might show mercy to us all!
Mercy: This aspect of His nature can only be fully understood when it is experienced directly, so He has given that privilege to all whom He loves.
33. Oh, what depth [there is] to the wealth of both YHWH's wisdom and His knowledge! How unsearchable are His judgments, and His ways beyond tracing out!
Beyond tracing out: or, incomprehensible (Thayer); Aramaic, inscrutable. I.e., only YHWH could come up with such an all-encompassing plan! (Kreloff) Though there are many points along the way where the “plot” seems to be at a total dead end, He is still able to leave nothing unresolved and to do no injustice to any in the final analysis.
34. Indeed, "Who has understood the mind of YHWH? And who ever became His advisor?" [Yeshayahu/Isa. 40:13]
35. Or, "Who first gave Him [anything] so that [he can expect] it to be repaid to him?", [Iyov/Job 41:11]
36. since "all things come from Him, and through Him, and [back] to Him; to Him be glory into the ages!" Amen!
He may be quoting with approval this portion of a contemporary hymn, an example of a common style in which such a doxology was often followed by an explanatory clause.
CHAPTER 12
1. I urge you, therefore, brothers and sisters, in light of [this manifestation of] Elohim's compassion, to present your body to Elohim as a living sacrifice—holy and acceptable—which is the [least you can do as a] logical equivalent to the sacred Temple services.
Compassion: in wishing to show mercy to both houses of Israel, as seen in the immediately-preceding context; Aramaic, befriending. A living sacrifice: in lieu of animal sacrifices, as the present situation of exile necessitates. Nevertheless, He has given us something to “spend” for Him—a body that will be used up regardless, making the same kind of sacrifice count for the sake of others whom YHWH loves while you are still alive. Having our ultimate needs secured, our focus is to turn toward helping one another make it through the present difficult age. Acceptable: meeting "kosher" specifications—especially in the context of sacrifices, and in anticipation of his discussion of dietary limitations, where he uses precisely the same terminology. (14:2, 14-18)
2. Moreover, do not let your attitudes be shaped by the paradigms of this age, but rather be transformed by the renewing of your minds, so that you may prove [for yourselves] what the will of Elohim is—that which is honorable and acceptable and mature.
This age: the world order of mankind, with its accompanying pursuits. Transformed: Gk., metamorphosed (as a tadpole or caterpillar undergoes in becoming something so radically different as to be beyond comparing). The hearers need to look beyond the temporary inconveniences that obedience will bring. Renewing of your minds: forging of new habitual patterns of thinking. It has been scientifically proven that as we encourage such reorientation in our ways of thinking, new neural pathways are physically forged in the brain and eventually become the new defaults as “second nature”, the old ones fading due to disuse. This is the link between being positionally righteous and realizing righteousness in practicality. Aramaic, by the “hanukkah” (training and dedication) of your mind. Prove: recognize as genuine after scrutinizing. Mature: fully accomplishing one's purpose, completely carrying out a task assigned to us.
3. For through the empowerment that is given to me, I tell every one of you [that you should] not think more highly of yourselves than is appropriate, but [rather] direct your minds into sound judgment, insofar as Elohim has distributed a measure of confidence to each one,
Not think more highly … than is appropriate: This is the essence of true humility—a realistic appraisal of who we are and who we are not. Aramaic, not thinking outside of what is right to think. In this case, it meant not allowing themselves to think that because they were “able to believe” in Messiah (15:1), they were superior to those Jews who still could not bring themselves to believe. (Nanos, cf. 11:18-20) Sound: Aramaic, sober.
4. because just as in one body we have many members, yet all members do not all have the same function,
In some cases YHWH made different promises to the House of Yehudah and the House of Israel. This does not mean one is superior, but each should carry out the role he was assigned. (14:1-13; 15:6; cf. 1 Cor. 7:18-24; Gal. 3:28; Eph. 5:21-6:9)
5. so also we who are many [make up] one body in Messiah, and each one relates to the others as members [of the same body],
One body: Compare Ephesians 4:7. Members of the same body: Aramaic, one by one we are members of one another. Jewish tradition speaks of the attributes of YHWH which we are capable of emulating as each including a measure of the other attributes. Each of us has our strengths which fill the gaps for others’ weaknesses, and our weaknesses for which we need others to make up for our lack. But ideally, we should each possess some measure of all the beneficial characteristics in order to be balanced persons, though each will have his special calling to emphasize on or two of them:
6. yet having differing gifts according to the empowering favor given to us, whether [the gift be] prophecy (according to the proportion of faith [one is] allotted),
7. or service (in the serving), or the office of teacher (in the instructing in doctrine),
Serving: probably refers in a particular sense to collecting or bestowing charitable donations or caring for the poor. (Thayer)
8. or the one who encourages (in his exhortation), the one who shares [of his substance] (with sincerity, having no hint of self-seeking), the one taking [a position of] leadership (with diligence), the one showing mercy (with cheerfulness).
See 1 Cor. 12:4ff and Eph. 4:11ff for more ways we can serve one another. Shares with sincerity: Aramaic, gives with simplicity. Cheerfulness: or readiness of mind.
9. Let your love be unfeigned—shrinking in horror from evil, clinging fast to what is worthwhile;
10. having tender affection for one another with brotherly love; each letting the other precede yourself in honor;
Letting each other precede you: "competing" with one another to demonstrate more deference, or going on ahead to show the way in letting others outrank you—i.e., scramble for the lowest place as you used to for the highest! Aramaic, preferring one another.
11. not hesitating in [your] diligence, fervent in spirit, serving the Master;
Not hesitating: or holding back; Aramaic, lazy. Fervent: literally, boiling.
12. rejoicing in hope, enduring ill-treatment bravely and calmly, persisting in steadfast devotion to prayer;
Ill-treatment: here, opposition from synagogue leaders in particular.
13. making the needs of the set-apart ones your own; being eager to show hospitality to strangers.
Making the needs your own: or, contributing to the necessities of those who are set apart, as a partner in their neediness (Thayer), knowing that their interests are now yours as well.
14. Bless those who are harassing you—bless, and do not call down evil upon them.
15. Rejoice with those who are rejoicing; mourn with those who are mourning,
16. having the same attitude toward one another, not seeking to be esteemed by the eminent, but rather adjust yourselves to taking the lower position. Do not begin to think of yourselves as more than you really are.
Having the same attitude: i.e., living harmoniously. Aramaic, whatever you think concerning yourself, also think about your brothers. (I.e., give them the benefit of the doubt.) Be esteemed by the eminent: or, aspire to eminence. More: literally, wiser.
17. Do not repay anyone evil for evil. Anticipate what will be agreeable in the judgment of all people,
Focus on doing things that everyone recognizes as beneficial, and sacrifice mere personal preferences. I.e., be careful to consider how your privileges may harm or offend others, and avoid this unless there is an important, selfless reason to do otherwise:
18. if possible, from your side, seek to be at peace with all people.
From your side: wherever the initiative is your responsibility, without feeling guilty when conflict cannot be avoided (as truth often offends). Specifically, the returnees from the Northern Kingdom seem to have been desiring to continue eating foods that the stricter Jews (rightly) considered reprehensible (14:6, 14ff), and to evade paying the Temple tax (13:6). Whatever “grace” may allow during the transition, Paul is encouraging them to get out of the mindset of doing something just because it was technically their “right” and think about the broader implications for Israel as a whole.
19. Instead of taking your own revenge, my beloved ones, leave room for YHWH's wrath, since it has been written, "'Vengeance belongs to Me; I will repay', says YHWH." [Deut. 32:25]
Aramaic, “If you will not seek judgment for yourself, I will carry out your judgment.” (See Lev. 19:18; Prov. 20:22; 24:29; Psalm 94:1.) While certain Israelites are responsible to avenge the wrongs done to others (through official courts), it is not our responsibility to bring about retributive justice for ourselves. Rather, we need to leave space for YHWH to sovereignly bring about the best all-around results (8:28) through the wise way in which He chooses to teach the offender also to depend on Him (v. 20). This frees us to live our lives purposefully rather than basing our goals on a reaction to what someone else has done to us.
20. Thus, "If your enemy should be hungry, give him nourishment; if he is thirsty, give him something to drink, because by doing this you will heap coals of fire upon his head."
[Prov. 25:21-22]
Heap coals of fire upon his head: Aramaic, entomb coals of fire--an idiom for making an evildoer ashamed of his actions. The enigmatic connection is explained by a custom that persists in the Philippines to our own day in which fires are kept burning as constantly as possible since kindling material is scarce. When one’s fire goes out, he needs to borrow live coals from his neighbor to revive his own fire. He carries them in a pan on his head. The idea is that he envies you only because he himself needs what you have—and are able to give. By supplying his need, you undermine and preclude any need for him to harass you:
21. Instead of being overcome by evil, you overcome what is destructive with what is beneficial!
CHAPTER 13
1. Let every soul subordinate himself to those in higher positions of authority, for there is no authority that does not come from YHWH; moreover, the existing positions of authority have been set in place by YHWH.
Subordinate himself: voluntarily place himself into an ordered schematic for the sake of smooth cooperation toward a goal higher than personal privilege. Appointed: or established. This probably has wider implications, but in context, he is referring to synagogue rulers, who had the legal right to keep order among those in their charge through flogging; recall that Gentile “fearers of Elohim” were only officially exempt from emperor worship if associated with the Jews, who had a special dispensation, so they should rightly fear excommunication. (Nanos) Those living in the capital of the empire would be used to submitting to civil authorities, but to submit to Jewish interpretations (here, specifically in regard to dietary considerations) so the two peoples of YHWH could simply have table fellowship, would have been a new idea to the Romans. Paul emphasizes the legitimacy of doing so as a tribute to those in whose root they share, though they might have been stricter than the Torah actually required. This interpretation is borne out by the Aramaic version, which indicates that “all souls are to work for the sultans of the Rabbi Priesthood”. As we form new Israelite congregations today, the same principle holds regarding subordination to the leaders YHWH sets in place.
2. Therefore, whoever resists the authority has set himself against YHWH's own ordinance, and those who resist will themselves be the recipients of judgment.
Ordinance: or institution. Judgment: or censure, suggesting that they were not only evading but also criticizing the authorities in question.
3. For the rulers are not a threat to [those with] worthy behavior, but only to [the] bad. Indeed, do you desire to not be afraid of the authority? Then do what is right, and you will have his approval,
Compare 1 Tim. 1:9; 2:2ff. The realities of corrupt government call into question whether this speaks of civil authorities at all, especially in light of Paul’s attitudes expressed in 1 Cor. 2:8; 6:1. The apparent parenthesis here that otherwise seems out of place is cleared up by Nanos’ suggestion that this refers to the rulers of the synagogue (the same term is used here as in Luk. 8:;41; 18:18; 23:35; 24:20; Acts 14:5).
4. because to you he is [one of] YHWH's servants to carry out [what is] beneficial. But if you do what is wrong, [then you should indeed] be afraid, because he does not wear the sword for no reason, for he is a servant of YHWH, an avenger ordained to bring vengeance toward whoever practices evil.
Sword: symbol of judicial authority. Practices evil: Here, in particular, claiming to be monotheistic without behaving accordingly. (Nanos)
5. For this reason it is necessary to place yourselves under their authority, not just because of the wrath, but also for conscience' sake,
For conscience’ sake: because it is simply the right thing to do, even if there were no threat. This should be enough reason. Compare 1 Cor. 10:25.
6. because on this account you also discharge your obligation in regard to taxes, because they are ministers of YHWH, who always give attention to this very thing.
Taxes: the required two-drachma Temple tax (Nanos). Ministers: The term has a liturgical, religious connotation.
7. So discharge to everyone whatever is due them: tax to whom tax is due, custom to whom custom [is due], respect to whom respect [is due], and honor to whom honor [is due].
Tax: Aramaic, give silver to your hierarchs. Custom: or obligation; Aramaic, head silver (poll tax). To whom honor is due: through the fulfillment of vows and proper moral behavior in regard to Torah.
8. Leave no debt to anyone outstanding, except to watch out for each other's welfare, because the one who looks out for his neighbor's best interests has fulfilled YHWH's intent in giving the Torah—
Leave no debt outstanding: literally, owe no one anything; Aramaic, be not indebted to humanity. Watching out for one another is a debt that can never be fully paid, nor would we wish to end this relationship to our fellow Israelites anyway.
9. because "Do not commit adultery", "Do not commit murder", "Do not commit a theft", "Do not bear false witness", "Do not covet", and whatever other commandment there may be, it is summarized in this consideration: "You shall love your neighbor the same way that you love yourself." [Lev. 19:18]
10. Love does no evil to one's neighbor; thus, love is the fulfillment of the Torah.
Compare Yeshua’s words in Matt. 22:38-40.
11. This, too: recognizing the significance of our time—that it is already the hour for you to be aroused out of your sleep, because now our deliverance is even nearer than when we first believed;
Our deliverance: the redemption of all Israel from exile; Aramaic, our life. (One rendering is, to offer our life more than when we first trusted.) While there is a grace period while we make the transition back, we will be held to the highest standard when we are back in the Land, so let us start now to divest ourselves of practices that are inappropriate there:
12. the night has advanced far, and the day is at hand; let us accordingly cast off the deeds of darkness, and clothe ourselves with the implements appropriate for the light.
Implements: equipment or weapons; Aramaic, armor.
13. Let us walk in a way that is appropriate to the daytime, not in carousings and drunkenness, neither in cohabitation or shameless behavior, nor in bickering or rivalry;
Walk: a Hebraic idiom for how we live our lives—significant in this context of associating with Jews who may yet be persuaded to recognize their Messiah by former Gentiles who submit to behavior they deem normal. Shameless behavior: Aramaic, a defiled bed.
14. rather, "put on" the Master, Yeshua the Messiah, and not [waste our time] bothering about how we will be able to provide for the cravings of the flesh.
Bothering about: or planning, preparing for. Provide for the cravings: Here, simply accept the fact that we may have to deny the appetite for certain foods. They are already well beyond eating the pork which was very popular in Rome, so perhaps he is referring to the combinations of milk and meat which the Jews added as a “fence” around Exodus 23:19 to avoid even coming close to breaking this kosher law. A tribe is permitted to set such standards that are stricter than Torah itself; though the other tribes are not necessarily bound by the same interpretation, if it will promote unity with the tribe of Yehudah, then that outcome is far more important than the privilege of technically being exempt.
CHAPTER 14
1. [Specifically], accept [as your companion] anyone who is having difficulty believing, and not for the purpose of passing judgment on his opinions.
Aramaic: Lend a hand to one who is weak in trust, and have no doubt in your reasoning.
2. One indeed is persuaded that he may eat anything, while another, being "weak", eats [only] vegetables.
Eats only vegetables: Meat slaughtered in a kosher manner may have been hard to procure in Rome, and it was even harder to find meat the poor could afford (another meaning of the word for “weak” here) that had not been offered to idols (an important issue in that time, as we see in 1 Cor. 8:10, in which context this same word “weak” is referenced). The Aramaic says “sickly”, which changes the entire context of the traditional view that one who continues to follow the kosher laws has less faith than one who exercises his newfound “freedom” in the Messiah to eat things that YHWH had once said would bring the diseases of the Egyptians on them and which are still under the curse of Yeshayahu (Isa.) 65:4; 66:17! This interpretation was precluded by Acts 15:29; 21:25, where non-Jewish believers are forbidden to eat both meat offered to idols and meat not slaughtered in the customary Jewish manner. It would also include clean meats that, for whatever rabbinically-defined reason, had become “common” and thus not permissible to offer on the altar; it is not speaking about meats which the Torah says are unlawful to eat. (Pollina)
3. The one who does eat meat must not look down on the one who does not eat it, nor should the person who does not eat condemn the one who does eat, because Elohim has accepted him.
Look down on: or, treat as less important.
4. Who are you to judge another person's servant? [It is only] his own master's [right to judge whether he] is a success or failure, and succeed he will, because YHWH is able to make him succeed.
Succeed: Aramaic, it will be by [reaching for] the hands of his own master that he will be established.
5. One indeed judges [one] day to be more important than [another] day, while another gives esteem to every day. Let each one be fully convinced in his own mind.
One day: In order to have an excuse to do things a different way than Torah specifies, many have misconstrued this verse to say he is downplaying the importance of keeping the Sabbath on the right day. (See also note on verse 14.) But in context, he is talking about eating or not eating certain things on a certain day. (Verses 2-4) Gives esteem to every day: We know from Luke 18:12 that some Prushim fasted twice per week. (cf. Didache 8:1) The Mishnah tells us which days which sect fasted, and they argued over how close to the Sabbath they could fast, and there were other arguments as well. Yeshua was even asked why his disciples did not fast at certain particular times. (Mat. 9:14-17) That is all Paulos is talking about here; he is asking the believers why they are even making this an issue important enough to separate brothers from one another. These days are meaningful to some, but not obligatory to all; he is not referring to the Sabbath or festivals. (Pollina) Be fully convinced: Act with conviction rather than living an aimless life, but recognize that for some others YHWH may wish to place more emphasis on different areas of holiness than what He focuses on in your life.
6. The one who pays attention to the day does so for the Master, while the one who does not pay attention to the day also does this for the Master. The one who eats, eats as unto the Master, since He gives thanks to YHWH; likewise, the one who does not eat abstains for [the sake of] the Master, also giving thanks to YHWH—
Pays attention to the day: is mindful of its particular ritual meanings and restrictions. Others may recognize the significance of, for example, the day the Temple was destroyed twice in history on the same date, without necessarily participating in the fast each time.
7. because not one of us lives for himself; no one even dies for himself,
8. since if we do live, we live for the Master, and in the event that we die, we also die for [the sake of] the Master. Thus, whether we live or die, we belong to the Master.
9. For this purpose Messiah both died and rose, and came back to life--in order that He might be the Master of both the dead and the living.
10. So then, why do you condemn your brother? Or why do you even look down on your brother? For [it is] the Messiah's judgment-seat [that] all of us will stand before,
Judgment seat: bemah, from the Heb. bamah, a raised platform with a tribunal throne. Compare Yoel 3:12.
11. since it has been written, "[As surely as] I live", says YHWH, "every knee shall bend before Me, and every tongue shall confess to YHWH." [Yeshayahu 45:23]
12. So, then, each one of us will render [back] an accounting to YHWH for himself.
13. This being so, let us no longer pass judgment on one another, but rather determine this: not to set a stumblingblock or obstacle in a brother's way.
If you are indeed "stronger", use your strength to help prevent stumbling brothers from falling, not to please your own tastes. (15:1) If it doesn't harm you spiritually to do the thing, it certainly will not harm you to abstain, so demonstrate your deeper freedom from self by giving up privileges for the sake of others.
14. I realize and am confident in the Master, Yeshua, that nothing in and of itself is unclean; however, to the one who considers it to be unclean, it is indeed unclean.
Nothing… is unclean: or common; Aramaic: defiled from itself. Alt., "Nothing unholy comes from Him". Compare Titus 1:15. Indeed unclean: because going ahead with the action when he doubts is a compromise of his understanding of YHWH’s standard, and thus hampers his relationship with YHWH. (v. 23) Many have, as Keyfa said they would, misconstrued Paulos’ words (2 Keyfa 3:16) here to mean that he was repealing the kosher laws. No one has a right to do that, and the thought probably never crossed Paulos’ mind. He was not careful enough in his choice of words, as Yaaqov warned, but he probably never imagined later generations would take his words so far out of their intended context. And the word used here means “common” (koinoo), and is not the word meaning “impure” (akathartos) when used elsewhere of types of meat.
15. Moreover, if your brother is hurt by the food you eat, you are no longer walking according to love. Do not destroy someone on behalf of whom Messiah died, for the sake of mere food!
Hurt: grieved or distressed. Love: looking out for his best interest. Do not destroy: because you really could do so!
16. So then, don’t let what for you is a beneficial thing be spoken of as evil,
A beneficial thing: in this case, freedom or faith. Spoken of as evil: because it is being abused.
17. because the Kingdom of YHWH is not a matter of eating or drinking, but of righteousness and peace and joy in the Holy Spirit!
Not a matter of eating or drinking: I.e., you will gain nothing permanent from either; this type of giddy freedom is hardly the point of why Messiah died and rose again. (Compare Mark 7:15ff`)
18. For whoever submits to the Messiah in these things will be both acceptable to YHWH and approved by men.
Both "acceptable" and "approved" are definitions of the word "kosher"; the Greek term for “approved” is the same word the Septuagint uses in Hadassah (Esther) 8:6 to translate “kosher”. An equivalent issue today might be the separating of milk and meat—a legitimate interpretation for Yehudah, perhaps, but not incumbent upon everyone. While returning Efrayimites might not feel they need to keep kosher in exactly the same way Jews define it, YHWH has nothing against our doing so, and it would certainly signify to Yehudah that we are indeed the righteous nation we claim to be through Messiah. Eating the right foods is only a picture of this deeper form of acceptability to YHWH, the real point:
19. So then, let us eagerly pursue the kinds of things that promote peace, and the things [that facilitate] the building [process in which we fit] into one another.
The terminology here is specifically about building materials made of different substances but still being fashioned and honed so that they can work together. (Nanos) As those to whom more options are open, Efrayim must make the kind of choices that will enable both ourselves and Yehudah, in our respective, different callings, to nonetheless fit and adhere together as one unified “building” (Eph. 2:13-22). The Apostles specified that we start with eating kosher so that we could simply eat at the same table, and progress onward from there. (Acts 15:19-21) Aramaic, Race after shalom and after the builder.
20. Do not undo the work of YHWH for the sake of food! All things are indeed pure, but it is inappropriate for the person who eats in a way that constitutes a stumbling block.
Undo: or, disunite. The work of YHWH: this building formed by the reunification of both houses of Israel.
21. It is more honorable to neither eat meat nor drink, or do anything by which your brother stumbles, or is impeded, or weakened.
Drink: the Aramaic adds “fermented wine”. Maintaining right relationships takes priority over privilege.
22. Do you have faith? Fine—but keep it between yourself and YHWH; someone who does not condemn himself for what he approves will be blessed indeed.
Between yourself and YHWH: literally, within yourself, before YHWH. Faith that trusts YHWH to forgive unintentional offenses does free one to concentrate on the needs of others without worrying that he has violated some minor point of Torah in the process. But flaunting this freedom from qualms may cause the unlearned to think they can “get away with” gaps in observance, creating unnecessary misunderstandings as well with those who have taken greater pains (and perhaps borne serious persecution) in order to follow the letter of the Torah as they interpreted it. And this would indeed be a just cause for self-condemnation.
23. But if someone who does make distinctions goes ahead and eats, he has been condemned, since his decision is not a result of faith—and whatever does not result from faith misses the target.
Makes distinctions: Following Torah will lead him to do so. (Lev. 11:47) Only what is motivated by the conviction that a course of action is YHWH's will is acceptable to Him, for it means He is being taken into consideration in every decision--His underlying wish.
CHAPTER 15
1. Moreover, it behooves us, who "have the ability", to make up for the "handicap" of those who "are not able", rather than pleasing ourselves.
It behooves us: literally, it is a debt we owe. Have the ability: traditionally those who, as Gentiles, are “free” from the stricter laws to which the obedient Jews (“unable”, ostensibly to eat non-kosher foods are obligated). But Nanos argues that the “inability” here is for the Torah-observant Jews to see how Gentiles could ever be co-participants in the blessings of YHWH through faith, and that by non-Jews’ appealing to this “freedom” would cause the Jews to stumble further in this inability to recognize that monotheism inherently meant that YHWH would have to be as much the Elohim of believing non-Jews as He was of Israel—not to actually stop observing the Torah. By refusing to thus rebel against the ancient rules, they could more easily make the Jews “able” to see that the light was meant to extend to the Gentiles too and not remain their exclusive possession. Pleasing ourselves: proving this to be slaves to ourselves, not servants to one another.
2. Indeed, each of us should accommodate himself to his neighbor's advantage, toward his edification--
Edification: for the sake of the "building" described in 14:19.
3. for even the Messiah did not please himself, but, as it has been written, "The unjust reproaches of those who reviled You fell upon me" [Psalm 69:9]—
4. for whatever things were written beforehand were written for us to learn from, in order that through patient endurance and the consolation of the Scriptures, we might have hope.
Consolation: practical burden-sharing. This inconvenience will not last forever, but will have a positive effect with eternal value if it leads Jews to believe.
5. And may the Elohim of patience and consolation give you the same attitude toward one another as Messiah Yeshua had,
Give you…: literally, "grant you the same, to think among one another according to the Messiah.
6. in order that in the same ardor, with one mouth, you may glorify the Elohim and Father of our Master, Yeshua the Messiah.
7. On this account, you should accept one another, just as the Messiah also accepted us, to the glory of YHWH.
8. I tell you, furthermore, that Yeshua the Messiah has become a servant of the circumcision [Jews] to preserve the truth of YHWH, in order to confirm the promises to the Patriarchs,
Circumcision: i.e., the Jews. Preserve: shield, defend, keep safe. Confirm: establish, make good.
9. and to preserve mercy for the Gentiles, and [they might] thus glorify YHWH—just as it has been written: "Because of this I will joyfully sound forth Your honor among the nations, and I will make music in praise to Your name!" [Psalm 18:49]
Because of this: YHWH's making Israel pre-eminent.
10. And again it says, "Shout for joy, O Gentiles, along with His people!" [Deut. 32:43; Heb. "...O nations of His people."]
11. And yet again, "Extol YHWH, all you Gentiles [Psalm 117:11], and let all the peoples heap praise upon Him!"
12. And once more, Yeshayahu says, "The Root of Yishai shall come, and He shall be the one who stands up to be chief of the nations; upon Him Gentiles will set their hope."
Yeshayahu/Isaiah 11:10, alluding to 11:1--the final goal of world history: the expectation of a unification of all who fear the true YHWH. Paul rallies many prophecies from all parts of Scripture about the day when Jews and Gentiles would praise YHWH together, to remind the Jews that this is what was expected all along, and to show the Gentiles what context they were to fit into. Apparently they took his exhortation to heart, for as late as A.D. 375, Ambrosiaster could remark that "Christianity in Rome had developed with a distinctive Jewish bent."
13. May the Elohim of hope indeed fill you with all the joy and peace that comes with this believing, so that you may overflow in hope, through the enabling of the Holy Spirit.
14. Indeed, in your case I am persuaded, my brothers—on my own initiative—that you yourselves are also filled with uprightness, having been fully equipped with all the knowledge necessary to be able as well to admonish one another to keep these considerations in mind.
15. Nevertheless, on some points I wrote to you more boldly, brothers, so as to remind you of the capacity given to me by Elohim
Capacity: special position graciously given…
16. by which I should be a liturgical priest bringing Yeshua the Messiah into the nations, sacredly administering YHWH's good message, in order that the sacrificial offering of the Gentiles might be accepted, having been sanctified through the Holy Spirit.
Accepted: the equivalent of “kosher”, cf. Gen. 4:4,5--that the Gentile version of the worldwide congregation could fit with the Jewish.
17. This way I have cause to glory (in union with Messiah Yeshua) about the things pertaining to YHWH—
18. because I would not dare to speak of anything which the Messiah did not accomplish through me to bring Gentiles to obedience in word and deed,
19. by the power of signs and wonders, through the empowering of the Spirit of Elohim, so that from Yerushalayim and encompassing the territory as far as Illyrikum I have been able to thoroughly diffuse [to the saturation point] the good news about Messiah.
20. And in this, being motivated by a sense of what is honorable, to not proclaim the good news where Messiah was already known [named, professed], in order that I would not build upon someone else's foundation;
21. Rather, just as it has been written, "Those to whom nothing was announced concerning Him shall see, and those who have not heard shall comprehend." [Yeshayahu/Isaiah 52:15]
22. That is why I was detained for so long [from] coming to you,
Detained: or interrupted.
23. but now, since I no longer have a place in these regions, and having had a longing to come to you for many years,
Place: opening, occasion to act.
24. whenever I am able to set out on my journey to Spain, I will visit you, because I trust I will be able to see you up close while traveling through, and to be sent off by you on my way there, provided I may first be somewhat satisfied concerning you.
From Titus 3:12 it appears that he accomplished this purpose (though he arrived in Rome under arrest) and finished his business in Spain, which, in Greek lore, was “the ends of the earth”. Be sent off by you: or, be escorted there by you.
25. Right now, though, I am going to Yerushalayim, to minister to the saints—
26. because [those in] Makedonia and Akhaia thought it would be good to make some kind of contribution to those among the saints in Yerushalayim who are in financial straits. [See 1:13.]
27. Indeed, they considered it appropriate, since they are also their debtors [they owe it to them], for if the Gentiles have shared [been made partakers] in their spiritual blessings, they ought therefore to minister charitably to them in matters pertaining to the physical body.
28. Then, after I have finished this task and sealed this fruit to them, I will pass by way of you into Spain—
Sealed this fruit to them: made certain that they have received it.
29. and I know that when I come to you, I will be coming in the full measure of the blessing of the good news of the Messiah.
He would not have to argue with them further about this matter, but would share only joy with them.
30. Now I urge you, brothers, for the sake of our Master, Yeshua the Messiah, and by the love of the Spirit, to struggle [agonize] together with me through your prayers to Elohim on my behalf,
31. that I may be delivered from those in Yehudah who [willfully] do not believe, and that my service in [assistance to] Yerushalayim may be acceptable to the saints,
32. so that my coming to you may be in joy through the will of Elohim, and that I may be refreshed together with you.
33. And may the Elohim of peace be with all of you. Amen.
The letter seems to end at 15:33, and copies have been found without chapter 16, which may have been an appendage meant to be dropped off in Ephesos by Foibey on her way to Rome. Paul seems to have made it a practice to send multiple copies of his letters to various locations, or they were passed around. Collections of his writings were already being made in the second century.
CHAPTER 16
1. Now I commend to you [as I send her] Foibey, our sister, who is a deaconess [servant] of the called-out congregation in Kenkhreai [one of the port cities northeast of Korinthos],
2. so that you may receive her hospitably in YHWH in a way appropriate for the saints, and may assist her in whatever business she may have need of you, since she likewise came to the aid of many, including myself.
Assist: stand by, be ready to help.
3. Give my greetings to Priskilla and Akyla, my co-laborers [both literally as members of the same trade, and figuratively] in Messiah Yeshua,
4. who have laid their necks on the line for the sake of my life [soul]—to whom not only I, but also all of the congregations of the Gentiles, give thanks.
5. Also greet the congregation that meets in their house, and my beloved Epainetos, who is the firstfruit of Akhaia to come into Messiah.
Akhaia: the area covering the majority of modern-day Greece.
6. Greet Maryam, who often wore herself out on our behalf.
7. Greet Andronikos and Yunias, my kinsmen and my fellow captives—eminent among the Envoys—who also have been in Messiah longer than I.
Eminent among: Well-known or respected by.
8. Greet Amplias, my beloved in YHWH.
9. Greet Urbanos, our co-laborer in Messiah, and my beloved Stakhys.
10. Greet Apelleys, the one who is approved in Messiah; greet those of [from, or belonging to the household of] Aristobulus.
11. Greet Herodiown, my kinsman. Greet those of Narkissus [a wealthy freedman of the Emperor Tiberius, who exercised great influence under Claudius, but was executed by Nero by order of his mother] who are in YHWH.
12. Greet Tryfaina and Tryfosa [Anatolian names, possibly greeted in Asia Minor on Foibey's way to Rome], who work hard in YHWH. Greet the beloved Persida, who often wore herself out in YHWH.
13. Greet Rhufos [a name of Italic rather than Roman origin, but also mentioned in Markos 15:21 as being a son of Shim'on of Kuraynai, the one chosen by the Romans to carry Yeshua's cross], the one chosen in YHWH, and his mother—and mine.
14. Greet Asynkritos, Flegon, Hermas, Patrobas, Hermeys [many slaves were given this name, after the "god" of speed and good luck], and the brothers who are with them.
15. Greet Filologos and Yulia, Neyreos and his sister, as well as Olympas and all the saints who are with him.
16. Greet one another with a holy kiss [a common way to welcome or dismiss their companions in the faith]. The called-out congregations of Messiah greet you.
17. Now I urge you, brothers and sisters, to watch out for [mark out, beware of] those who are causing disunity [dichotomy] and placing impediments against [creating stumblingblocks alongside the only one that is necessary] the teaching which you learned, and avoid them,
18. because this kind of people are not serving our Master, Yeshua the Messiah, but their own appetites, and by smooth talk and flattery they beguile the hearts of the unsuspecting [guileless, innocent].
Appetites: for foods that would force the Jews to avoid eating with them.
19. Indeed, your obedience has spread, become known to everyone; therefore, I am glad for you, but I desire that you be truly wise in regard to what is good, yet unsophisticated in regard to what is evil.
20. Then the Elohim of peace will very quickly crush the Adversary under your feet. [Gen. 3:15] May the strengthening help [grace] of our Master Yeshua the Messiah be with you. Indeed, may it be!
21. Timotheos, my co-worker greets you, along with Lukios, Yasown, and Sosipatros my kinsmen.
22. I, Tertius [the third--after the Holy Spirit and Paul, the true authors], the one writing down this letter [possibly due to Paul' handicap, Gal. 4:15; 6:11], greet you in the Master!
23. Gaios, my host, and the host of all the called-out ones, greets you. Erastos, the city treasurer, greets you, along with his brother Quartus.
24. May the strengthening help of our Master Yeshua the Messiah be with you all. Amen!
25. Now [I entrust you] unto Him who is able to establish you as immovable according to my [version of the] Good News (that is, the proclamation of Yeshua the Messiah, according to the unveiling of a mystery which was kept hidden through times eternal,
Hidden: silent or unvoiced.
26. but which now has been made [plainly] manifest through the prophetic writings, according to the decree of the eternal One, Elohim—made known to produce obedience of faith among all the nations
27. unto the only wise Elohim), to whom by glory into the ages through Yeshua the Messiah! Amen.
Letter of Paulus (Sha’ul)
the Envoy
to the Called-Out Community in
Rome
INTRODUCTION: The Apostle Paul (Rav Sha'ul) wintered in Korinthos in A.D. 56-57 on his way to Troas (Envoys/Acts 20:5f; Rom. 16:1, 23). He was preparing go to Yerushalayim with aid for the needy believers there from the Greek believers, after which he planned to go on to Spain, stopping in Rome en route (15:25ff). This letter was sent from Korinthos to brief them on some matters he needed to finalize when he came. (1:9) His audience was mainly Gentile believers who were associating with Jewish synagogue communities since Judaism was a recognized faith in Rome, while no one else was exempt from the token religious rituals by which citizens had to prove their loyalty to the city or the empire. Many of them, enamored by the fact that they no longer needed to convert to Judaism in order to share in the "commonwealth of Israel", were flaunting their freedoms and thus sending the message to the Jews who still did not believe in Yahshua that this mass move of Gentiles to the Elohim of Israel could not be that which the prophets had foretold, because these "converts" were not living what they considered to be holy lifestyles. Paul argues that they should submit themselves to the stricter "house rules", since not only were they the Gentile believers' only legitimization in Roman society; submission to the lifestyle restrictions that would grant Gentiles the right to table fellowship with the Jews (see Envoys 15:7-21) might also make his beloved kinsmen from Yehudah jealous for the relationship with their Elohim through their own Messiah which even these “outsiders” were enjoying. And the surprising truth about who these “Gentiles” really are comes out in numerous ways throughout the book.
