10.13 See Joel 2.32.
10.14–15 A chain of questions leads up to a shortened quotation of Isa 52.7; these verses state the rationale of the Christian mission and so set the stage for vv. 16–21.
10.16 Obeyed and believed are parallel verbs here; for faith as obedience, see 1.5. The quotation is from Isa 53.1.
10.17 Word of Christ, not Jesus’ teaching but the proclamation whose content is Christ (see text note b).
10.18 Have they not heard? a rhetorical question answered in the affirmative by a quotation from Ps 19.4. Their voice, i.e., the voice of the Christian missionaries.
10.19 See Deut 32.21; in Greek this question clearly expects a negative answer. Thus Paul denies that Israel did not understand the gospel. For Paul, those who are not a nation are the Christian Gentiles (see 9.25).
10.20 See Isa 65.1, here applied to Christian Gentiles.
10.21 See Isa 65.2, here applied to disobedient Israel (alluding to v. 16).
Romans 11
Israel’s Rejection Is Not Final
1I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2God has not rejected his people whom he foreknew. Do you not know what the scripture says of Elijah, how he pleads with God against Israel? 3“Lord, they have killed your prophets, they have demolished your altars; I alone am left, and they are seeking my life.” 4But what is the divine reply to him? “I have kept for myself seven thousand who have not bowed the knee to Baal.” 5So too at the present time there is a remnant, chosen by grace. 6But if it is by grace, it is no longer on the basis of works, otherwise grace would no longer be grace.a
7What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, 8as it is written,
“God gave them a sluggish spirit,
eyes that would not see
and ears that would not hear,
down to this very day.”
9And David says,
“Let their table become a snare and a trap,
a stumbling block and a retribution for them;
10let their eyes be darkened so that they cannot see,
and keep their backs forever bent.”
The Salvation of the Gentiles
11So I ask, have they stumbled so as to fall? By no means! But through their stumblingb salvation has come to the Gentiles, so as to make Israelc jealous. 12Now if their stumblingd means riches for the world, and if their defeat means riches for Gentiles, how much more will their full inclusion mean!
13Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I glorify my ministry 14in order to make my own peoplee jealous, and thus save some of them. 15For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead! 16If the part of the dough offered as first fruits is holy, then the whole batch is holy; and if the root is holy, then the branches also are holy.
17But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the rich rootf of the olive tree, 18do not boast over the branches. If you do boast, remember that it is not you that support the root, but the root that supports you. 19You will say, “Branches were broken off so that I might be grafted in.” 20That is true. They were broken off because of their unbelief, but you stand only through faith. So do not become proud, but stand in awe. 21For if God did not spare the natural branches, perhaps he will not spare you.g 22Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. 23And even those of Israel,h if they do not persist in unbelief, will be grafted in, for God has the power to graft them in again. 24For if you have been cut from what is by nature a wild olive tree and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree.
All Israel Will Be Saved
25So that you may not claim to be wiser than you are, brothers and sisters,i I want you to understand this mystery: a hardening has come upon part of Israel, until the full number of the Gentiles has come in. 26And so all Israel will be saved; as it is written,
“Out of Zion will come the Deliverer;
he will banish ungodliness from Jacob.”
27“And this is my covenant with them,
when I take away their sins.”
28As regards the gospel they are enemies of Godj for your sake; but as regards election they are beloved, for the sake of their ancestors; 29for the gifts and the calling of God are irrevocable. 30Just as you were once disobedient to God but have now received mercy because of their disobedience, 31so they have now been disobedient in order that, by the mercy shown to you, they too may nowk receive mercy. 32For God has imprisoned all in disobedience so that he may be merciful to all.
33O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
34“For who has known the mind of the Lord?
Or who has been his counselor?”
35“Or who has given a gift to him,
to receive a gift in return?”
36For from him and through him and to him are all things. To him be the glory forever. Amen.
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a Other ancient authorities add But if it is by works, it is no longer on the basis of grace, otherwise work would no longer be work
b Gk transgression
c Gk them
d Gk transgression
e Gk my flesh
f Other ancient authorities read the richness
g Other ancient authorities read neither will he spare you
h Gk lacks of Israel
i Gk brothers
j Gk lacks of God
k Other ancient authorities lack now
11.1–10 Using diatribal style (see note on 2.1–5), Paul argues that God did not, and does not now, annul Israel’s election because the majority have disobeyed; see also 3.3–4; 9.6; 11.26, 29.
11.1 I myself. Paul’s own Jewish identity shows that the whole people has not been rejected.
11.2 Has not rejected, perhaps an allusion to Ps 94.14, which uses the future tense. Paul’s denial responds to those Christian Gentiles who thought otherwise.
11.3 See 1 Kings 19.10.
11.4 See 1 Kings 19.18, which uses the future tense.
11.5 Remnant, the few Christian Jews, like Paul; see 9.27–29.
11.6 Grace and works are mutually exclusive; see also 4.2–8; 9.11–16. The Christian Jewish remnant has no reason to boast, just as Abraham had none (cf. 4.2–5).
11.7 Israel, here empirical Israel as a whole. What it was seeking. See 9.31. Elect, the remnant (v. 5). Hardened. See 9.17–18; that the passive voice implies divine action is made explicit in 11.8.
11.8 The quotation is based roughly on Deut 29.4; Isa 29.10.
11.9–10 Ps 69.22–23, following the Greek version. There is no reason to think that forever bent predicts permanent punishment for Jews.
11.11–24 Paul now interprets the significance of Israel’s response for the Gentiles.
11.11 Stumbled (being offended by the gospel and refusing it) is temporary, but fall suggests permanent loss, and so is rejected. Salvation…to the Gentiles. Paul notes that God uses the Jews’ “no” to bring about the Gentiles’ “yes.” See Acts 13.44–48; 28.25–29. Israel is jealous because gentile Christians have what Israel lacks.
11.12 Full inclusion anticipates v. 26.
11.13 I am speaking to you Gentiles. See Introduction; note on 11.2.
11.15 Rejection, refusal in the sense of vv. 7–10, not complete repudiation. See v. 1. Acceptance here has the connotation of full inclusion (v. 12). God’s ultimate acceptance of Israel is of the same order as a resurrection.
11.16 Dough. See Num 15.17–21. First fruits. See note on 8.23; the part (the
remnant, the Jewish Christians in the present) implies the whole of Israel.
11.17–24 Paul uses metaphorical language to warn the Gentiles against arrogance. For a tree as an image of Israel, see Ps 92.12–14; Isa 61.3; Jer 11.16–17; Psalms of Solomon 14.3–4.
11.17 Some of the branches, the Jews who rejected the gospel. The wild olive shoot, i.e., Christian Gentiles. Olive tree, the people of God, not simply all descendants of Abraham (see 9.6).
11.19 Paul puts into perspective the view of arrogant Christian Gentiles.
11.20 Unbelief, lit. “unfaith,” contrasting with faith. Stand is the opposite of fall in v. 11. Awe, lit. “fear.”
11.22 Fallen, i.e., broken off (v. 17).
11.24 Contrary to nature. Paul knows that his allegory is inconsistent with horticultural practice, but the subject matter, consonant with resurrection (v. 15), requires such an image.
11.25–36 These verses resolve the problem of Israel and the Gentiles in relation to the gospel.
11.25 Mystery (see also 16.25; 1 Cor 2.1, 7; 15.51), a disclosed, divine secret plan, as in Dan 2.18–19, 27–30 and often in apocalyptic literature (see, e.g., 2 Esd 12.36–38; 1 Enoch 103.2; 2 Apocalypse of Baruch 81.4). Hardening. See 9.18; 11.7. Until the full number reflects the apocalyptic idea that God sets times and numbers in advance (see Dan 11.36; 2 Esd 4.36–37; Gal 4.4; Rev 6.11; 2 Apocalypse of Baruch 23.4).
11.26a All Israel, no longer a remnant (v. 5), will be saved on the same basis as Gentiles, i.e., by faith (v. 23).
11.26b–27 See Isa 59.20–21; see also Isa 27.9. Paul’s quotation differs from the Hebrew and Greek of both passages. Some regard the Deliverer as Christ, others as God. Zion, a traditional name of Jerusalem. Ungodliness recalls its use in 1.18; 4.5.
11.28 Of God is an inference (see text note a); “of the gospel” is also possible. Ancestors, i.e., the patriarchs, especially Abraham. See 4.1–25.
11.29 See 9.6. It is the permanence of Israel’s election that Paul defends throughout chs. 9–11.
11.32 See 3.19–20, 23; 5.12–21. God’s mercy is as impartial as God’s judgment (2.9–11).
11.34 See Isa 40.13 (Septuagint).
11.35 Based loosely on Job 41.11.
11.36a For…all things, a typical Stoic formulation (see Marcus Aurelius, Meditations 4.23); see also 1 Cor 8.6.
11.36b The discussion of Israel’s fate closes with a doxology; see also 1.25; 9.5; 16.27.
Romans 12
The New Life in Christ
1I appeal to you therefore, brothers and sisters,a by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritualb worship. 2Do not be conformed to this world,c but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect.d
3For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4For as in one body we have many members, and not all the members have the same function, 5so we, who are many, are one body in Christ, and individually we are members one of another. 6We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7ministry, in ministering; the teacher, in teaching; 8the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.
Marks of the True Christian
9Let love be genuine; hate what is evil, hold fast to what is good; 10love one another with mutual affection; outdo one another in showing honor. 11Do not lag in zeal, be ardent in spirit, serve the Lord.e 12Rejoice in hope, be patient in suffering, persevere in prayer. 13Contribute to the needs of the saints; extend hospitality to strangers.
14Bless those who persecute you; bless and do not curse them. 15Rejoice with those who rejoice, weep with those who weep. 16Live in harmony with one another; do not be haughty, but associate with the lowly;f do not claim to be wiser than you are. 17Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. 18If it is possible, so far as it depends on you, live peaceably with all. 19Beloved, never avenge yourselves, but leave room for the wrath of God;g for it is written, “Vengeance is mine, I will repay, says the Lord.” 20No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” 21Do not be overcome by evil, but overcome evil with good.
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a Gk brothers
b Or reasonable
c Gk age
d Or what is the good and acceptable and perfect will of God
e Other ancient authorities read serve the opportune time
f Or give yourselves to humble tasks
g Gk the wrath
12.1–8 The opening passage of the second part of the Letter (12.1–15.13), concerned with aspects of the Christian life.
12.1 Bodies, i.e., total selves. See 6.13, 16; 8.23; cf. 1.24. Living sacrifice. See 6.4; 8.13. Spiritual, lit. “rational” or reasonable (see text note d). What Paul calls for here is the opposite of what 1.18–32 describes.
12.2 This world, lit. this age (see text note e), an allusion to the apocalyptic contrast between “this age” and the age to come (see 1 Cor 2.6, 8).
12.3–8 Paul counsels church leaders how to exercise seven gifts of grace (vv. 6–7). See also 1 Cor 12.12–30.
12.9–21 A staccato series of imperatives for all Christians, drawing on the wisdom tradition and focusing on social relations.
12.12 Suffering. See 5.3. Prayer. See 8.26–27; 1 Thess 5.17.
12.13 Contribute to the needs of the saints, a general counsel, not referring to the funds Paul has collected for the Jerusalem church (see Introduction). Cf. 15.25–26. Saints. See note on 1.7. Hospitality was important, especially for traveling Christians like Phoebe (16.1–2).
12.14 See Lk 6.28; this may be one of Paul’s rare allusions to Jesus’ teaching; see also 1 Cor 4.12.
12.16 Lowly. Text note a recognizes that the Greek term can be either masculine (people) or neuter (things). Wiser. See 11.25; this counsel perhaps echoes Prov 3.7.
12.17 Evil for evil. See Mt 5.38–39; 1 Thess 5.15; 1 Pet 3.9; cf. Ex 21.23–25. Noble in the sight of all. See 2 Cor 8.21.
12.18 Live peaceably. See Mk 9.50; 2 Cor 13.11; 1 Thess 5.13; Heb 12.14; see also Ps 34.14.
12.19 Never avenge yourselves. See Prov 20.22; 24.29. The wrath. See 1.18; 2.5–11; 5.9. The quotation is from Deut 32.35; see also Heb 10.30 and the Qumran Rule of the Community (1QS) 10.17.
12.20 See Prov 25.21–22; see also Mt 5.44; 25.35; Lk 6.27.
Romans 13
Being Subject to Authorities
1Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God. 2Therefore whoever resists authority resists what God has appointed, and those who resist will incur judgment. 3For rulers are not a terror to good conduct, but to bad. Do you wish to have no fear of the authority? Then do what is good, and you will receive its approval; 4for it is God’s servant for your good. But if you do what is wrong, you should be afraid, for the authoritya does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer. 5Therefore one must be subject, not only because of wrath but also because of conscience. 6For the same reason you also pay taxes, for the authorities are God’s servants, busy with this very thing. 7Pay to all what is due them—taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.
Love for One Another
8Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. 9The commandments, “You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet” and any other commandment, are summed up in this word, “Love y
our neighbor as yourself.” 10Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.
An Urgent Appeal
11Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; 12the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; 13let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.
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a Gk it
13.1–7 Paul abruptly urges submission to civil authorities; a few scholars think the passage was added to what Paul wrote. See also 1 Pet 2.13–14; cf. 1 Tim 2.1–2.
13.1 This verse states the basic injunction that vv. 2–7 explain and justify. Governing authorities, most likely government officials and not angelic powers (cf. 8.37–39; 1 Cor 15.24–27; Gal 4.8–11). Instituted by God, a concept also expressed in the Jewish wisdom tradition (e.g., Prov 8.15–16; Wis 6.1–3; Sir 10.4–5) as well as in apocalyptic literature (e.g., Dan 2.37–38; 4.17, 25, 32; 1 Enoch 46.5).
13.4 The sword represents the power to punish, ultimately by execution.
13.5 Wrath. See note on 1.18. Conscience (see 2.15), one’s inner judge of right and wrong.
13.6 Servants renders a Greek word used for persons performing public functions, especially cultic activities; Paul uses it of himself in 15.16.
13.7 It is not clear whether Paul is alluding here to a teaching of Jesus (see Mk 12.13–17). Taxes, both customs duties or tolls and tribute.
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