Bible Reflections On The Letter To The Romans

Personal Biblical Reflections
2014-
2016
COMPILATION OF BIBLICAL RESEARCH VOLUME 2

JOEL JOSOL
Personal Reflections
Table of Contents
45 Romans, Letter to the......................................................................................................................................... 4
45.1 Introduction to Pauline letters................................................................................................................4
45.1.1 Introduction to Pauline letters - Part 1.........................................................................................4
45.1.2 Introduction to Pauline letters - Part 2.........................................................................................6
45.2 Statistical Analysis of the Pauline letters................................................................................................ 8
45.3 References to God and God’s Divine Name in the Pauline letters......................................................... 9
45.4 Profiling the book of Acts with the Pauline letters................................................................................11
45.5 Paul’s References to Jesus..................................................................................................................... 13
45.6 OT Quotes in his letters......................................................................................................................... 15
45.7 Romans 1...............................................................................................................................................17
45.7.1 Romans 1 - Part 1........................................................................................................................17
45.7.2 Romans 1 - Part 2........................................................................................................................19
45.7.3 Romans 1 - Part 3........................................................................................................................21
45.7.4 Romans 1 - Introduction Part 4...................................................................................................23
45.7.5 Romans 1 - Introduction Part 5...................................................................................................25
45.8 Romans 2............................................................................................................................................... 27
45.8.1 Romans 2 - Part 1........................................................................................................................27
45.8.2 Romans 2 - Part 2........................................................................................................................29
45.9 Romans 3............................................................................................................................................... 31
45.9.1 Romans 3 - Part 1........................................................................................................................31
45.9.2 Romans 3 - Part 2........................................................................................................................33
45.10 Romans 4............................................................................................................................................. 35
45.10.1 Romans 4 - Part 1......................................................................................................................35
45.10.2 Romans 4 - Part 2......................................................................................................................37
45.10.3 Romans 4 - Part 3......................................................................................................................39
45.11 Romans 5............................................................................................................................................. 40
45.11.1 Romans 5 - Part 1......................................................................................................................40
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45.11.2 Romans 5 - Part 2......................................................................................................................42
45.12 Romans 6............................................................................................................................................. 44
45.12.1 Roman 6 - Part 1....................................................................................................................... 44
45.12.2 Roman 6 - Part 2....................................................................................................................... 46
45.12.2 Roman 6 - Part 2....................................................................................................................... 48
45.13 Romans 7............................................................................................................................................. 49
45.13.1 Romans 7 - Part 1......................................................................................................................49
45.13.2 Romans 7 - Part 2......................................................................................................................51
45.14 Romans 8............................................................................................................................................. 53
45.14.1 Romans 8 - Part 1......................................................................................................................53
45.14.2 Romans 8 - Part 2......................................................................................................................55
45.14.3 Romans 8 - Part 3......................................................................................................................57
45.15 Romans 9............................................................................................................................................. 59
45.15.1 Romans 9 - Part 1......................................................................................................................59
45.15.2 Romans 9 - Part 2......................................................................................................................61
45.15.3 Romans 9 - Part 3......................................................................................................................63
45.16 Romans 10........................................................................................................................................... 65
45.16.1 Romans 10 - Part 1....................................................................................................................65
45.16.2 Romans 10 - Part 2....................................................................................................................67
45.17 Romans 11........................................................................................................................................... 69
45.17.1 Romans 11 - Part 1....................................................................................................................69
45.17.2 Romans 11 - Part 2....................................................................................................................71
45.17.3 Romans 11 - Part 3....................................................................................................................73
45.18 Romans 12........................................................................................................................................... 75
45.18.1 Romans 12 - Part 1....................................................................................................................75
45.18.2 Romans 12 - Part 2....................................................................................................................77
45.18.3 Romans 12 - Part 3....................................................................................................................79
45.19 Romans 13................................................................................................................................... 81
45.19.1 Romans 13 - Part 1....................................................................................................................81
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45.19.2 Romans 13 - Part 2....................................................................................................................83
45.19.3 Romans 13 - Part 3....................................................................................................................85
45.20 Romans 14........................................................................................................................................... 87
45.20.1 Romans 14 - Part 1....................................................................................................................87
45.20.2 Romans 14 - Part 2....................................................................................................................89
45.20.3 Romans 14 - Part 3....................................................................................................................91
45.21 Romans 15........................................................................................................................................... 93
45.21.1 Romans 15 - Part 1....................................................................................................................93
45.21.2 Romans 15 - Part 2....................................................................................................................95
45.22 Romans 16........................................................................................................................................... 97
45.22.1 Romans 16 - Part 1....................................................................................................................97
45.22.2 Romans 16 - Part 2....................................................................................................................99
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45 Romans, Letter to the

45.1 Introduction to Pauline letters
45.1.1 Introduction to Pauline letters - Part 1
What are some claims that critics make about Paul not being the author of all the letters assigned to his name in
the Bible? Some of them were written from his second missionary journey, some in his third, some during his
first imprisonment in Rome, after this first imprisonment and the last set from his second imprisonment in Rome.
Time to dig.
The letters written by the apostle Paul are
1. Second missionary journey - 1 and 2 Thessalonians (from Corinth), Galatians (Syrian Antioch)
2. Third missionary journey - 1 Corinthians (Ephesus), 2 Corinthians (Macedonia), Romans (Corinth)
3. First imprisonment in Rome - Ephesians, Philippians, Colossians, Philemon and Hebrews
4. Temporary freedom - 1 Timothy and Titus
5. Second imprisonment in Rome - 2 Timothy
Of this set, Bible scholar-critics question the idea that the apostle Paul was the author of 2 Thessalonians. The
other disputed letters were to the Ephesians and Colossians, the pastoral letters to Timothy and Titus, and
Hebrews. They claim that these other letters were written by someone else in his name (pseudonymity or
pseudepigrapha).
On the letter to the Ephesians, one Bible-based publication wrote about the issue raised by critics on Paul’s
authorship of the letter
“The Chester Beatty Papyrus, the Vatican Manuscript No. 1209, and the Sinaitic Manuscript omit the words “in
Ephesus” in chapter 1, verse 1, and thus do not indicate the destination of the letter. This fact, together with the
absence of greetings to individuals in Ephesus (though Paul had labored there for three years), has led some to
surmise that the letter may have been addressed elsewhere or at least that it may have been a circular letter to
the congregations in Asia Minor, including Ephesus. However, most other manuscripts include the words “in
Ephesus,” and as we have noted above, the early ecclesiastical writers accepted it as a letter to the Ephesians.”
[1]
The Bible-based encyclopedia Insight adds
“A Chester Beatty papyrus (P46) as well as the original readings of Vatican Manuscript No. 1209 and the Sinaitic
Manuscript omits the words “in Ephesus” in chapter 1, verse 1. However, the words are found in other
manuscripts and in all ancient versions. Moreover, early church writers accepted it as the letter to the
Ephesians. Though some have thought this letter to be the one mentioned as sent to Laodicea (Col 4:16), it
must be noted that no old manuscripts contain the words “to Laodicea,” and Ephesus is the only city ever
mentioned here in any of the manuscripts of this letter.” [2]
What is Chester Beatty papyrus (P46) and the Vatican Manuscript No. 1209 and Sinaitic Manuscript? These are
very old hand-written copies of the Bible. P46 is from second century CE while the other two are from the fourth
century CE.
On the letter to the Colossians, Insight wrote
“There is quite a similarity between Colossians and Ephesians, another of Paul’s letters. While this may be due
to the closeness in the time of composition and the possibility that similar circumstances prevailed in each of
these cities, such correspondency would also mean that if Paul is accepted as the writer of Ephesians, he must
also be acknowledged as the writer of Colossians. (For example, compare Col 1:24-29 with Eph 3:1-7; Col 2:13,
14 with Eph 2:1-5, 13-16; Col 2:19 with Eph 4:16; Col 3:8-10, 12, 13 with Eph 4:20-25, 31, 32; Col 3:18-25; 4:1
with Eph 5:21-23; 6:1-9.) Furthermore, the inclusion of the letter to the Colossians with other letters of Paul in
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the Chester Beatty Papyrus No. 2 (P46, of about 200 C.E.) clearly shows that the early Christians viewed
Colossians as one of Paul’s inspired writings.” [3]
A Bible-based publication comments on the letter
“There are no grounds for doubting the authenticity of the letter to the Colossians. Its presence with other
Pauline epistles in the Chester Beatty Papyrus No. 2 (P46) of about 200 C.E. shows that it was accepted by the
early Christians as one of Paul’s letters. Its genuineness is testified to by the same early authorities who testify
to the authenticity of Paul’s other letters.” [4]
On the letters to Timothy, a Bible-based publication commented on the authenticity of the letters
“The two letters to Timothy have been accepted from the earliest times as written by Paul and as being part of
the inspired Scriptures. The early Christian writers, including Polycarp, Ignatius, and Clement of Rome, all
agree on this, and the letters are included in the catalogs of the first few centuries as Paul’s writings. One
authority writes: “There are few N[ew] T[estament] writings which have stronger attestation . . . Objections to
authenticity must therefore be regarded as modern innovations contrary to the strong evidence from the early
church.” [5]
Insight explained
“The authenticity of First and Second Timothy is well established. All outstanding ancient catalogs, starting with
the Muratorian Fragment of the second century C.E., list both letters as canonical. Most important, these letters
are in complete agreement with the rest of the Scriptures and quote from them. They contain quotations from or
allusions to Numbers (16:5; 2Ti 2:19), Deuteronomy (19:15; 25:4; 1Ti 5:18, 19), Isaiah (26:13; 2Ti 2:19), and the
words of Jesus Christ (Mt 10:10; Lu 10:7; 1Ti 5:18). Noteworthy are the frequent references to faith (1Ti 1:2, 4,
5, 14, 19; 2:7, 15; 3:9, 13; 4:1, 6, 12; 5:8, 12; 6:10-12, 21; 2Ti 1:5, 13; 2:18, 22; 3:8, 10, 15; 4:7), as well as the
emphasis on right doctrine (1Ti 1:3, 4; 4:1-3, 6, 7; 6:3, 4, 20, 21; 2Ti 1:13; 3:14, 15; 4:3, 5), conduct (1Ti 2:8-11,
15; 3:2-13; 4:12; 5:1-21; 6:1, 2, 11-14; 2Ti 2:22), prayer (1Ti 2:1, 2, 8; 4:5; 5:5; 2Ti 1:3), and faithful endurance
through suffering (2Ti 1:8, 12; 2:3, 8-13).” [6]
I will reflect on the other response for the other letters of the apostle Paul and the current assessment of other
approaches to discredit the letters.
References
[1] “Bible Book Number 49—Ephesians”. All Scriptures is Inspired, Jehovah’s Witnesses, 1990, p. 221.
[2] Ephesians, Letter to the. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 732.
[3] Colossians, Letter to the. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 490.
[4] Bible Book Number 51—Colossians. All Scriptures is Inspired, Jehovah’s Witnesses, 1990, p. 226.
[5] Bible Book Number 54—1 Timothy. All Scriptures is Inspired, Jehovah’s Witnesses, 1990, p. 234.
[6] 1 Timothy, Letters to . Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1106.
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45.1.2 Introduction to Pauline letters - Part 2

I will now reflect on the rest of the so-called disputed letters and the current assessment on the criticisms of
these letters. Time to dig.
On the letter to Titus, regarding its authenticity, a Bible-based publication noted
“The weight of evidence for the authenticity of the letter to Titus is the same as for the contemporary letters to
Timothy, the three Bible books often being termed Paul’s “pastoral letters.” The style of writing is similar.
Irenaeus and Origen both quote from Titus, and many other ancient authorities also testify to the book’s
canonicity. It is found in the Sinaitic and Alexandrine Manuscripts. In the John Rylands Library there is a
papyrus fragment, P32, which is a codex leaf of about the third century C.E. containing Titus 1:11-15 and 2:3-8.
There is no question that the book is an authentic part of the inspired Scriptures.” [1]
Finally, on the letter to the Hebrews, Insight explained why the reason raised by critics is weak
“One objection is that Paul’s name does not appear in the letter. But this is really no obstacle, as many other
canonical books fail to name the writer, who is often identified by internal evidence. Moreover, some feel that
Paul may have deliberately omitted his name in writing to the Hebrew Christians in Judea, since his name had
been made an object of hatred by the Jews there. (Acts 21:28) Neither is the change of style from his other
epistles any real objection to Paul’s writership. Whether addressing pagans, Jews, or Christians, Paul always
showed his ability to “become all things to people of all sorts.” Here his reasoning is presented to Jews as from
a Jew, arguments that they could fully understand and appreciate.—1 Cor. 9:22.” [2]
This publication added
"The discovery in about 1930 of the Chester Beatty Papyrus No. 2 (P46) has provided further evidence of Paul’s
writership. Commenting on this papyrus codex, which was written only about a century and a half after Paul’s
death, the eminent British textual critic Sir Frederic Kenyon said: “It is noticeable that Hebrews is placed
immediately after Romans (an almost unprecedented position), which shows that at the early date when this
manuscript was written no doubt was felt as to its Pauline authorship.” On this same question, McClintock and
Strong’s Cyclopedia states pointedly: “There is no substantial evidence, external or internal, in favor of any
claimant to the authorship of this epistle except Paul.” [3]
As I continue to research the position of scholars on the their so-called disputed letters of the apostle Paul -
letters to the Ephesians, Colossions, to Timothy and Titus - those who evaluate the reasons citing
pseudonymity or pseudepigrapha found flaws on the critical-scholar positions.
One article, "Observations on the Authenticity of the Pastoral Epistles" cited reasons I already found in the book
"All Scriptures is Inspired" published by Jehovah's Witnesses. In addition, one response has something to do
with statistical analysis of the disputed set, for the writing style, choice of words, sentence lengths, etc.
"As to the third claim: the quantitative analyses of the Pastoral's [Timothy and Titus - my clarification, Joel]
language that fueled opposition to the Pastoral Epistles' authenticity for much of the twentieth century seem
now to be thoroughly discredited. In support of this not uncontroversial assessment, we offer three examples of
authors whose work tends to undermine the stylometric case against the authenticity of the Pastoral Epistles."
[4]
The writer, Dennis Jowers, cites the work of the following
1. Thomas Arthur Robinson in his "Grayston and Herdan's 'C' Quantity Formula and the Authorship of the
Pastoral Epistles"
2. Anthony Kenny and his "Stylometric Study of the New Testament", and
3. Kenneth Neumann and his "The Authenticity of the Pauline Epistles in the Light of Stylostatistical Analysis"
The work of such scholars show that the statistical-mathematical approach is inadequate to disprove the
authorship of the apostle Paul on the three letters - Timothy and Titus.
This paper concluded
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“The text of the Pastorals itself, then, whether evaluated by qualitative or quantitative means, seems to have
little worthwhile to contribute to the debate over the Pastoral Epistles’ authenticity. In such a situation, it seems,
one who would determine the authorship of the Pastorals should rely principally on external evidence:
quotations of the epistles, the opinions of early authorities, etc. The external evidence as to the Pastorals’
authenticity, however, seems uniformly to favor the Pauline authorship of all three epistles.” [5]
This gives us only external evidence to count upon for authenticity of authorship - quotations of the epistles,
opinion of early authorities, etc.
The article "The Authenticity of the Pastoral Epistles" by Alvin Lam explains the inaccurate role of statistics
“However, the argument based upon literary style alone does not always result in definite conclusions.31 From
the standpoint of stylometry, some of the methodologies employed are not reliable because statistics can be
manipulated based upon assumptions. The study of stylometry therefore must always be considered alongside
theological, historical and literary resources.
Responding contrary to Harrison’s work, Hitchcock testified that Harrison gave false imppresion by citing only
the latest rather than the earliest appearances of the words in the PE in an attempt to prove that these epistles
are of a second century period. The truth is that all but a few words occurred in works originating before AD 50.
Cook also contends that “the language of an author is not simply to be equated with his word-stock; at least
equally significant are his use of those words, his preferences in syntax.” Studies conducted have shown that
the various criteria adduced revealed that Pauline epistles do not present any consistent pattern at all, and
therefore arguments based on style are incorrect. Thus O’ Rourke asserts that “stylistic differences mean
nothing in determining questions of authorship.” After a broad base study, Kenny finds no differences between
PE and the rest of the Pauline epistles, with the exception of Titus” [6]
I can now explore the inspired letters of the apostle Paul starting with the letter to the Romans.
References
[1] Bible Book Number 56—Titus. All Scriptures is Inspired, Jehovah’s Witnesses, 1990, p. 240.
[2] Bible Book Number 58—Hebrews. All Scriptures is Inspired, Jehovah’s Witnesses, 1990, p. 243.
[3] Ibid.
[4] Jowers, Dennis. “Observations on the Authenticity of the Pastoral Epistles”, Western Reformed Seminary
Journal Vol 12 No 2, August 2005, p. 3.
[5] p. 4.
[6] Lam, Alvin. “The Authenticity of the Pastoral Epistles”, p. 4.
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45.2 Statistical Analysis of the Pauline letters

I created a chart that compares the following, first within the undisputed letters and then across the disputed
letters
1. Use of God's Divine Name in his letters (2013 NWT)
2. Old Testament quotes
3. How Paul referenced God's identity
4. How Paul referenced Jesus
5. His counsel across subjects like
a. Brotherhood
b. Ministry and preaching
c. Faith and prayers
d. Ransom and Memorial
e. His apostleship and conversion
f. Resurrection
g. Congregation order and theocracy
h. Use of illustrations as teaching aid
i. Christian conduct
j. The End times (eschatology)
k. Israel
l. Women in the congregation
m. Donation and contribution arrangement
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45.3 References to God and God’s Divine Name in the Pauline letters
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The charts above offers a quick glance on how the apostle Paul presented God, the Father, Jehovah, in relation
to the Christ, the Son, Jesus.
I noted the following observations based on the Biblical data
1. Whenever he writes about God, he always associates it with the Father and never with the Son
"God our Father"

"God and Father"
"God the Father"
2. When he writes to show the relationship between God and Jesus, he uses the preposition "of" and
combines "God" and "Father" as a dual relationship to Jesus. It appears from the biblical data that this is a
standard formula or definition for the apostle Paul
"God and Father of the Lord Jesus"

"God, the Father of our Lord Jesus"
This phrase appears regularly, in fact, in 5 of his letters. In the letter to the Hebrews, the apostle Paul wrote
with reference to Jesus
"that is why God, your God, anointed you" (1: 9)
3. If we combine the above observations with the confessions of the apostle Paul, he never confuses us about
God and Jesus. In his letters, he wrote the following
"there is actually to us only one God, the Father" (1 Corinthians 8:6)
and compare that with what he wrote in another letter
"one God and Father of all, who is over all" (Ephesians 4:6)
Compare how other English Bible translations render the two verses
1 Corinthians 8:6
"for us believers, there is one God the Father." (Common English Bible)
"For us there is only one God, and he is our Father." (Easy to Read Version)
"yet for us there is one God, the Father" (New English Translation)
"But to us there is but one God, the Father" (King James Version)
Ephesians 4:6
"one God and Father of all, who is over all" (Common English Bible)
"There is one God and Father of us all, who rules over everyone" (Easy to Read version)
"one God and Father of all, who is over all" (New English Translation)
" One God and Father of all, who is above all" (King James Version)
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45.4 Profiling the book of Acts with the Pauline letters

After completing the book of Acts, I profiled it using the same key terms used with the Pauline letters with a few
additional key words. With this new profile, I did some revision - highlighting the New Testament or Christian
Greek Scripture book with the most usage of a keyword in bold red.
With that change, I can now quickly conclude why certain NT books have the highest usage of a keyword. The
following are my quick conclusions
1. Interestingly, in the Gospels, Jesus never used the expressions, "God the Father" "God and Father", and
"God our Father". Why? His disciples knew that he is the Son of God. To Jesus, God and Father are
interchangeable. (John 8:42, 54; 20:17)
There is no other person in God except the Father based on profiling the Gospels and these other NT books.
In fact, the rest of the New Testament (NT) agrees and reinforces Jesus' teachings in the Gospel. The apostle
Paul writes often of the "God of our Lord Jesus Christ, the Father".
2. The book of Romans, Hebrews and Acts have the highest number of quotations from the Old Testament (OT)
or Hebrew Scriptures. This is understandable because in Acts, the apostles were proving that the OT
prophecies were fulfilled in Jesus. The book of Hebrews used the sanctuary arrangement and the wilderness
experiences of the Israelites to show those things are a shadow of the reality and as warning examples for
Christians. In the book of Romans, the needs for Christ ransom was established by first quoting the background
of sin from the OT.
3. The book of Acts has the highest number of usage of the expression "Kingdom of God". I understand this
now because it reports the zealous preaching campaign of the apostles and the early Christians featuring the
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message of the "Kingdom of God". Acts 17:7 reminds us of the very accusation that led to Jesus' death - being
a king.
4. The books of 1 Timothy and Titus, disputed by critic-scholars as truly from the apostle Paul, are corroborated
by the book of Acts and the undisputed letters in their reference to elders and ministerial servants. Critic-
scholars claim that elders and ministerial servants were late development in Christianity. Hence, their mention
in the letters to Timothy and Titus could not be from the apostle Paul. But, the profiling debunks that.
5. The book of Acts has the most references to the resurrection. This is also understandable as this is the new
message of the early Christians about the reality of the Kingdom of God. It's appointed ruler or Messiah is alive
and back from the dead.
Just glancing at this table, a Bible reader can quickly relate the statistics with what he already knows from the
Bible.
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45.5 Paul’s References to Jesus

I simplified my notes from plain footnotes to embedding the verse reference itself where the phrase is found in
the Bible book. Saved me an additional full page.
From a quick glance of how the apostle Paul referenced the Lord Jesus in his set of undisputed letters, I find
three important words that are associated with Jesus
1. Lord
2. Christ
3. Son
The first two titles are inter-related in the sense of the role of Jesus as the prophesied Messiah (the equivalent
of the Greek word 'Christ' in Hebrew). The Messiah is a future king, indeed a Lord, majestic and powerful and
soon to wipe out evil off the earth. The Messiah who was prophesied to suffer, die and rise again to acquire
power and to his future revelation destroy all of God's enemies.
The last title, Son, I find that the apostle Paul envelops with it God's loving role in authoring the salvation of
humans through the sacrifice of his beloved Son. The word itself, implies not equality with God but
subordination to Him. I realize that the apostle Paul does not paint the picture of Jesus as God himself but as
someone who is subordinate to Him.
This is more pronounced in the use of the title Son. For example, if you look at the chart, and note how he used
"Son" in 1 Corinthians 15: 28, the apostle Paul writes about Jesus, the full verse is shown below
"But when all things will have been subjected to him, then the Son himself will also subject himself to the One
who subjected all things to him, that God may be all things to everyone." (2013 NWT)
This how the New Living Translation Bible renders the verse
"Then, when all things are under his authority, the Son will put himself under God’s authority, so that God, who
gave his Son authority over all things, will be utterly supreme over everything everywhere."
The Amplified Bible renders the verse this way
"However, when everything is subjected to Him, then the Son Himself will also subject Himself to [the Father]
Who put all things under Him, so that God may be all in all [be everything to everyone, supreme, the indwelling
and controlling factor of life]."
The Easy to Read Version Bible renders it this way
"After everything has been put under Christ, then the Son himself will be put under God."
Clearly, the apostle Paul is teaching us about the subordination of the Son to God his Father, rather than
implying equality or oneness in Godship.
This is doubly reinforced if we go back some four verses back in verse 24
"Next, the end, when he hands over the Kingdom to his God and Father"
The New American Bible Revised Edition renders this verse this way
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"then comes the end, when he hands over the kingdom to his God and Father"
When I compare the phrase "his God and Father" with the phrase "the God and Father of", it seals the
subordination of the Lord Jesus to God. One cannot get any other meaning especially when the apostle Paul
defined the boundary this way in 1 Corinthians 8: 6 as rendered by New International Version Bible
"yet for us there is but one God, the Father, from whom all things came and for whom we live;"
Note the definition is terminated by a semicolon. There is no other person in God - only the Father as clarified
by the apostle Paul.
The New Living Translation renders it this way
"There is one God, the Father, by whom all things were created, and for whom we live."
Note the statement is terminated with a punctuation, period.
This study of the apostle Paul's words and language, and statistically measuring their instances across this
initial set which are his early writings, paints a clear distinction on who the resurrected Lord Jesus Christ has
become. The apostle certainly had never associated the Lord Jesus or confused him with God.
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45.6 OT Quotes in his letters

The apostle Paul is obviously well-versed with the Hebrew Bible. His letters are full of quotations from the so-
called Old Testament. Of his undisputed letters, the Thessalonians do not have a direct quote from the OT. His
letters to the Romans is the one packed with OT quotes at 52 quotations. The first letter to the Corinthians
comes in at second with 17 quotations.
Here are some of the quotations of the apostle Paul from the Hebrew Bible or Old Testament (OT)
Galatians
QUOTE Galatians 3: 6 "put faith in Jehovah, and it was counted to him as righteousness"
SOURCE LXX Genesis 15: 6 "trusted in God, and it was imputed to him for righteousness"
SOURCE MT Genesis 15:6 "put faith in Jehovah, and He counted it to him as righteousness"
The Greek used by the LXX and the NT is the same - episteusen. Lexicons provide the definition of think
something to be true, have confidence in, conviction, trust. The variation is in the second part of the quote. In
the NT, the apostle Paul uses "it", the LXX uses "it" while the MT uses "He". The apostle Paul's quote is closer
to the LXX.
1 Corinthians
QUOTE 1 Corinthians 1: 19 "I will make the wisdom of the wise men perish, and the intelligence of the
intellectuals I will reject"
SOURCE LXX Isaiah 29: 14 "I will destroy the wisdom of the wise; and the understanding of the discerning I will
hide"
SOURCE MT Isaiah 29:14 "And the wisdom of their wise men will perish, and the understanding of their
discreet men will be hidden."
The opening part of the quote starts with an "I" in the NT and in the LXX. The MT has no "I" in the beginning.
However, the second part of the NT quote does not have any semblance with both LXX and MT. The NT quote
ends with "reject" while the LXX the closer reading ends with "hide".
2 Corinthians
QUOTE 2 Corinthians 4: 6 "Let the light shine out of darkness"
SOURCE LXX Genesis 1: 3 "Let there be light"
SOURCE MT Genesis 1: 3 "Let there be light"
The NT phrase does not resemble any of the sources.
Romans
QUOTE Romans 4: 17 "I have appointed you a father of many nations.”
SOURCE LXX Genesis 17: 5 "father of many nations I have appointed you"
SOURCE MT Genesis 17: 5 "I will make you a father of many nations"
Here, the apostle Paul's quote is clearly from the LXX.
Ephesians
QUOTE Ephesian 6: 1,2 “Honor your father and your mother that it may go well with you and you may remain a
long time on the earth”
SOURCE LXX Exodus 20:12 “Esteem your father and your mother! That good should happen to you and that a
long time you may be upon the earth”
SOURCE MT Exodus 20:12 “Honor your father and your mother, so that you may live a long time in the land”
Here, the apostle Paul's quote is clearly from the LXX.
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1 Timothy
QUOTE 1 Timothy 5:18 “You must not muzzle a bull when it is threshing the grain.”
SOURCE LXX Deuteronomy 25:4 “You must not muzzle an ox threshing.”
SOURCE MT Deuteronomy 25: 4 “You must not muzzle a bull when it is threshing out grain.”
Here, it looks like the apostle Paul quoted from an MT text.
2 Timothy
QUOTE 2 Timothy 2:19 “Jehovah knows those who belong to him.”
SOURCE LXX Numbers 16:5 “God knows the one being his.”
SOURCE MT Numbers 16:5 “Jehovah will make known who belongs to him.”
Hebrews
QUOTE Hebrews 1:6 “I will become his father, and he will become my son.”
SOURCE LXX 2 Samuel 7:14 “I will be to him for father, and he will be to me for son.”
SOURCE MT 2 Samuel 7:14 “I will become his father, and he will become my son.”
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45.7 Romans 1
45.7.1 Romans 1 - Part 1
What can Christians learn from the letter of the apostle Paul to the Romans? What was the apostle Paul trying
to address in his letter to them? I will explore in my reflections the introduction of the apostle Paul in the letter.
Time to dig.
The Bible-based encyclopedia Insight describes the timing of the writing of the letter
“Before leaving Europe with a contribution from the brothers in Macedonia and Achaia for the needy Christians
in Jerusalem, and most probably when he was in Corinth, Paul wrote his letter to the Romans.—Ac 19:1–20:4;
Ro 15:25, 26; 2Co 2:12, 13; 7:5-7.” [1]
Insight added more details on the writing of the letter
“Time and Place of Writing. The letter was written about 56 C.E., from Corinth. Tertius was evidently Paul’s
secretary, writing at Paul’s dictation. (Ro 16:22) Phoebe, who lived at Cenchreae, the seaport town of Corinth
about 11 km (7 mi) away, was possibly the carrier of the letter. (Ro 16:1) Paul had not yet been to Rome, as is
evident from his remarks in chapter 1, verses 9 to 15.” [2]
The letter carries the title in the English Bible as “To the Romans”. The footnote explains the title
“To the Romans: Titles like this one were apparently not part of the original text. The titles were added later,
doubtless to provide a clear means of identification of the books. Some existing manuscripts in which this title
appears are: Codex Vaticanus and Codex Sinaiticus of the fourth century C.E. and Codex Alexandrinus and
Codex Ephraemi Syri rescriptus of the fifth century C.E. The earliest known collection of nine of Paul’s letters,
the papyrus codex known as P46, does not contain the beginning of the letter to the Romans. However, the
other eight letters in that collection have titles, indicating that the book of Romans likely had a title. This papyrus
collection, often dated to about 200 C.E., provides evidence that from an early date, scribes identified Bible
books by titles.—See Media Gallery, “Paul’s First Letter to the Corinthians.””
The footnote identified important manuscripts or hand-written copies of the Bible that will always be referred to
as I go along with the other books or letters of the apostle Paul. The papyrus codex P46 was already cited often
in my early reflections about the various letters of the apostle Paul. Hence the title “To the Romans” was not put
there by the apostle Paul but by copyists to identify the letter or Bible book.
Paul started the letter with this introduction that goes all the way to verse 7
“Paul, a slave of Christ Jesus and called to be an apostle, set apart for God’s good news.” (1:1)
The footnote explained this identification of authorship
“Paul: Or “From Paul.” Paul’s opening, which continues to verse 7, follows a style common in ancient letters.
Typically, such letters would name the sender and the intended recipient(s) and then include a greeting. (Ro 1:7)
Paul’s introduction, in which he describes his calling and his message, is unusually long (in Greek, one long
sentence forms verses 1 to 7). Some suggest that this is because Paul had not yet visited the Rome
congregation, although many Christians there knew him. (Compare study notes on Ac 15:23; 23:26.) Although
introduced into the Scriptures by the Hebrew name Saul, from Ac 13:9 onward Paul is referred to by his Roman
name (Pauʹlos, the Greek form of the common Latin name Paulus). He refers to himself as Paul in all his letters
except in the letter to the Hebrews, where his name is not mentioned. Perhaps he felt that it would be more
acceptable to non-Jews, to whom he was commissioned to declare the good news as “an apostle to the
nations.”—Ro 11:13; Ac 9:15; Ga 2:7, 8; see study notes on Ac 7:58; 13:9.”
The first books of the New Testament except for Luke and Acts does not identify their authors such as the
gospels Matthew, Mark and John. Internal evidence is used to identify and match their author. In the letters of
Paul it is different. Below is how Paul introduced himself the same way with the other letters
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“Paul, called to be an apostle of Christ Jesus by God’s will” (1 Co. 1:1)

“Paul, an apostle of Christ Jesus through God’s will” (2 Co. 2:1)
“Paul, an apostle, neither from men nor through a man, but through Jesus Christ and God the Father” (Gal. 1:1)
“Paul, an apostle of Christ Jesus through God’s will” (Eph. 1:1)
“Paul and Timothy, slaves of Christ Jesus, to all the holy ones in union with Christ Jesus” (Phi. 1:1)
“Paul, an apostle of Christ Jesus through God’s will” (Col. 1:1)
“Paul, Silvanus, and Timothy, to the congregation of the Thessalonians” (1 Th. 1:1)
“Paul, Silvanus, and Timothy, to the congregation of the Thessalonians” (2 Th 1:1)
“Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus” (1 Tim. 1:1)
“Paul, an apostle of Christ Jesus by God’s will” (2 Tim. 1:1)
“Paul, a slave of God and an apostle of Jesus Christ” (Tit. 1:1)
“Paul, a prisoner for the sake of Christ Jesus” (Phm. 1:1)
Paul described himself in the introduction as “a slave of Christ Jesus”. The footnote commented on this
“a slave of Christ Jesus: Generally, the Greek term douʹlos, rendered “a slave,” refers to a person owned by
another; often, he is a purchased slave. (Mt 8:9; 10:24, 25; 13:27) This term is also used figuratively, referring to
devoted servants of God and of Jesus Christ. (Ac 2:18; 4:29; Ga 1:10; Re 19:10) Jesus bought the lives of all
Christians when he gave his life as a ransom sacrifice. As a result, Christians do not belong to themselves but
consider themselves to be “Christ’s slaves.” (Eph 6:6; 1Co 6:19, 20; 7:23; Ga 3:13) As an indication of their
submission to Christ, their Lord and Master, writers of the inspired letters in the Christian Greek Scriptures who
gave counsel to the congregations all referred to themselves as ‘slaves of Christ’ at least once in their
writings.—Ro 1:1; Ga 1:10; Jas 1:1; 2Pe 1:1; Jude 4; Re 1:1.”
Paul called himself as “an apostle” although not part of the Twelve. The footnote explained
“an apostle: The Greek noun a·poʹsto·los is derived from the verb a·po·stelʹlo, meaning “to send away (out).”
(Mt 10:5; Lu 11:49; 14:32) Its basic meaning is clearly illustrated in Jesus’ statement at Joh 13:16, where it is
rendered “one who is sent.” Paul was called to be an apostle to the nations, or non-Jews, by the direct choice
of the resurrected Jesus Christ. (Ac 9:1-22; 22:6-21; 26:12-23) Paul affirmed his apostleship by pointing out that
he had seen the resurrected Lord Jesus Christ (1Co 9:1, 2) and had performed miracles (2Co 12:12). Paul also
served as a channel for imparting the holy spirit to baptized believers, providing further evidence that he was a
true apostle. (Ac 19:5, 6) Though he frequently refers to his apostleship, nowhere does he include himself
among “the Twelve.”—1Co 15:5, 8-10; Ro 11:13; Ga 2:6-9; 2Ti 1:1, 11.”
Paul also described himself as “set apart”. The footnote explained
“set apart: The Greek word a·pho·riʹzo, “to separate,” is here used in the sense of selecting or appointing a
person for a specific purpose. In this case, Paul refers to his assignment to declare God’s good news, the
message about God’s Kingdom and salvation by faith in Jesus Christ. (Lu 4:18, 43; Ac 5:42; Re 14:6) In the
book of Romans, Paul also uses the expressions “the good news about his [God’s] Son” (Ro 1:9), “the good
news of God” (Ro 15:16), and “the good news about the Christ” (Ro 15:19).”
This introduction goes up to verse 7. I have just considered verse 1 with the helpful material from the Study
Notes of the 2013 New World Translation.
References
[1] Paul. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 588.
[2] Romans, Letter to the. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 819.
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What did Paul teach in his introduction to the letter to the Romans? What can I learn about him from his letters?
Time to dig.
The apostle wrote
“which he promised beforehand through his prophets in the holy Scriptures,” (1: 2)
The footnote explained the reference of Paul to the “holy Scriptures”
“the holy Scriptures: Here referring to the inspired Hebrew Scriptures. In harmony with this verse, the New
World Translation contains in its title the expression “the Holy Scriptures.” Other terms used in the Christian
Greek Scriptures for this collection of inspired writings are “the Scriptures” and “the holy writings.” (Mt 21:42; Mr
14:49; Lu 24:32; Joh 5:39; Ac 18:24; Ro 15:4; 2Ti 3:15, 16) At times, the terms “Law” (Joh 10:34; 12:34; 15:25;
1Co 14:21) and “the Law and the Prophets” (Mt 7:12; Lu 16:16) are also used in a general sense to refer to the
entire Hebrew Scriptures.—Mt 22:40; see study notes on Mt 5:17; Joh 10:34.”
Paul spoke about the promise God made in the Hebrew Scriptures or Old Testament about the good news that
he proclaims. Paul then described Jesus and linked him to the promised Messiah
“concerning his Son, who came to be from the offspring of David according to the flesh,” (1: 3)
The footnote helped me understand the use of “according to the flesh”
“according to the flesh: The Greek word for “flesh” (sarx) here refers to human kinship, physical (earthly)
descent, that is, Jesus’ descent as a human. Mary was of the tribe of Judah and a descendant of David, so it
could be said of her son Jesus that he came to be from the offspring of David according to the flesh. As
“the root and the offspring of David” through his mother, he held the natural hereditary right to “the throne of
David his father.” (Re 22:16; Lu 1:32) Through his adoptive father, Joseph, also a descendant of David, Jesus
had a legal right to David’s throne.—Mt 1:1-16; Ac 13:22, 23; 2Ti 2:8; Re 5:5.”
That reference brings to mind the promise of Jehovah God to make the kingdom of David everlasting via a
future heir. The second matter Paul linked to Jesus was the message of his resurrection. Paul wrote
“but who with power was declared God’s Son according to the spirit of holiness by means of resurrection from
the dead—yes, Jesus Christ our Lord. Through him we received undeserved kindness and an apostleship with
a view to obedience by faith among all the nations respecting his name, among which nations you also have
been called to belong to Jesus Christ— to all those who are in Rome as God’s beloved ones, called to be holy
ones: May you have undeserved kindness and peace from God our Father and the Lord Jesus Christ.“ (1: 4-7)
Paul wrote that Jesus was “declared God’s Son”. What does that mean? The footnote explained
“declared: Or “demonstrated to be; established as.” Here Paul says that Jesus was declared God’s Son by
means of resurrection from the dead. At Ac 13:33, Paul explained that Jesus’ resurrection fulfilled what is
written at Ps 2:7. That verse was also fulfilled at Jesus’ baptism when his Father declared: “This is my Son.”—
See study note on Mt 3:17.”
Is Paul citing others when he wrote “we”? The footnote clarified
“we: Or “I.” Here Paul apparently uses “we” in the editorial sense as applying simply to himself. When
mentioning his apostleship, Paul discusses his unique assignment as an apostle to the nations. In addition, he
mentions only himself as the sender of this letter (Ro 1:1), and he uses the first person singular at Ro 1:8-16.
So while grammatically “we” could include others, it seems reasonable to conclude that he is talking about
himself, not the other apostles.”
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To the audience of his letter, Paul called them “called to be holy ones”. Is this a special designation for
Christians? The footnote explained
“holy ones: The Christian Greek Scriptures frequently refer to spiritual brothers of Christ in the congregations
as “holy ones.” (Ac 9:13; 26:10; Ro 12:13; 2Co 1:1; 13:13) This term applies to those who are brought into a
relationship with God through the new covenant by “the blood of an everlasting covenant,” the shed blood of
Jesus. (Heb 10:29; 13:20) They are thereby sanctified, cleansed, and constituted “holy ones” by God. He
ascribes this condition of holiness to them right from the start of their sanctified course on earth rather than after
their death. Therefore, the Bible provides no basis for an individual or an organization to declare people to be
“holy ones”—or “saints,” as some Bible translations render this expression. Peter says that they “must be holy”
because God is holy. (1Pe 1:15, 16; Le 20:7, 26) The term “holy ones” applies to all those who are brought into
union and joint heirship with Christ. More than five centuries before Christ’s followers were given this
designation, God revealed that people called “the holy ones of the Supreme One” would share in Christ’s
Kingdom rulership.—Da 7:13, 14, 18, 27.”
So, there is a special significance for the words “holy ones”. It has a context in the book of Daniel referring to
those who will rule with the Christ in the Kingdom. Paul now greets the Christians, the holy ones, in Rome with
a wish to have “undeserved kindness and peace”
“May you have undeserved kindness and peace: Paul uses this greeting in 11 of his letters. (1Co 1:3; 2Co
1:2; Ga 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Tit 1:4; Phm 3) He uses a very similar greeting in his
letters to Timothy but adds the quality “mercy.” (1Ti 1:2; 2Ti 1:2) Scholars have noted that instead of using the
common word for “Greetings!” (khaiʹrein), Paul often uses the similar sounding Greek term (khaʹris), expressing
his desire for the congregations to enjoy a full measure of “undeserved kindness.” (See study note on Ac 15:23.)
The mention of “peace” reflects the common Hebrew greeting, sha·lohmʹ. (See study note on Mr 5:34.) By using
the terms “undeserved kindness and peace,” Paul is apparently highlighting the restored relationship that
Christians enjoy with Jehovah God by means of the ransom. When Paul describes where the generous
kindness and peace come from, he mentions God our Father separately from the Lord Jesus Christ.”
That latter comment is significant, Paul separated the phrase “God our Father” and “the Lord Jesus Christ”. It is
also noteworthy that in this introduction, Paul by usage associated God with the Father only and to no one else.
I will now proceed next to the main body of the letter to the Romans.
References
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What is the main message of Paul for the Christians in Rome that he has yet to visit? Time to dig.
Paul wrote
“First of all, I give thanks to my God through Jesus Christ concerning all of you, because your faith is talked
about throughout the whole world. For God, to whom I render sacred service with my spirit in connection with
the good news about his Son, is my witness of how without ceasing I always mention you in my prayers,
begging that if at all possible I may now at last succeed in coming to you by God’s will. For I am longing to see
you, that I may impart some spiritual gift to you for you to be made firm; or, rather, that we may have an
interchange of encouragement by one another’s faith, both yours and mine.” (1: 8-12)
In the opening to his main body of the letter, Paul again separates the person of God from Jesus Christ. He
wrote to thank God because of the Christians in Rome. He did it through Jesus Christ. He first did it in the
greetings. In his next statement, this pattern remains. Paul renders sacred service to God and then he
separated Jesus in the phrase “good news about his Son”. From the point of view of Paul’s language, God is a
distinct person from his Son. To Paul, God is only “our Father”. Nothing else.
The footnote explained Paul’s usage of “with my spirit” in relation to his sacred service
“with my spirit: In this context, the Greek word for “spirit” (pneuʹma) apparently refers to the impelling force
that issues from a person’s figurative heart and causes him to say and do things in a certain way. (See Glossary,
“Spirit.”) Here Paul uses the expression to convey the idea of serving with his whole being; it could also be
rendered “wholeheartedly”.”
In his letter, Paul has not yet visited Rome and the congregation there. But he wanted to to impart a “spiritual
gift”. How do we understand what Paul is saying here? The footnote helps
“spiritual gift: The Greek word for “gift” here is khaʹri·sma, related to khaʹris, often rendered “undeserved
kindness.” In the Christian Greek Scriptures, khaʹri·sma appears 17 times and implies a gift, favor or blessing,
which without being earned or merited is received, thanks to God’s generous, or undeserved, kindness.
Although khaʹri·sma can be used about the supernatural gifts of the spirit (1Co 12:4, 9, 28-31), the context and
Paul’s use of the adjective “spiritual” (Greek, pneu·ma·ti·kosʹ) indicate that he was talking about helping his
brothers and sisters spiritually. Paul wanted to help them to be made firm by fortifying their faith and
strengthening their relationship with God. The ability of Christians to fortify one another’s faith through mutual
encouragement can thus be viewed as a spiritual gift from God.—Compare 1Pe 4:10, 11.”
Paul intends to encourage not just one way but two way. The footnote commented on Paul’s choice of words
that he also uses in his other letters
“an interchange of encouragement: Lit., “to be encouraged (comforted) together (mutually).” In the Christian
Greek Scriptures, the Greek verb syn·pa·ra·ka·leʹo·mai occurs only here. But Paul often used the related verb
pa·ra·ka·leʹo, which literally means “to call to one’s side,” with the meaning “to encourage; to comfort.” (Ro 12:8;
2Co 1:4; 2:7; 7:6; 1Th 3:2, 7; 4:18; 5:11; Heb 3:13; 10:25) Paul here highlights that not only would the Roman
Christians benefit from his planned visit but he and the congregation would be mutually encouraged by
expressions of one another’s faith.”
Paul now expressed his desire to be able to preach in Rome as well
“But I do not want you to be unaware, brothers, that many times I have intended to come to you—but I have
been prevented until now—in order that I might acquire some fruitage also among you just as among the rest of
the nations. Both to Greeks and to foreigners, both to wise and to senseless ones, I am a debtor; so I am eager
to declare the good news also to you there in Rome. For I am not ashamed of the good news; it is, in fact,
God’s power for salvation to everyone having faith, to the Jew first and also to the Greek. For in it God’s
righteousness is being revealed by faith and for faith, just as it is written: “But the righteous one will live by
reason of faith.”” (1: 13-17)
When Paul addressed the members of the congregation as “brothers”, was he just referring to the male
members? The footnote commented
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“brothers: In some contexts, a male Christian believer is called “a brother” and a female, “a sister.” (1Co 7:14,
15) In this and other contexts, however, the Bible uses the term “brothers” to refer to both males and females.
The term “brothers” was an accepted way of greeting groups that included both genders. (Ac 1:15; 1Th 1:4) The
term “brothers” is used in this sense in most of the inspired Christian letters. In his letter to the Romans, Paul
uses the term “brothers” several times when addressing fellow Christians in general.—Ro 7:1, 4; 8:12; 10:1;
11:25; 12:1; 15:14, 30; 16:17.”
What is Paul referring to about acquiring “fruitage also among you”? The footnote explained
“that I might acquire some fruitage also among you: That is, “that my work (my preaching) may have good
results also among you.” Paul uses the Greek agricultural term kar·posʹ, “fruit; fruitage,” which appears
frequently in the Scriptures. When used figuratively, it refers to spiritual growth and prosperity. (Mt 3:8; 13:8;
Joh 15:8, 16; Php 1:11, 22) Paul may have hoped to see his fellow believers develop more fully “the fruitage of
the spirit,” but he apparently had more in mind. (Ga 5:22, 23; Ro 1:11, 12) The statement just as among the
rest of the nations indicates that Paul hoped to gain more followers of Jesus Christ in Rome and perhaps from
places beyond Rome.—Ro 15:23, 24.”
Paul categorized peoples in his letter as “Greeks” and “foreigners”. What is the difference between the two?
The footnote commented on the “Greeks” first
“Greeks: In this context, the term “Greeks,” used in contrast with “foreigners,” does not necessarily refer to a
native of Greece or one of Greek origin but to someone speaking the Greek language and being influenced by
Greek culture, even though possibly being of another nationality. Paul is apparently using the phrase “both to
Greeks and to foreigners” as an all-inclusive expression.—See study note on foreigners in this verse.”
The footnote also commented on “foreigners”
“foreigners: Or “non-Greeks.” Some older Bible translations render the Greek word barʹba·ros used here
“Barbarians.” The repetition of “bar bar” in this Greek word conveyed the idea of stammering, babble, or
unintelligible speech, so the Greeks originally used the term to refer to a foreigner who spoke a different
language. At that time, the term did not denote lack of civilization, refinement, or good manners; nor did it
convey contempt. The word barʹba·ros simply distinguished non-Greeks from Greeks. Some Jewish writers,
including Josephus, recognized themselves as being designated by the term. In fact, Romans called
themselves barbarians until they adopted Greek culture. It is in this neutral sense, then, that Paul used the
Greek term barʹba·ros in an expression including all people: “Both to Greeks and to foreigners.””
Paul used an analogy to the importance of the Kingdom preaching work to him. To the different peoples, he is a
debtor. What does he mean? The footnote explained
“I am a debtor: Or “I owe a debt; I am under obligation.” In the Scriptures, the Greek word for “debtor” and
other terms related to being in debt refer not only to financial debts but also to obligations or duties in general.
At Joh 13:14 (see study note), “should” is rendered from a Greek verb that means “to be in debt; to be under
obligation.” Paul here indicates that he owed a debt to each person he met, a debt that he could repay only by
sharing the good news with that person. (Ro 1:15) Paul was so deeply grateful for the mercy he had been
shown that he felt compelled to help others benefit from the undeserved kindness of God. (1Ti 1:12-16) In effect,
he was saying: ‘What God has done for mankind and for me personally obligates me to preach the good news
eagerly to everyone.’”
How important is Paul’s quote of the Old Testament Habakkuk 2:4? The footnote brings this up
“But the righteous one will live by reason of faith: Some have called Ro 1:16, 17 the theme text of the book
of Romans, since it expresses the book’s central thought: God is impartial and holds out the possibility of
salvation to “everyone having faith.” (Ro 1:16) Throughout his letter to the Romans, Paul emphasizes the
importance of faith, using Greek terms related to “faith” some 60 times. (Some examples are: Ro 3:30; 4:5, 11,
16; 5:1; 9:30; 10:17; 11:20; 12:3; 16:26.) Here at Ro 1:17, Paul quotes from Hab 2:4. Also, in two of his other
letters, Paul quotes from Hab 2:4 in the context of encouraging Christians to show faith.—Ga 3:11; Heb 10:38”
References
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45.7.4 Romans 1 - Introduction Part 4

How did the apostle Paul prove that there is God, almighty and wise and who cares about us? He concluded his
first chapter with solid logical reasoning. Time to dig.
Paul wrote
“For God’s wrath is being revealed from heaven against all ungodliness and unrighteousness of men who are
suppressing the truth in an unrighteous way,” (1: 18)
The Bible presents God our Father as a loving God. But He is also a God of justice. Those who deliberately
rebel against His sovereignty will be accountable to Him. As Paul wrote above “God’s wrath is being revealed”
against such ones whom Paul described as ungodly. The footnote described the attitude behind this as implied
by the original Greek word used by Paul
“ungodliness: Or “irreverence.” The Scriptures use the Greek word a·seʹbei·a and related terms to refer to a
lack of reverence for God and even a defiance of him. (Jude 14, 15) It is an antonym of the term eu·seʹbei·a,
rendered “godly devotion; godliness.” This reverence is manifest in a person’s service and devotion to God and
His worship.—Ac 3:12; 1Ti 2:2; 4:7, 8; 2Ti 3:5, 12.”
These ungodly men are also active in “suppressing the truth”. But the truth about God cannot be suppressed
even with the noise created by militant atheists who pride themselves as more intellectual than the rest by their
active rejection of God’s existence. Paul laid out the solid logical reasoning below
“because what may be known about God is clearly evident among them, for God made it clear to them. For his
invisible qualities are clearly seen from the world’s creation onward, because they are perceived by the things
made, even his eternal power and Godship, so that they are inexcusable. For although they knew God, they did
not glorify him as God nor did they thank him, but they became empty-headed in their reasonings and their
senseless hearts became darkened. Although claiming they were wise, they became foolish and turned the
glory of the incorruptible God into something like the image of corruptible man and birds and four-footed
creatures and reptiles.” (1: 19-23)
Paul wrote that “his invisible qualities are clearly seen from the world’s creation onward”. The Bible-based
encyclopedia Insight expanded on this thought
“At Romans 1:20 the apostle refers to the undeniable visible evidence of God’s “invisible qualities,” particularly
his “eternal power and Godship [Thei·oʹtes].” Other translations read “Godhead” or “deity” (KJ, NE, RS, JB),
conveying to many the idea of personality, the state of being a person. However, according to Liddell and
Scott’s Greek-English Lexicon, the Greek word thei·oʹtes means “divine nature, divinity.” (P. 788) So there is a
basis for rendering thei·oʹtes as referring to the quality of being a god, not the person of God, and this is
supported by the context. The apostle is discussing things that are discernible in the physical creation. For
example, while the creation does not reveal the name of God, it does give evidence of his “eternal power”—
needed to create and sustain the universe. The physical creation also displays his “Godship,” the fact that the
Creator truly is God and is worthy of our worship.” [1]
According to Paul the creation reflects God’s personality, His power and Godship. Regarding God’s power,
what does the Bible reveal about God’s power? Insight explained
“Jehovah is not a God governed by or limited to celestial or earthly cycles. Nor are his expressions of power
capricious, erratic, or inconsistent. In each case they reveal something about his personality, his standards, his
purpose. The Theological Dictionary of the New Testament, edited by G. Kittel, in treating the view of God
contained in the Hebrew Scriptures, thus observes that “the important and predominant feature is not force or
power but the will which this power must execute and therefore serve. This is everywhere the decisive
feature.”—Translated and edited by G. Bromiley, 1971, Vol. II, p. 291.” [2]
There was a philosophical approach during the turn of the last century that made this proposal - the belief that
God exists is a meaningless statement because it cannot be proven. This came from the school of logical
positivism. Yet, towards the end of the same century, the author, Sir Alfred Ayer, who promoted that idea is
quoted as saying, “Logical positivism died a long time ago.” What about the militant “New Atheism” who are as
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vocal and fiery in their proclamations? One book described these group of leading atheists this way, “Neither do
any of these writers present a plausible world-view that accounts for the existence of a “law-abiding, life-
supporting, and rationally accessible universe”. [3]
A once notorious champion of atheism had a change of mind when confronted with the discovery about the cell.
He said
“Yes, I now think it does . . . almost entirely because of the DNA investigations. What I think the DNA material
has done is that it has shown, by the almost unbelievable complexity of the arrangements which are needed to
produce (life), that intelligence must have been involved in getting these extraordinarily diverse elements to
work together. It’s the enormous complexity of the number of elements and the enormous subtlety of the ways
they work together. The meeting of these two parts at the right time by chance is simply minute. It is all a matter
of the enormous complexity by which the results were achieved, which looked to me like the work of
intelligence.” [4]
These points are exactly wha one Bible-based publication pointed out in layman’s terms
“The theory of evolution tries to account for the origin of life on earth without the necessity of divine intervention.
However, the more that scientists discover about life, the less likely it appears that it could arise by chance. To
sidestep this dilemma, some evolutionary scientists would like to make a distinction between the theory of
evolution and the question of the origin of life. But does that sound reasonable to you?
The theory of evolution rests on the notion that a long series of fortunate accidents produced life to start with. It
then proposes that another series of undirected accidents produced the astonishing diversity and complexity of
all living things. However, if the foundation of the theory is missing, what happens to the other theories that are
built on this assumption? Just as a skyscraper built without a foundation would collapse, a theory of evolution
that cannot explain the origin of life will crumble.
After briefly considering the structure and function of a “simple” cell, what do you see—evidence of many
accidents or proof of brilliant design? If you are still unsure, take a closer look at the “master program” that
controls the functions of all cells.” [5]
The comment of the footnote on Paul’s term “Godship” wraps this up
“Godship: Or “divine nature.” The Greek word thei·oʹtes is related to the Greek term The·osʹ (God). As shown
by the context, Paul is discussing discernible things in the physical creation that prove God’s existence. The
Scriptures are needed to understand God’s purpose, his name, and many aspects of his personality; however,
creation gives evidence of his invisible qualities (lit., “unseen things of him”), including his eternal power,
which he has used to create and sustain the universe. The physical creation gives evidence of his “Godship,”
the fact that the Creator truly is God and is worthy of our worship.—Re 4:11.”
The apostle Paul is then correct to conclude that those who continue to reject God’s existence are “inexcusable”.
References
[1] Divine. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 639.
[2] Power, Powerful Works. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 661.
[3] Flew, Antony. “There is A God- How the World’s Most Notorious Atheist Changed His Mind”, Haper-Collins
ebook”, p. xv.
[4] Ibid., p. 75.
[5] The Origin of Life- Five Questions Worth Asking, Jehovah’s Witnesses, 2010, p. 12.
24 | Page
45.7.5 Romans 1 - Introduction Part 5

Many atheists are rejecting God because ultimately they don’t want to be accountable to Someone for their
moral choices. What has God allowed them to be for their rejection of His moral standards? Time to dig.
Paul wrote
“Therefore, God, in keeping with the desires of their hearts, gave them up to uncleanness, so that their bodies
might be dishonored among them. They exchanged the truth of God for the lie and venerated and rendered
sacred service to the creation rather than the Creator, who is praised forever. Amen. That is why God gave
them over to disgraceful sexual passion, for their females changed the natural use of themselves into one
contrary to nature; likewise also the males left the natural use of the female and became violently inflamed in
their lust toward one another, males with males, working what is obscene and receiving in themselves the full
penalty, which was due for their error.” (1: 24-27)
Paul wrote that God “gave them up to uncleanness, so that their bodies might be dishonored among them.” The
footnote explained
“God . . . gave them up to uncleanness: Paul may have been alluding to apostate Israelites, who for
centuries failed to follow the truth that they knew about God and his righteous decrees. They had “exchanged
the truth of God for the lie.” (Ro 1:16, 21, 25, 28, 32) God had specifically warned the Israelites against idolatry
and sexual immorality (Le 18:5-23; 19:29; De 4:15-19; 5:8, 9; 31:16-18), but they repeatedly turned to pagan
gods and goddesses that were made in the image of animals or humans (Nu 25:1-3; 1Ki 11:5, 33; 12:26-28;
2Ki 10:28, 29; compare Re 2:14). As a result, God “gave them up to uncleanness,” or abandoned them to let
them pursue their unclean practices. Paul’s wording also indicates that even people of the nations should have
understood that the worship of animals and even of humans was completely unreasonable and would incur
God’s wrath.—Ro 1:22.”
A Bible-based publication explained the reference of Paul
“Did the degradation described here apply to the Jews or to the Gentiles? Although the description could
fit either group, Paul was specifically referring to the apostate Israelites of old. Even though they knew God’s
righteous decree, “they did not approve of holding God in accurate knowledge.” They were thus reprehensible.”
[1]
What does Paul refer to as “the lie”? The footnote explained
“the lie: Referring to the falsehood of idolatry. Idols are a lie, or a falsehood. (Jer 10:14) God’s creative works
testify that he exists, but some who “knew God” suppressed the truth about him. (Ro 1:18, 21, 25) They did not
serve God in harmony with the truth concerning his eternal power and Godship; instead, they made idols and
worshipped these. Their turning to the falsehood of idolatry led to all kinds of degraded practices.—Ro 1:18-31.”
The “uncleanness” that Paul first mentioned was expanded to include “disgraceful sexual passions”. The
footnote described this term
“disgraceful sexual passion: The Greek word paʹthos refers to strong desire, or uncontrolled passion. The
context makes it clear that it refers to desires of a sexual nature. Here these desires are described as being
“disgraceful” (Greek, a·ti·miʹa, “dishonor; shame”), since they disgrace, or dishonor, a person.”
What have those who rejected God ended up to with their “uncleanness” and “disgraceful sexual passions”?
Paul wrote that the females changed their “natural use of themselves” and the males “became violently inflamed
in their lust toward one another”. Those are strong words condemning sexual immorality.
“the natural use of themselves: That is, natural sexual intercourse. The Greek word rendered “natural”
(phy·si·kosʹ) refers to what is in harmony with the basic and established order or function of things in nature. In
support of his reasoning here at Ro 1:26, 27, Paul may have alluded to the words of the creation account at Ge
1:27. Instead of using the usual Greek terms for “man” and “woman,” he uses the more specific words rendered
“male” and “female.” These words are also used in the Septuagint wording of Ge 1:27 and in quotations from
that verse at Mt 19:4 and Mr 10:6. The Genesis account says that God blessed the first human couple and told
them to multiply and “fill the earth.” (Ge 1:28) Homosexual acts are contrary to nature, since such sexual
25 | Page
activity was not part of the Creator’s original arrangement for humans and could not produce offspring. The
Bible compares homosexual activity to the sexual relations that rebellious angels, who came to be known as
demons, had with women before the Deluge of Noah’s day. (Ge 6:4; 19:4, 5; Jude 6, 7) God views such acts as
unnatural.—See study note on Ro 1:27.”
One blog article wrote that Paul was not just rebuking the excess display of sexual passions for the same sex. It
wrote on the article, “What about Scholars Who Deny that the Bible Condemns Homosexual Practice?”
“The other point to make is that this cultural distance argument—that what we are dealing with in the
ancient world is so different from what we are looking at today—doesn’t really hold. If you read some of
the best scholarship on this issue—I'm talking about books by non-Christians—will point out that the
ancient world knew of all the different kinds of permutations and expressions of homosexual behavior. To
be sure, man/boy love was very common, and there were master/slave and exploitative relationships. But
there are also examples in literature, in manuscripts, in vases and pottery, of relationships extending far
into adulthood.”
How does this Pauline message be balanced against individuals or persons who have become homosexuals? A
Bible-based publication explained
“Some may wonder, ‘Would genetics, environment, or traumatic life experiences, such as sexual abuse, justify
one’s giving in to homosexual desires?’ No, they would not. Consider this example: A person may have what
some scientists consider to be hereditary tendencies toward alcohol abuse, or he may have been raised in a
family where alcohol abuse was commonplace. Certainly, most people would be empathetic toward a person in
such circumstances. All the same, by no means would he be encouraged to continue abusing alcohol or to give
up his fight against alcohol abuse just because he may have been born with the tendency or he was raised in
such an environment.
Likewise, while the Bible does not condemn those who struggle with homosexual tendencies, it in no way
condones giving in to those tendencies, whether they are the result of genetics or they stem from some other
source. (Romans 7:21-25; 1 Corinthians 9:27) Instead, the Bible offers practical assistance and encouragement
to help individuals to win the fight against homosexual practices.
The Bible assures us that God’s will is that “all sorts of men should be saved and come to an accurate
knowledge of truth.” (1 Timothy 2:4) Though the Bible disapproves of homosexual acts, it does not encourage
hatred of homosexuals.” [2]
Will such practitioners of sexual immorality including homosexual practices experience a pay back to
themselves? Paul use the phrase “the full penalty” as a consequence
“the full penalty: Or “the full recompense.” The Greek word means a reward given according to what is
deserved. Here it is used in a negative sense of an appropriate penalty, a punishment, or an undesirable
consequence. At 2Co 6:13, it denotes an appropriate response.”
Paul concludes the first chapter with the words below
“Just as they did not see fit to acknowledge God, God gave them over to a disapproved mental state, to do the
things not fitting. And they were filled with all unrighteousness, wickedness, greed, and badness, being full of
envy, murder, strife, deceit, and malice, being whisperers, backbiters, haters of God, insolent, haughty, boastful,
schemers of what is harmful, disobedient to parents, without understanding, false to agreements, having no
natural affection, and merciless. Although these know full well the righteous decree of God—that those
practicing such things are deserving of death—they not only keep on doing them but also approve of those
practicing them.” (1: 28-32)
Those who reject the existence of God continue to reject their accountability before Him. But, we can choose to
examine the facts and acknowledged God’s sovereignty.
References
[1] Highlights From the Letter to the Romans. The Watchtower, June 15, 2008, p. 29.
[2] “Is Homosexuality Ever Justifiable?”, Awake!, January 2012, p. 28.
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45.8 Romans 2
Is righteousness possible just by obeying the Law, the Law of Moses? This is the Jewish view that Paul was
addressing. He already mentioned in the first chapter that the righteous will live by reason of faith. Time to dig.
Paul began by addressing this section to a Jewish man, from a religious context
“Therefore you are inexcusable, O man, whoever you are, if you judge; for when you judge another, you
condemn yourself, because you who judge practice the same things. Now we know that God’s judgment is in
harmony with truth, against those who practice such things.” (2: 1, 2)
Apparently the man that Paul is addressing is guilty of judging others, from the context of adherence to
complying with the Law of Moses for their non-adherence when the man himself does not comply with the Law
of Moses himself. Paul then compares God’s different judgment. Regarding the reference to God and judgment,
the Bible-based encyclopedia Insight explained
“Jehovah is “the God of truth.” (Ps 31:5) He is faithful in all his dealings. His promises are sure, for he cannot lie.
(Nu 23:19; 1Sa 15:29; Ps 89:35; Tit 1:2; Heb 6:17, 18) He judges according to truth, that is, according to the
way things really are, and not on the basis of outward appearance. (Ro 2:2; compare Joh 7:24.) Everything that
emanates from him is pure and without defect. His judicial decisions, law, commandments, and word are truth.
(Ne 9:13; Ps 19:9; 119:142, 151, 160) They are always right and proper, and they stand in opposition to all
unrighteousness and error.” [1]
Paul then warns this Jewish man that continuing in this path of conduct will bring God’s judgment on him. Paul
wrote
“But do you suppose, O man, that while you judge those who practice such things and yet you do them, you will
escape the judgment of God? Or do you despise the riches of his kindness and forbearance and patience,
because you do not know that God in his kindness is trying to lead you to repentance?” (2: 3, 4)
Paul raised very pointed questions to expose the attitude of this Jewish man citing the “riches of his kindness
and forbearance and patience” of God. The footnote commented on the Greek term for “forbearance”
“forbearance: Or “tolerance.” In the Christian Greek Scriptures, the Greek noun a·no·kheʹ appears only here
and at Ro 3:25. It literally means “a holding back” and could also be rendered “restraint.” A related Greek verb is
used in a number of verses, where it is rendered “put up with” or “patiently endure” in connection with difficult
circumstances. (Mt 17:17; 1Co 4:12; Eph 4:2) The verb is also used in the Greek Septuagint in reference to
Jehovah’s showing restraint. (Isa 42:14; 64:12; LXX) Throughout human history, God has shown extraordinary
kindness, tolerance, and patience by putting up with the blaspheming of his name, the cruel torture and
execution of his Son, and the mistreatment of his loyal worshippers. God shows these qualities because he “is
trying to lead [people] to repentance.” The apostle Peter also pointed this out.—2Pe 3:9.”
Should the Jewish man appreciate the forbearance of God, it should lead him to repentance. Another footnote
explained the Greek term used by Paul for “repentance”
“repentance: Lit., “change of mind.” In Biblical usage, the term refers to a change of mind accompanied by
heartfelt regret over a former way of life, wrong actions, or what one has failed to do. In this context,
“repentance” refers to a person’s desire to build or restore a good relationship with God. Genuine repentance
produces fruitage, a changed course of action.—See study notes on Mt 3:2, 8; Ac 3:19; 26:20 and Glossary.”
But if this Jewish man insists on his wicked way, there is only condemnation awaiting him. Paul wrote
“But according to your stubbornness and your unrepentant heart, you are storing up wrath for yourself on the
day of wrath and of the revealing of God’s righteous judgment. And he will pay back to each one according to
his works:” (2: 5, 6)
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When would this happen? Paul referred to “day of wrath” and “the revealing of God’s righteous judgment”. What
could this Jewish man expect on that “day of wrath”? Insight explained
“At Romans 2:5 “the revealing of God’s righteous judgment” is associated with ‘the day of God’s wrath.’
Therefore, God’s righteous judgment is revealed when ‘he renders to each one according to his works,’
everlasting life to those enduring in work that is fine and destruction to those obeying unrighteousness.—Ro
2:6-8.” [2]
Paul described the different outcomes on the “day of wrath”. Paul wrote
“everlasting life to those who are seeking glory and honor and incorruptibleness by endurance in work that is
good;” (2: 7)
To Paul’s fellow anointed Christians, Paul mentioned both “glory” and “incorruptibleness”. Insight explained this
latter concept
“The “incorruptibleness” sought evidently does not mean merely freedom from moral corruption. By following
Christ’s example and by faith in his ransom sacrifice, these Christians have already “escaped from the
corruption that is in the world through lust” (2Pe 1:3, 4); they are “loving our Lord Jesus Christ in incorruptness”
and ‘showing incorruptness in their teaching.’ (Eph 6:24; Tit 2:7, 8) The incorruptibleness (along with glory and
honor) they seek by faithful endurance relates to their glorification at the time of their resurrection as actual spirit
sons of God, and this is evident from Paul’s first letter to the Corinthians.” [3]
It is a privilege opened to this Jewish man if he repents and reconciled himself to God’s righteousness. What if
not? Paul described the other outcome
“however, for those who are contentious and who disobey the truth but obey unrighteousness, there will be
wrath and anger. There will be tribulation and distress on every person who works what is harmful, on the Jew
first and also on the Greek; but glory and honor and peace for everyone who works what is good, for the Jew
first and also for the Greek. For there is no partiality with God.” (2: 8-11)
Instead of everlasting life with glory, honor and incorruptibleness, there is only wrath and anger. It will happen
both to Jews and Greeks who do not repent. The footnote commented on the lack of partiality on God’s side
“no partiality with God: The Greek expression for “partiality” (pro·so·po·lem·psiʹa) could literally be rendered
“acceptance of faces.” (A related word is discussed in the study note on Ac 10:34.) The expression is modeled
on the Hebrew phrase na·saʼʹ pa·nimʹ, which literally means “to lift up the face,” and at Le 19:15 is rendered
“show partiality.” An Oriental way of greeting a superior was to bow humbly with one’s face turned toward the
ground. As a sign of acknowledgment and recognition, the superior lifted up, or raised, the face of the one who
had bowed. The expression came to be used disparagingly to refer to partiality when corrupt individuals abused
this custom to show preferential treatment. Paul’s point is that God has no favorites, that he does not lift up the
faces of some but not others. He accepts Jews and Greeks alike. This is a recurring theme in Paul’s letters.—
Eph 6:9.”
As Paul initially explained the Jewish man could not continue in this way, requiring others to obey the Law of
Moses and judge others if they fail when he himself is not adhering to the very laws that he imposes on others.
He will be destroyed in the end in the “day of wrath”.
References
[1] Truth. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1130.
[2] Revelation. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 797.
[3] Incorruption. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1197.
28 | Page

How did Paul rebuke the Jewish “man” or audience for their double standards? Who does God value more?
Time to dig.
Paul wrote
“For all those who sinned without law will also perish without law; but all those who sinned under law will be
judged by law. For the hearers of law are not the ones righteous before God, but the doers of law will be
declared righteous. For when people of the nations, who do not have law, do by nature the things of the law,
these people, although not having law, are a law to themselves. They are the very ones who demonstrate the
matter of the law to be written in their hearts, while their conscience is bearing witness with them, and by their
own thoughts they are being accused or even excused. This will take place in the day when God through Christ
Jesus judges the secret things of mankind, according to the good news I declare.” (2: 12-16)
Paul raised a contrast between those are “under law” referring to the Law of Moses and those “who do not have
law”, that is Law of Moses. The footnote brought this point
“under law . . . by law: In Paul’s letter to the Romans, these are the first two occurrences of the Greek word for
“law” (noʹmos). The expression without law in this verse renders the Greek word a·noʹmos. In this context, the
term “law” refers to the Mosaic Law, as is true of most occurrences in the book of Romans. As used throughout
the Christian Greek Scriptures, the term “law” can refer to (1) a single or particular law, (2) God’s Law given
through Moses, (3) all of the inspired Hebrew Scriptures or parts thereof, or (4) law as a guiding principle.—See
study notes on Mt 5:17; Joh 10:34; Ro 8:2.”
How did those without the Law of Moses fare? Paul wrote that the non-Jewish people “do by nature the things
of the law” and “are a law to themselves”. How is this possible? Paul now introduced the concept of conscience.
The footnote explained
“conscience: The Greek word sy·neiʹde·sis is drawn from the words syn (with) and eiʹde·sis (knowledge). Thus,
the Greek term literally means “coknowledge” or “knowledge with oneself.” Here Paul explains that even a
human who knows nothing about God’s laws has a conscience, that is, a capacity for looking at himself and
rendering judgment about his own behavior. However, only a conscience that is trained by God’s Word and that
is sensitive to God’s will can correctly judge matters. The Scriptures show that not all consciences operate
properly. A person can have a conscience that is weak (1Co 8:12), one that is seared (1Ti 4:2), or one that is
defiled (Tit 1:15). Regarding the operation of his conscience, Paul says: “My conscience bears witness with me
in holy spirit.” (Ro 9:1) Paul’s goal was to “maintain a clear conscience before God and men.”—Ac 24:16.”
The Bible-based encyclopedia Insight expanded on this thought
“God had not given such a detailed law to any other nation or people. Nevertheless, God had originally created
man in righteousness and had endowed him with the faculty of conscience. Despite fallen man’s inherent
imperfection and tendency toward sin, there also remained evidence of his having been made in his Creator’s
image and likeness as well as evidence of the faculty of conscience. Thus, even among the non-Israelite
nations certain rules of action and judicial decrees were developed that reflected to some degree the righteous
principles of God.” [1]
Paul linked this adherence by people of the nations to the very same laws found in the Law of Moses to a Jew
who is just a “hearer” rather than a “doer” of the law. The doer of the Law is the one that can be declared
righteous. What value is it then if a Jew is a hearer only? Paul continued his line of reasoning next
“If, now, you are a Jew in name and rely on law and take pride in God, and you know his will and approve of
things that are excellent because you are instructed out of the Law, and you are convinced that you are a guide
of the blind, a light for those in darkness, a corrector of the unreasonable ones, a teacher of young children, and
having the framework of the knowledge and of the truth in the Law” (2: 17-20)
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This is a long “if” with seven to eight factors strung by Paul in a long sentence. Paul was preparing his audience
the Jew to the series of questions that will follow. When Paul uses the phrase “instructed out of the law” it
carries an idea on the means of instruction. The footnote covered this
“instructed: Or “orally instructed.” The Greek verb ka·te·kheʹo literally means “to sound down” and may include
the idea of oral instruction.—See study note on Ac 18:25.”
Paul also cited as one factor “having the framework of the knowledge”. The footnote also expanded on this
“framework: The Greek term morʹpho·sis, here rendered “framework,” carries the thought of a form, a sketch,
or an outline. In this context, it apparently refers to the basic, or essential, features of the knowledge and the
truth contained in the Mosaic Law. The Law provided just a framework because it was not the final word on
God, his will, and his purpose. Much more was provided later, through Jesus. (Joh 1:17) Still, faithful Jews were
able to know Jehovah and his righteous ways by studying the principles contained in the Law. For many
centuries, this gave them an advantage over all other people. (De 4:8; Ps 147:19, 20) Even though the Mosaic
Law was only a “framework,” it was necessary in order to understand Jehovah and his purposes fully.”
Here comes the series of questions
“do you, however, the one teaching someone else, not teach yourself? You, the one preaching, “Do not steal,”
do you steal? You, the one saying, “Do not commit adultery,” do you commit adultery? You, the one abhorring
idols, do you rob temples? You who take pride in law, do you dishonor God by your transgressing of the
Law? For “the name of God is being blasphemed among the nations because of you,” just as it is written.” (2:
21-24)
So, Paul is back attacking the “double standards” of his Jewish audience. Hence, his first question sets the tone,
“do you, however, the one teaching someone else, not teach yourself?” Their double standard result to God
being blasphemed.
Paul now went straight to the issue of circumcision and struck down the double-standard
“Circumcision is, in fact, of benefit only if you practice law; but if you are a transgressor of law, your circumcision
has become uncircumcision. If, therefore, an uncircumcised person keeps the righteous requirements of the
Law, his uncircumcision will be counted as circumcision, will it not? And the physically uncircumcised person
will, by carrying out the Law, judge you who are a transgressor of law despite having its written code and
circumcision. For he is not a Jew who is one on the outside, nor is circumcision something on the outside, on
the flesh. But he is a Jew who is one on the inside, and his circumcision is that of the heart by spirit and not by a
written code. That person’s praise comes from God, not from people.” (2: 25-29)
It is not the state of being circumcised or not circumcised but it is “by carrying out the Law”. This is the real Jew
“who is one on the inside”. So, now Paul went full circle. He started by questioning the Jew who imposes on
others compliance with the Law of Moses and judges them if they fail to comply while the Jew himself is not
living by it. Now, Paul is saying those people of the nations are even better who are a law unto themselves even
if they do not have the Law of Moses. They, the ones who are Jews “one on the inside”, will judge the physical
Jew for their hypocrisy and double-standards.
With this line of reasoning, bible scholars are split whether the apostle Paul is endorsing the Law of Moses or
not. Historically, there have been several views - The No-Law view, The Old Law-Edited view and the New Law
view. There is even a new view called New Perspective. But is salvation possible “by carrying out the Law”?
Paul already made it clear in the first chapter, the righteous will live by reason of faith.
References
[1] Lawgiver. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 223.
30 | Page
45.9 Romans 3
What fundamental truth about humans did Paul teach his Jewish audience who are used to living up by the
requirements of the Law of Moses? Time to dig.
Paul wrote
“What, then, is the advantage of the Jew, or what is the benefit of circumcision? A great deal in every way. First
of all, that they were entrusted with the sacred pronouncements of God.” (3: 1, 2)
Although Paul was rebuking the Jewish audience for their insistence for others to obey the Law of Moses while
they themselves are not living by the Law of Moses, he showed that there is a purpose for God’s use of the
Jewish people. He pointed to them as being “entrusted with the sacred pronouncements of God”. The footnote
explained this
“they were entrusted with: That is, the Jews. (See Glossary, “Jew.”) Moses wrote at De 29:29: “The things
revealed belong to us [Israelites] and to our descendants forever.” At Ps 147:19, 20, God is said to declare “his
word . . . to Israel,” something he had not done “with any other nation.” Jesus alluded to the Jews’ being
entrusted with God’s word of salvation and true worship when he said: “Salvation begins with the Jews.” (Joh
4:22; see study note.) Paul here confirms that Jehovah had entrusted the Jews with writing the Hebrew-Aramaic
portion of the inspired Scriptures. Also, the books of the Christian Greek Scriptures were composed by the
Jewish disciples of Jesus. So the Jews were custodians of Scriptural knowledge, and they were responsible for
composing the books of the entire Bible canon.—See study notes on Lu Title and 24:44.”
The Bible-based encyclopedia Insight added details on the formation of the Bible canon
“Additionally, while the Greek-speaking Jews of Alexandria eventually inserted such Apocryphal writings into the
Greek Septuagint and apparently viewed them as part of an enlarged canon of sacred writings, the statement
by Josephus quoted earlier shows that they were never brought into the Jerusalem or Palestinian canon and
were, at the most, viewed as only secondary writings and not of divine origin. Thus, the Jewish Council of
Jamnia (about 90 C.E.) specifically excluded all such writings from the Hebrew canon.” [1]
What constituted later as the Bible canon is the words of Paul referring to “sacred pronouncements”. The
footnote also has explanation here
“sacred pronouncements: This expression occurs only four times in the Christian Greek Scriptures, and it
translates the plural form of the Greek word loʹgi·on (meaning “little word”), a diminutive of loʹgos (word).
Originally, loʹgi·on meant only a brief sacred statement, but in time it came to signify any divine communication.
Paul here referred to the entire Hebrew Scriptures and apparently also to the part of the Christian Greek
Scriptures written up to that time. The writing of this body of inspired Scriptures was entrusted to the Jews, who
wrote “as they were moved by holy spirit.” (2Pe 1:20, 21)””
But how did Paul relate this to the failure of the Jews? Paul writes
“What, then, is the case? If some lacked faith, will their lack of faith invalidate the faithfulness of God? Certainly
not! But let God be found true, even if every man be found a liar, just as it is written: “That you might be proved
righteous in your words and might win when you are being judged.” However, if our unrighteousness highlights
God’s righteousness, what are we to say? God is not unjust when he expresses his wrath, is he? (I am
speaking in human terms.) By no means! How, otherwise, will God judge the world?” (3: 3-6)
Paul concludes that God’s faithfulness and His justice cannot be invalidated by the failure of men, the Jews.
Paul was emphatic on this when he said “Certainly not!” and “By no means!”. The footnote commented on these
expressions
“Certainly not!: This expression renders a Greek phrase that Paul uses ten times in his letter to the Romans. It
is also rendered “By no means!” and “Not at all!” (Ro 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11) A more literal
rendering would be “Never may it occur (happen).” It is an emphatic way of making a negative response to
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questions that are often rhetorical. It expresses strong aversion to the idea, as if to say, “Away with the
thought.””
The footnote also commented on the Paul’s affirmation of “let God be found true”
“let God be found true: Paul’s exclamation “Certainly not!” at the beginning of this verse is in reply to the
question he raised in the preceding verse: “If some lacked faith, will their lack of faith invalidate the faithfulness
of God?” The majority of Jews of that day showed a lack of faith, particularly when they rejected the Hebrew
Scripture prophecies that pointed to Jesus as the Messiah. (Ro 3:21) By taking that position, they—the people
to whom God had entrusted those “sacred pronouncements” (Ro 3:2)—made it seem that Jehovah had been
untrue to his promises. But Jehovah had faithfully fulfilled those pronouncements through Christ. In establishing
that God is trustworthy, Paul quoted the words of King David, as rendered in the Septuagint: “That you [God]
might be proved righteous in your words.” (Ps 51:4 [50:6, LXX]).”
Paul now drives home the point of the human condition before God
“But if by my lie the truth of God has been made more prominent to his glory, why am I also being judged as a
sinner? And why not say, just as some men falsely claim that we say, “Let us do bad things that good things
may come”? The judgment against those men is in harmony with justice.
What then? Are we in a better position? Not at all! For above we have made the charge that Jews as well as
Greeks are all under sin.” (3: 7-9)
Paul asserts that men - Jews or Greeks - are all under sin. What could Paul mean here by being “under sin”?
“under sin: That is, under the power of sin. The Greek preposition hy·poʹ, “under,” here conveys the idea of
being under the control of someone or something. In the Bible, sin is personified as a domineering master who
holds humans in slavery. (Joh 8:34; Ro 6:16-20; 7:14) In a similar way, Paul describes sin as ruling “as king.”—
Ro 5:21.”
How does the Bible define “sin”? The footnote explained
“sin: The basic Greek term for “sin” in the Scriptures is ha·mar·tiʹa. This is the first occurrence of the word in
the book of Romans. The related verb, ha·mar·taʹno, literally means “to miss,” in the sense of missing a target
or not reaching a goal. For example, secular Greek writers used ha·mar·taʹno with regard to a spearman
missing his target. The corresponding Hebrew terms chat·taʼthʹ, “sin,” and cha·taʼʹ, “to sin,” convey a similar
meaning... Both the Hebrew and the Greek terms could refer to missing, or failing to reach, not only physical
goals but also moral or intellectual ones. But in the Scriptures, these terms refer mainly to human sin.”
Paul followed this assertion by several quotes from the Hebrew Bible through the words “as it is written”
“just as it is written: “There is not a righteous man, not even one; there is no one who has any insight; there is
no one who searches for God. All men have turned aside, all of them have become worthless; there is no one
who shows kindness, not so much as one.” “Their throat is an open grave; they have deceived with their
tongues.” “Venom of asps is behind their lips.” “And their mouth is full of cursing and bitterness.” “Their feet are
swift to shed blood.” “Ruin and misery are in their ways, and they have not known the way of peace.” “There is
no fear of God before their eyes.”” (3: 10-18)
The footnote identified the Hebrew Bible quotations
“just as it is written: In verses 10 through 18, Paul uses several quotes from the Hebrew Scriptures to prove
his point “that Jews as well as Greeks are all under sin.” (Ro 3:9) In verses 10 through 12, the quotes are taken
from Ps 14:1-3 and Ps 53:1-3; Ro 3:13 is taken from Ps 5:9 and Ps 140:3; Ro 3:14, from Ps 10:7; Ro 3:15-17,
from Pr 1:16 and Isa 59:7, 8; and Ro 3:18, from Ps 36:1.—See study note on Ro 1:17.”
References
[1] Apocrypha. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 121.
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Will individuals earn righteousness by their diligent observance of the Law of Moses, or of any Law for that
matter, as the Law of the Christ has replaced the Law of Moses? Can individuals achieve such righteousness
through their effort before God? Time to dig.
Paul wrote what the Law of Moses had accomplished
“Now we know that all the things the Law says, it addresses to those under the Law, so that every mouth may
be silenced and all the world may become accountable to God for punishment. Therefore, no one will be
declared righteous before him by works of law, for by law comes the accurate knowledge of sin.” (3: 19, 20)
What has the Law achieved? Paul wrote above that because of the law humans have an “accurate knowledge
of sin” and have “become accountable to God for punishment.” The Bible-based encyclopedia Insight explained
“By giving the Law covenant to Israel, God made clear that all persons, not merely the idolatrous pagans but
also the Israelites, were guilty of sin. It served to make the Israelites acutely aware of the many ways in which
they failed to measure up to perfect standards. This was “so that every mouth may be stopped and all the world
may become liable to God for punishment . . . for by law is the accurate knowledge of sin.” (Ro 3:19, 20) Even
though an Israelite may have been free from idolatry, may have been abstaining from blood, may not have been
guilty of murder, he was still declared guilty of sin by the Law covenant. This was so because the Law covenant
now specifically identified a host of actions and even attitudes as sinful” [1]
How then can humans achieve righteousness before God? Paul explained
“But now apart from law God’s righteousness has been revealed, as the Law and the Prophets bear witness,
yes, God’s righteousness through the faith in Jesus Christ, for all those having faith. For there is no distinction.
For all have sinned and fall short of the glory of God, “ (3: 21-23)
To be righteous before God is to exercise faith in the ransom sacrifice of the Messiah, Jesus. Humans on their
own cannot achieve this because as Paul laid it out, “all have sinned and fall short of the glory of God.” The
footnote explained
“all have sinned: Paul makes a similar point at Ro 3:9, 12; 5:12. The Greek word rendered fall short of could
also be rendered “fail to reach” or “come short of.” God created humans “in his image” by giving them the ability
to reflect his personality and qualities. (Ge 1:26, 27) However, when the first humans, Adam and Eve,
disobeyed God’s command (Ge 2:15-17; 3:1-6), they came short of reflecting the glory of God, including his
glorious qualities. Since all of Adam’s offspring have inherited sin and its consequence, death, every member of
the human family falls short of properly reflecting God’s lofty qualities.”
By exercising faith in the ransom sacrifice of Jesus, how will humans treat such gesture from God? Paul
explained it next
“and it is as a free gift that they are being declared righteous by his undeserved kindness through the release by
the ransom paid by Christ Jesus. God presented him as an offering for propitiation through faith in his blood.
This was to demonstrate his own righteousness, because God in his forbearance was forgiving the sins that
occurred in the past. This was to demonstrate his own righteousness in this present season, so that he might be
righteous even when declaring righteous the man who has faith in Jesus.” (3: 24-26)
The gesture is a “free gift” from God and it is because of “his undeserved kindness”. Jesus gave up his life to
enable such gesture.The apostle calls it humans being “declared righteous”. The footnote explained the Greek
words used by Paul
“being declared righteous: In the Christian Greek Scriptures, the Greek verb di·kai·oʹo and the related nouns
di·kaiʹo·ma and di·kaiʹo·sis, traditionally rendered “to justify” and “justification,” carry the basic idea of clearing of
any charge, holding as guiltless, and therefore pronouncing and treating as righteous. For example, the apostle
Paul wrote that the person who has died has been “acquitted [form of di·kai·oʹo] from his sin,” having paid the
penalty, death. (Ro 6:7, 23) In addition to such usage, these Greek words are used in a special sense in the
Scriptures. They refer to God’s viewing as guiltless an imperfect person who exercises faith.—Ac 13:38, 39; Ro
8:33.”
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Regarding the ransom sacrifice paid by Jesus, the apostle called it “an offering for propitiation”
“an offering for propitiation: Or “an offering for atonement (reconciliation).” The Greek word hi·la·steʹri·on,
here rendered “an offering for propitiation,” and the related word hi·la·smosʹ, rendered “propitiatory sacrifice” at
1Jo 2:2 and 4:10, can signify a means of appeasement. In the Scriptures, these terms are used to refer to a
restoration of good relations between God and man. When Adam was created as an earthly “son of God,” he
enjoyed a peaceful relationship with his Creator. (Lu 3:38) By disobeying God and sinning, Adam forfeited his
favorable relationship and his perfect human life. He also sold his descendants into slavery to sin and death.
(Ro 5:12) God’s perfect justice required like for like in order for mankind’s relationship with God to be restored.
(Ex 21:23-25; De 19:21) When Jesus sacrificed his perfect human life, the sacrifice he offered appeased, or
satisfied, Jehovah’s standard of justice by providing the righteous and just basis for pardoning sin. Thereafter,
God could “be righteous even when declaring righteous the [inherently sinful] man who has faith in Jesus.” (Ro
3:26) Jesus’ sacrifice made it propitious, or favorable, for humans to seek and receive restoration to a peaceful
relationship with Jehovah. (Eph 1:7) At Heb 9:4, 5, the Greek word hi·la·steʹri·on is used in connection with the
cover of the chest called “the ark of the covenant” and is rendered “the propitiatory cover” or, as found in the
footnote, “the place of atonement.””
An additional insight I got from the apostle Paul’s letter is even before Jesus did his sacrifice, God “was
forgiving the sins that occurred in the past”. How was that possible? The footnote explained
“was forgiving the sins that occurred in the past: Jehovah began to forgive sins even before Jesus provided
the ransom to redeem Adam’s descendants from imperfection, sin, and death. This became possible from the
moment Jehovah began to reveal his purpose to provide an “offspring” who would save believing mankind. (Ge
3:15; 22:18; Isa 53:5, 6, 10-12; Mt 20:28; Ga 3:19) From the viewpoint of God Almighty, the ransom was as
good as paid; he had absolute confidence in the willingness of his Son to provide this sacrifice. (Ps 40:6-8; Heb
10:7-10) Nothing could ever prevent God from fulfilling his purpose. (Nu 23:19; Isa 46:10; Tit 1:2) Thus, God
could pardon repentant sinners while at the same time maintain his own justice. (De 32:4; Ps 32:1, 2, 5; Isa
1:18) He could also declare faithful humans righteous in a relative sense, without compromising his standards
of righteousness. (Ge 15:1, 6; Eze 14:14; Mt 23:35; Jas 2:23-25) Likewise, Jesus, while on earth as God’s
representative, had the authority to forgive sins in advance of the ransom by applying the value of his yet future
sacrifice to individuals of faith.—Mt 9:2-6; Lu 7:36-50; Heb 2:9; see Glossary, “Ransom,” “Righteousness.””
The apostle Paul then concludes this chapter with the strong conclusion of how humans can achieve
righteousness before God
“Where, then, is the boasting? There is no place for it. Through what law? That of works? No indeed, but
through the law of faith. For we consider that a man is declared righteous by faith apart from works of law. Or is
he the God of the Jews only? Is he not also the God of people of the nations? Yes, also of people of the nations.
Since God is one, he will declare circumcised people righteous as a result of faith and uncircumcised people
righteous by means of their faith. Do we, then, abolish law by means of our faith? Not at all! On the contrary, we
uphold law.” (3: 27-31)
The clear conclusion is that humans can attain righteousness before God only by “faith apart from works of law”.
Jehovah God can do this to both circumcised Jews and the uncircumcised non-Jews (people of the nations).
But exercising faith in Christ does not mean one disregards the law or the principles of the Law of Moses.
Faith moves one to trust God and His righteous ways. Such kind of faith is demonstrated by actions but the
actions only have merit because of the faith that moved humans to actions. Actions alone does not earn us any
merit before God. The declaration of righteousness is a free gift. One does not earn it. It is given because of
God’s undeserved kindness extended to humans and because of their faith in the ransom sacrifice paid by
Jesus.
References
[1] Lawgiver. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 224.
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45.10 Romans 4
Is “sin” an artificial construct from the Bible that according to one paper, where it wrote “Albert Ellis wrote in one
leading psychology journal that the religious notion of sin causes people to be psychologically disturbed (Ellis,
1960)”?
The apostle Paul wrote that “all have sinned and fall short of the glory of God”. What is the conflict that this
presents? The paper wrote
“Removing notions of right and wrong may provide some temporary relief from guilt, but in a Christian worldview
it also precludes the possibility of grace. Properly conceived, a Christian theology of sin does not leave a person
in a state of despair or distress, but points toward a gracious God who offers forgiveness, acceptance, and love.
Therapists who strip away the language of sin from Christian clients may unwittingly be taking away a source of
peace and hope by foreclosing the possibility of forgiveness and grace.” [1]
Another paper wrote about their research and the function of guilt
“Importantly, the current studies’ emphasis on moral identity concerns does not preclude the potential that guilt
may serve other functional capacities. For example, research suggests that guilt can play an important function
in facilitating and maintain social relationships (e.g., Baumeister et al. 1994). This work views guilt as an
evolved mechanism which signals that one has caused harm or distress to a relationship partner and motivates
efforts to repair the damaged relationship (Keltner et al. 2006). Combining this insight with the current project
raises the possibility that guilt-induced expressions of moral outrage may also serve a relationship maintenance
function: Expressions of outrage may serve to mend a relationship by signaling one’s concern for, and
commitment to fighting on behalf of an injured party.” [2]
The apostle Paul continues discussing how humans can gain righteousness before God because all “have
sinned and fall short of the glory of God”. What can we learn from Abraham in the Bible about being considered
righteous before God? Time to dig.
Paul wrote about Abraham and how he gained righteousness before God
“That being so, what will we say was gained by Abraham, our forefather according to the flesh? For instance, if
Abraham was declared righteous as a result of works, he would have reason to boast, but not with God. For
what does the scripture say? “Abraham put faith in Jehovah, and it was counted to him as righteousness.” Now
to the man who works, his pay is not counted as an undeserved kindness but as something owed to him.” (4:1-4)
‘Abraham put faith in Jehovah’. That was the key point. God counted it to him as righteousness. The footnote
explained the Greek word for “counted”
“counted: Or “credited.” In Romans chapter 4, the Greek word lo·giʹzo·mai is ten times rendered “counted” or
“counts” (vss. 3, 4, 5, 6, 9, 10, 11, 22, 23, 24) and one time rendered “take into account” (vs. 8). This Greek
verb was used in ancient times for numerical calculations, such as in accounting. It could refer to calculations
entered on either the debit or the credit side. Abraham’s faith combined with works “was counted [credited, or
attributed] to him as righteousness.” (Ro 4:20-22) This does not mean that he and other faithful men and
women of pre-Christian times were free of sin. However, God took into account their faith in his promise and
their efforts to follow his commands. (Ge 3:15; Ps 119:2, 3) Thus, God accounted them guiltless, as compared
with the rest of mankind, who had no standing with him. (Ps 32:1, 2; Eph 2:12) Of course, faithful ones like
Abraham recognized their need for redemption from sin and were awaiting God’s due time to provide it. (Ps
49:7-9; Heb 9:26) Meanwhile, because of their faith, Jehovah could have dealings with such imperfect humans
and bless them without compromising his own perfect standards of justice.—Ps 36:10.”
The Bible-based encyclopedia Insight explained
“So, also, Abraham’s faith, combined with works, was “counted [reckoned, credited, or attributed] to him as
righteousness.” (Ro 4:20-22) This, of course, does not mean that he and other faithful men of pre-Christian
times were perfect or free from sin; yet, by virtue of their exercise of faith in God’s promise concerning the
“seed” and because they were striving to follow God’s commands, they were not classed as unrighteous with no
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standing before God, like the rest of the world of mankind. (Ge 3:15; Ps 119:2, 3) Jehovah lovingly accounted
them guiltless, when compared with the world of mankind alienated from God. (Ps 32:1, 2; Eph 2:12) Thus, God
could, by reason of their faith, have dealings with such imperfect men and bless them, doing so while still
remaining true to his own perfect standards of justice. (Ps 36:10) However, such ones recognized their need for
redemption from sin and were awaiting God’s due time to provide it.—Ps 49:7-9; Heb 9:26.” [3]
What God did to Abraham because of his putting faith, it was nothing that Abraham deserved. It was
undeserved kindness. The footnote commented
“as an undeserved kindness: Or “as a gift.” A worker is entitled to his pay. He does not consider it a gift or a
special kindness. By contrast, God’s releasing imperfect humans from condemnation to death and declaring
them righteous by faith is a kindness totally undeserved. It is unearned and unmerited and is motivated solely
by the generosity of the Giver.—Ro 3:23, 24; 5:17; 2Co 6:1; Eph 1:7; see Glossary, “Undeserved kindness.””
Paul adds
“On the other hand, to the man who does not work but puts faith in the One who declares the ungodly one
righteous, his faith is counted as righteousness. Just as David also speaks of the happiness of the man to
whom God counts righteousness apart from works: “Happy are those whose lawless deeds have been
pardoned and whose sins have been covered; happy is the man whose sin Jehovah will by no means take into
account.” (4: 5-8)
The footnote explains the key terms “pardon” and “cover”
“pardoned: Or “forgiven.” The Greek word a·phiʹe·mi basically means “to let go” (Joh 11:44; 18:8), but it can
also have the meanings “to cancel a debt” (Mt 18:27, 32) and, in a figurative sense, to “forgive” sins (Mt 6:12).
(See study notes on Mt 6:12.) This term is also used in the Septuagint at Ps 32:1 (31:1, LXX), from which Paul
here quotes.”
“covered: Or “forgiven.” The Greek word e·pi·ka·lyʹpto appears only here in the Christian Greek Scriptures. It
literally means “to cover over” but is here used figuratively as a synonym for “to forgive.” Paul here quotes from
Ps 32:1, and in the Septuagint (Ps 31:1), this same Greek verb renders a Hebrew verb meaning “to cover” in
the sense of forgiving sins.”
The act of forgiveness brings relief to the conscience bothered by guilt. The quoted verse by apostle Paul
celebrates that freedom from the burden of guilt. Paul drove home the point that humans can only attain a
righteous status by faith and through undeserved kindness humans receive forgiveness of sins. This way, we
receive a clean conscience.
We don’t earn it by our works. But just like with Abraham, through faith, God counted it as righteousness to him.
This gives humans a clean conscience as a result and an opportunity to be part of God’s greater purpose about
the Kingdom of God.
References
[1] McMinn, Mark, et al. “Professional Psychology and the Doctrines of Sin and Grace: Christian Leaders’
Perspectives”, Faculty Publications - Grad School of Clinical Psychology, 2006, p. 3.
[2] Rothschild, Zachary and Keefer, Lucas. “A Cleansing Fire: Moral outrage alleviates guilt and buffers threats
to one’s moral identify”, Motivation and Emotion, February 2017, p. 19.
[3] Declare Righteous. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 604.
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How did Paul establish the example of Abraham to prove that humans can be counted righteous by God
through faith rather than through the law or works of the law? Paul makes a powerful use of questions to make
his audience think deeply of Abraham and God. Time to dig,
Paul wrote
“Does this happiness, then, only come to circumcised people or also to uncircumcised people? For we say:
“Abraham’s faith was counted to him as righteousness.” Under what circumstances, then, was it counted as
righteousness? When he was circumcised or uncircumcised? He was not yet circumcised but was
uncircumcised. And he received a sign—namely, circumcision—as a seal of the righteousness by the faith he
had while in his uncircumcised state, so that he might be the father of all those having faith while uncircumcised,
in order for righteousness to be counted to them; and so that he might be a father to circumcised offspring, not
only to those who adhere to circumcision but also to those who walk orderly in the footsteps of the faith that our
father Abraham had while in the uncircumcised state.” (4: 9-12)
Paul raised important questions to his readers - under what circumstances, then, was it counted as
righteousness? When he was circumcised or uncircumcised? Using these questions, Paul was able to point out
the fact that faith was the basis and not circumcision. What was the role of circumcision then? Paul wrote that it
was “as a seal”. The footnote commented on Paul’s use of the term “seal”
“a seal: Or “a guarantee; a confirmation.” Here the term “seal” is used figuratively in the sense of a mark of
possession, or ownership. Abraham’s circumcision was “a seal” confirming the righteousness by faith that he
already had.—Compare study note on Joh 3:33.”
In what sense was Abraham as cited by Paul “the father of all those having faith while uncircumcised”? A Bible-
based publication explained
“Did not men before Abraham, such as Abel, Enoch, and Noah, show faith? Yes, but it is with Abraham that the
covenant was made to bless all nations of the earth. (Genesis 22:18) He thus became the figurative father of all
who would put faith in the promised Seed. (Galatians 3:8, 9) In a sense, Abraham can be considered our father,
for his faith serves as an example to be imitated. His whole life may be viewed as an expression of faith, for it
consisted of numerous tests and trials. Indeed, long before Abraham faced what might be called his supreme
test of faith—the command to offer up his son Isaac—Abraham proved his faith in many lesser trials. (Genesis
22:1, 2)” [1]
The footnote also highlighted the fact that Abraham was the father of faith of the non-Jews
“the father of all those having faith: In a spiritual sense, Abraham is the father not only of his natural
offspring who were faithful to God but of all disciples of Jesus Christ. Paul highlights the fact that Abraham
began to show faith before his circumcision. (Ro 4:10) This made him “the father” of uncircumcised non-Jews,
or Gentiles, who put faith in Jesus. Therefore, all in the diverse Christian congregation in Rome could by reason
of their faith and obedience call Abraham their father.—See study note on Ro 4:17.”
By Paul’s reasoning, the Jews are not the only ones who can call Abraham their father. Next, Paul linked
Abraham’s faith with the promise
“For it was not through law that Abraham or his offspring had the promise that he should be heir of a world, but
it was through righteousness by faith. For if those who adhere to law are heirs, faith becomes useless and the
promise has been abolished. In reality the Law produces wrath, but where there is no law, neither is there any
transgression.” (4: 13-15)
The promise given to Abraham was also by faith and not by law. On the other hand, it was the Law that made
sin visible. The Bible-based encyclopedia Insight expands on the Greek word used by Paul as an equivalent of
sin “transgression”
“Sin may take the form of a “transgression.” The Greek pa·raʹba·sis (transgression) refers basically to an
“overstepping,” that is, going beyond certain limits or boundaries, especially as in breaking a law. Matthew uses
the verb form (pa·ra·baiʹno) in recounting the question of the Pharisees and scribes as to why Jesus’ disciples
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‘overstepped the tradition of men of former times,’ and Jesus’ counterquestion as to why these opposers
‘overstepped the commandment of God because of their tradition,’ by which they made God’s word invalid. (Mt
15:1-6) It also can mean a “stepping aside,” as in Judas’ ‘deviating’ from his ministry and apostleship. (Ac 1:25)
In some Greek texts the same verb is used when referring to one who “goes beyond, and does not abide in the
doctrine of the Anointed one.”—2Jo 9, ED.
In the Hebrew Scriptures there are similar references to sinning by persons who “overstepped,” ‘sidestepped,’
“bypassed,” or ‘passed beyond’ (Heb., ʽa·varʹ) God’s covenant or specific orders.—Nu 14:41; De 17:2, 3; Jos
7:11, 15; 1Sa 15:24; Isa 24:5; Jer 34:18.” [2]
So, sin is not just missing the mark but also includes the thought of “overstepping” beyond what God required.
Now, Paul links not just righteousness by faith but also with “undeserved kindness” often translated by other
English Bible as “grace”
“That is why it is through faith, so that it might be according to undeserved kindness, in order for the promise to
be sure to all his offspring, not only to those who adhere to the Law but also to those who adhere to the faith of
Abraham, who is the father of us all. (This is just as it is written: “I have appointed you a father of many nations.”)
This was in the sight of God, in whom he had faith, who makes the dead alive and calls the things that are not
as though they are.” (4: 16, 17)
When Paul wrote “be sure to all his offspring”, he clarified that this is not just for the Jews by adding “not only to
those who adhere to the Law”. The footnote affirmed this
“just as it is written: That is, at Ge 17:5, where Jehovah told Abram: “I will make you a father of many
nations.” This promise was the basis for Jehovah’s changing Abram’s name to Abraham, meaning “Father of a
Crowd (Multitude); Father of Many.” The promise was fulfilled in the following way: Abraham’s son Ishmael
fathered “12 chieftains according to their clans.” (Ge 25:13-16; 17:20; 21:13, 18) The six sons of Abraham by
Keturah produced additional nations that trace their ancestry back to Abraham. (Ge 25:1-4; 1Ch 1:28-33; Ro
4:16-18) And from Abraham’s son Isaac sprang the Israelites and the Edomites. (Ge 25:21-26) Also, in a
spiritual sense, Abraham became a father to people of many national groups, including those of the Christian
congregation in Rome, who “adhere to the faith” of Abraham.—Ro 4:16.”
Why could Paul say that God can “call things that are not as though they are”? The footnote explained
“who . . . calls the things that are not as though they are: That is, because God’s purposes are absolutely
certain of fulfillment. (Isa 55:10, 11) Paul here alludes to God’s promise to Abram that he would become “a
father of many nations,” although Abram and Sarai were yet childless. (Ge 17:4-6) It was as though Abraham’s
sons and their descendants existed long before they were born. This Greek phrase at the end of verse 17 could
also be rendered “who . . . calls into existence what does not exist.” That rendering would highlight the creative
power of God, which was certainly involved in causing Abraham to become “a father of many nations.””
References
[1] “Abraham—An Example of Faith”, The Watchtower, August 15, 2001, p. 14.
[2] Sin, I. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 967.
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How did the apostle Paul link hope with faith? Time to dig.
Paul wrote
“Although beyond hope, yet based on hope, he had faith that he would become the father of many nations
according to what had been said: “So your offspring will be.” And although he did not grow weak in faith, he
considered his own body, now as good as dead (since he was about 100 years old), as well as the deadness of
the womb of Sarah. But because of the promise of God, he did not waver in a lack of faith; but he became
powerful by his faith, giving God glory and being fully convinced that what He had promised He was also able to
do. Therefore, “it was counted to him as righteousness.”” (4: 18-22)
Hope and faith work together. God made a promise that gave hope to Abraham to have his own child. But as
Paul said at the time both Abram (Abraham’s original name) and Sarai (Sarah’s original name) were already
way past child-bearing age or according to Paul “now good as dead”. But Abraham’s faith did not waiver.
Abraham was “fully convinced” that God can fulfill His promise. This powerful faith gave Abraham strong hope.
The Bible-based encyclopedia Insight explained this link
“In turn, faith makes the hope brighter and stronger. The apostle Paul, in order to strengthen Christians, cites
the fine example of Abraham. When Abraham and his wife Sarah were, from a human standpoint, beyond the
hope of having children, it is said: “Although beyond hope, yet based on hope he had faith, that he might
become the father of many nations in accord with what had been said: ‘So your seed will be.’” Abraham knew
that as far as producing children was concerned, his body and that of Sarah were “deadened.” But he did not
grow weak in faith. Why? “Because of the promise of God he did not waver in a lack of faith, but became
powerful by his faith.”—Ro 4:18-20.” [1]
The footnote added to explain the Greek term “deadness”
“deadness: Or “barrenness.” The Greek word neʹkro·sis is related to the verb ne·kroʹo, which is used earlier in
the sentence and rendered as good as dead. Sarah (Sarai) was barren, but then her reproductive powers
were miraculously revived after she was past the age of childbearing. (Ge 11:30; 18:11) Paul also described
Abraham as a man “who was as good as dead.” (Heb 11:11, 12) So in a sense, both Abraham and Sarah
experienced something comparable to a resurrection when their reproductive powers were restored and they
were given the ability to have a child.—Ge 18:9-11; 21:1, 2, 12; Ro 4:20, 21.”
Regarding Abraham’s faith, Paul used a Greek term in not wavering
“waver: The Greek word di·a·kriʹno conveys the idea of being uncertain, divided in one’s mind, indecisive. This
Greek word is also rendered “to doubt.”—Mt 21:21; Mr 11:23; Ac 10:20; 11:12; Jas 1:6.”
What is the value of God’s action to Abraham? The apostle Paul himself drives the conclusion
“However, the words “it was counted to him” were not written for his sake only, but also for our sake, to whom it
will be counted, because we believe in Him who raised Jesus our Lord up from the dead. He was handed over
for the sake of our trespasses and was raised up for the sake of declaring us righteous.” (4: 23-25)
There will be other individuals, including the ones in the congregation in Rome, who be included in “to whom it
will be counted”, righteousness through faith.
Through faith in the ransom sacrifice of the Lord Jesus, who was raised up from the dead, and not by works of
law, the Roman Christians - Gentile and Jews- can be declared righteous.
References
[1] Hope. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1138.
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45.11 Romans 5
Why do humans grow old and die? The Bible offers a simple explanation and the way out. The apostle Paul
wrote
“Therefore, now that we have been declared righteous as a result of faith, let us enjoy peace with God through
our Lord Jesus Christ, through whom we also have obtained access by faith into this undeserved kindness in
which we now stand; and let us rejoice, based on hope of the glory of God.” (5: 1, 2)
The apostle has already built the solid reasons why the only way to be declared righteous is by faith, citing the
example of Abraham and what Jehovah God did for Abraham, he now encourages his audience, Christians in
the congregation in Rome to enjoy “this peace with God through our Lord Jesus Christ”. This peace comes with
the undeserved kindness from God. The apostle Paul calls this a reason to rejoice.
Paul then described a series of traits that built upon each other to strengthen a Christian’s faith
“Not only that, but let us rejoice while in tribulations, since we know that tribulation produces endurance;
endurance, in turn, an approved condition; the approved condition, in turn, hope, and the hope does not lead to
disappointment; because the love of God has been poured out into our hearts through the holy spirit, which was
given to us.” (5: 3-5)
The traits builds on endurance, approved condition, and hope. What is this trait “endurance”? The footnote
explained
“endurance: The Greek noun hy·po·mo·neʹ is used in the Scriptures to denote the courageous, steadfast, or
patient “endurance” of a person who does not lose hope in the face of obstacles, persecutions, trials, or
temptations. The related verb hy·po·meʹno, rendered “to endure,” literally means “to remain (stay) under.” It is
often used in the sense of “remaining instead of fleeing; standing one’s ground; persevering; remaining
steadfast.” (Mt 10:22; Ro 12:12; Heb 10:32; Jas 5:11) When a Christian patiently and steadfastly endures trials
with divine help, he proves that he has endurance.”
So, when a Christian encounters a trial or tribulation, though definitely it is unpleasant, but it develops in the
Christian the capacity to endure. When a Christian learned to endure, God is happy that the Christian endured,
and so gets an approved condition from Him. The approved condition strengthens his hope. The footnote
exlpained the Greek word used for “hope”
“hope: In the Bible, the basic sense of the Greek term el·pisʹ, used here, is “expectation of good.” In this
context, Paul mentions hope last in a series—after tribulation, endurance, an approved condition. So he is
obviously not referring to the initial hope gained by accepting the good news from God. Rather, he is referring to
a reinforced hope that a Christian can gain after enduring. When a Christian faithfully endures trials, he realizes
that he has God’s approval. This realization strengthens his initial hope.—Heb 6:11.”
Paul then expands on the basis of this hope - of Christ dying for us that humans maybe declared righteous and
obtain salvation. Paul wrote
“For, indeed, while we were still weak, Christ died for ungodly men at the appointed time. For hardly would
anyone die for a righteous man; though perhaps for a good man someone may dare to die. But God
recommends his own love to us in that, while we were yet sinners, Christ died for us. Much more, then, since
we have now been declared righteous by his blood, will we be saved through him from wrath. For if when we
were enemies we became reconciled to God through the death of his Son, how much more we will be saved by
his life, now that we have become reconciled. Not only that, but we are also rejoicing in God through our Lord
Jesus Christ, through whom we have now received the reconciliation.” (5: 6-11)
The death of Christ, an expression of God’s love to humans, while humans were in their sinful state, paved the
way for reconciliation. That reconciliation made being declared righteous possible and “be saved through him
from the wrath”.
The footnote commented on this aspect of reconciliation based on the Greek word used
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“reconciled to God: The Greek verb ka·tal·lasʹso, used twice in this verse and twice in the passage at 2Co
5:18, 19, has the basic meaning “to change; to exchange.” It came to mean “to change from hostility to a
friendly relationship.” As used of man’s relationship with God, it means to bring back into harmony or to cause
to be friendly again. Paul used this verb when speaking of a woman’s being “reconciled with her husband” from
whom she was separated. (1Co 7:11) The related verb di·al·lasʹso·mai appears at Mt 5:24 in Jesus’ instructions
to “make . . . peace with your brother” before presenting an offering on the altar. (See study note on Mt 5:24.)
Mankind needs to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and
imperfection on to all his descendants. As a result, mankind is in a state of alienation from God; they are at
enmity with God, whose standards do not allow for his condoning wrongdoing.—Ro 5:12; 8:7, 8.”
Why do humans need this reconciliation with God? Paul explained it simply next
“That is why, just as through one man sin entered into the world and death through sin, and so death spread to
all men because they had all sinned—. For sin was in the world before the Law, but sin is not charged against
anyone when there is no law. Nevertheless, death ruled as king from Adam down to Moses, even over those
who had not sinned in the same way that Adam transgressed, who bears a resemblance to the one who was to
come.” (5: 12-14)
Death became mankind’s outcome because one man, Adam, brought sin to mankind. The footnote expanded
on this
“because they had all sinned—: In this verse, Paul explains the basic truth about how sin and death spread to
all humans. This explanation agrees with the theme of the book of Romans: God is impartial and holds out the
possibility of salvation to all sinful humans having faith in Jesus’ ransom sacrifice. Paul explains that both Jews
and non-Jews are sinners and need to exercise faith in Jehovah God and in the ransom of his Son to gain a
righteous standing with God. (Ro 1:16, 17) The world mentioned here refers to the world of mankind. (See
study note on Joh 3:16.) The dash at the end of the verse (some scholarly editions of the Greek text also have a
dash here) indicates a break in Paul’s reasoning that seems to resume in verse 18.”
In those verses, the apostle Paul answered the basic question why do humans grow old and die. The answer is
Adam passed on to his offspirng sin and its consequence, death. Regarding death, the footnote explained
Paul’s metaphor of death as king
“death ruled as king: Death is here described as a “king” ruling over people from the time of Adam; it rules
along with another “king,” sin. (Ro 6:12) These kings figuratively enforce their “law,” or strong influence, over
mankind in that inherited imperfection causes humans to sin, which brings death. (Ro 7:23; see study note on
Ro 8:2.) With Christ’s coming to earth and the provision of the ransom, undeserved kindness began exercising
a superior kingship over those accepting God’s gift, “leading to everlasting life.”—Ro 5:15-17, 21.”
In what way did Adam bore a resemblance to Jesus? The footnote explained
“who bears a resemblance to the one who was to come: The first human, Adam, bears a resemblance to
Jesus Christ, whose coming was promised in the garden of Eden when Jehovah God was about to sentence
Adam and Eve. (Ge 3:15) Adam and Jesus were both perfect humans. Also, both were fathers; Adam was the
natural father of the sinful human race. (Ge 1:28) Jesus is a father in the sense of being God’s Chief Agent of
life and the “Eternal Father” of obedient humans. (Isa 9:6; Ac 3:15) Adam disobeyed God and became father to
a race of sinners; their Redeemer, Jesus, had to be a perfect man like Adam in order to cancel their debt of sin.
This is in harmony with the principle “life . . . for life.” (De 19:21) Thus, Paul said at 1Co 15:45: “It is written: ‘The
first man Adam became a living person.’ The last Adam became a life-giving spirit.” The Greek word rendered
“resemblance” is tyʹpos, literally meaning “type” or “pattern,” so the phrase “who bears a resemblance to the
one” could also be rendered “who is a type (pattern) of him.” However, Jesus’ absolute obedience to Jehovah
bore no resemblance to Adam’s rebellious disobedience.”
But there is a way out. Paul will detail this in the concluding part of this chapter.
References
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How did Paul explain the contrast between Jesus and Adam when it came to being condemned as sinners but
declared righteous by faith? Time to dig.
Paul wrote
“But the gift is not like the trespass. For if by one man’s trespass many died, how much more did the
undeserved kindness of God and his free gift by the undeserved kindness of the one man, Jesus Christ, abound
to many! Also, it is not the same with the free gift as with the way things worked through the one man who
sinned. For the judgment after one trespass was condemnation, but the gift after many trespasses was a
declaration of righteousness. For if by the trespass of the one man death ruled as king through that one, how
much more will those who receive the abundance of the undeserved kindness and of the free gift of
righteousness rule as kings in life through the one person, Jesus Christ!” (5: 15-17)
A Bible-based publication commented on how the gift of forgiveness and declaration of righteousness is
different from the trespass passed on to the children of Adam
““It is not with the gift as it was with the trespass,” Paul wrote. Adam was guilty of that trespass, and he justly
received an adverse sentence—he died. Yet, he was not the only one to die. We read: “By [that] one man’s
trespass many died.” The just sentence on Adam demanded the same for all his imperfect progeny, including
us. Still, we can take comfort in knowing that the perfect man, Jesus, could produce an opposite result. What is
the result? We see the answer in Paul’s mention of “a declaring of [men of all kinds] righteous for life.”—Rom.
5:18.
What is the sense of the Greek words underlying the expressions “declaration of righteousness” and “declaring
of them righteous”? One Bible translator wrote of the concept: “It is a legal metaphor that makes a quasi-legal
point. It speaks of a change in a person’s status in relation to God, not of an inner change in the person . . . The
metaphor pictures God as the judge who has reached a decision in favor of the accused, who had been brought
before God’s court, so to speak, on a charge of unrighteousness. But God acquits the accused.”
On what basis could the righteous “Judge of all the earth” acquit an unrighteous person? (Gen. 18:25) Laying
the groundwork, God lovingly sent his only-begotten Son to earth. Jesus did his Father’s will perfectly, despite
temptations, extreme ridicule, and abuse. He kept his integrity even to the extent of dying on a torture stake.
(Heb. 2:10) In sacrificing his perfect human life, Jesus offered a ransom that might release, or redeem, Adam’s
offspring from sin and death.—Matt. 20:28; Rom. 5:6-8.”
The apostle Paul also mentioned those who are recipients of the undeserved kindness will “rule as kings in life”.
In what sense is Paul talking about “rule as kings”? Paul had been using the metaphor “king” with respect to sin
and death. Is this another metaphor? A Bible-based publication explained
“Think what a gift it is for the Almighty to forgive the sin a person inherited as well as the wrongs he committed!
You could not count how many sins individuals committed before becoming Christians; yet, on the basis of the
ransom, God can forgive those sins. Paul wrote: “The gift resulted from many trespasses in a declaration of
righteousness.” (Rom. 5:16) The apostles and others receiving this loving gift (being declared righteous) would
have to continue to worship the true God in faith. With what future reward? “Those who receive the abundance
of the undeserved kindness and of the free gift of righteousness [will] rule as kings in life through the one
person, Jesus Christ.” Indeed, the gift of righteousness works in the opposite direction. The gift has life as its
outcome.—Rom. 5:17; read Luke 22:28-30.
Those receiving that gift, being declared righteous, become God’s spiritual sons. As joint heirs with Christ, they
have the prospect of being resurrected to heaven as actual spirit sons to “rule as kings” with Jesus Christ.—
Read Romans 8:15-17, 23.” [2]
Now, Paul shows the superiority of the sacrifice of Jesus versus that of Adam who passed on sin to mankind
“So, then, as through one trespass the result to men of all sorts was condemnation, so too through one act of
justification the result to men of all sorts is their being declared righteous for life. For just as through the
disobedience of the one man many were made sinners, so also through the obedience of the one person many
will be made righteous. Now the Law came on the scene so that trespassing might increase. But where sin
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abounded, undeserved kindness abounded still more. To what end? So that just as sin ruled as king with death,
so also undeserved kindness might rule as king through righteousness leading to everlasting life through Jesus
Christ our Lord.” (5: 18-21)
Paul emphasized the contrast, one man’s trespass, Adam’s, resulted to condemnation to all men. One act of
justification with Jesus, resulted to all men being declared righteous for life. What is this “one act of justification”?
“one act of justification: Or “one righteous act.” The Greek word di·kaiʹo·ma may denote an action that meets
the expectations of what is right or just. In this context, it refers to Jesus’ entire life course of flawless integrity to
God, including his sacrifice. Jesus was the only human who through test stood righteous before God on his own
merit. His “act of justification” resulted in his being acknowledged as righteous by God. It also qualified him to
serve as God’s anointed King-Priest in heaven and provided the basis for declaring righteous those who
exercise faith in him.—Ro 3:25, 26; 4:25; 5:17-19.”
The Bible-based encyclopedia Insight added this explanation about Jesus
“By his entire life course of integrity to God, including his sacrifice, Jesus Christ accomplished the “one act of
justification” that proved him qualified to serve as God’s anointed King-Priest in heaven. (Ro 5:17, 18) By his
resurrection from the dead to life as a heavenly Son of God, he was “declared righteous in spirit.” (1Ti 3:16)
Heavenly creatures proclaimed him “worthy to receive the power and riches and wisdom and strength and
honor and glory and blessing,” as one who was both lionlike in behalf of justice and judgment and also lamblike
in giving himself as a sacrifice for the saving of others. (Re 5:5-13) He had accomplished his primary purpose of
sanctifying his Father’s name. (Mt 6:9; 22:36-38) This he did, not just by using that name, but by revealing the
Person it represents, displaying his Father’s splendid qualities—his love, wisdom, justice, and power—enabling
persons to know or experience what God’s name stands for. (Mt 11:27; Joh 1:14, 18; 17:6-12) And above all, he
did it by upholding Jehovah’s universal sovereignty, showing that his own Kingdom government would be based
solidly on that Supreme Source of authority. Therefore it could be said of him: “God is your throne forever.”—
Heb 1:8.” [3]
Paul has been showing the contrast between what Adam did and what Jesus did for mankind. Adam brought
sin and death to mankind. Jesus brought undeserved kindness and righteousness to mankind, including the
hope of reigning with Him in the heavenly Kingdom of God.
Paul started off that getting declared as righteous is a gift, an act of undeserved kindness. It is not tied to the
works of the Law, the Law of Moses. No one will be righteous under the Law because the Law exposed sin to
the Jews, making them transgressors. No Jew was ever successful and faithful in obeying ALL the Law. Their
hope is the one act of justification through the Lord Jesus.
In other words, Paul was combating the idea that Christians still need to live by the Law of Moses in order to
attain salvation. The apostle’s point is clear. It is not necessary since getting declared righteous is a gift from
God’s undeserved kindness.
References
[1] “God Recommends His Love to Us”, The Watchtower, June 15, 2011, p. 12.
[2] Ibid., p. 14.
[3] Jesus Christ. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 72.
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45.12 Romans 6
45.12.1 Roman 6 - Part 1
How does physical death free up Christians from their sins? How does undeserved kindness or grace play into
a human’s life? How is the death of Jesus play into a Christian’s life? Time to dig.
Paul wrote
“What are we to say then? Should we continue in sin so that undeserved kindness may increase? Certainly not!
Seeing that we died with reference to sin, how can we keep living any longer in it?” (6: 1, 2)
The question raised by Paul helped me understand that although being a sinner and with the hope of being
declared righteous, that does not give me the freedom to continue in sin, or doing things that overstep God’s
righteous standard or miss the mark of God’s standard of righteousness. That would be abusing that freedom.
Paul uses death as a metaphor in his introduction to this chapter. The Bible-based encyclopedia Insight
explained the use of the death metaphor
“And since physical death discharges one from any debts or obligations existing up to that time (Ro 6:7), a
Christian’s being freed or liberated from sin (Ro 6:2, 11) and from the condemnation of the Mosaic Law (Ro 7:2-
6) is also likened to death, such one having ‘died’ to his former situation and obligations. The one figuratively
dying in such a way, of course, is still alive physically and is now free to follow Christ as a slave to
righteousness.—Ro 6:18-20; Ga 5:1.” [1]
But Paul does not always use death as a metaphor. In the next thought unit of Paul, he uses death as a
physical experience and not as a metaphor. Paul wrote
“Or do you not know that all of us who were baptized into Christ Jesus were baptized into his death? So we
were buried with him through our baptism into his death, in order that just as Christ was raised up from the dead
through the glory of the Father, so we also should walk in a newness of life. If we have become united with him
in the likeness of his death, we will certainly also be united with him in the likeness of his resurrection.For we
know that our old personality was nailed to the stake along with him in order for our sinful body to be made
powerless, so that we should no longer go on being slaves to sin. For the one who has died has been acquitted
from his sin.” (6: 3-7)
Here, Paul uses death as a literal, physical experience when referring to Jesus and “his death”. How then is a
Christian “baptized into Christ Jesus” and “baptized into his death”? The footnote explained
“baptized into Christ Jesus: At the time of Jesus’ baptism in water, God anointed him with holy spirit, making
him Christ, or Anointed One. (Ac 10:38) At the time of his anointing, Jesus was also begotten as a son of God in
a spiritual sense. (See study note on Mt 3:17.) After God baptized Jesus with holy spirit, the way was open for
Jesus’ followers also to be baptized with holy spirit. (Mt 3:11; Ac 1:5) Those who, like Jesus, become spirit-
begotten sons of God have to be “baptized into Christ Jesus,” that is, into the anointed Jesus. When Jehovah
anoints followers of Christ with holy spirit, they are united with Jesus and become members of the congregation,
that is, the body of Christ, he being the head. (1Co 12:12, 13, 27; Col 1:18) Such followers of Christ are also
“baptized into his death.”
The other footnote explained the second term “baptized into his death”
“baptized into his death: Or “immersed into his death.” Paul here uses the Greek term ba·ptiʹzo (to dip; to
immerse). After his baptism in water in 29 C.E., Jesus began to undergo another baptism, the sacrificial course
that is described at Mr 10:38. (See study note.) This baptism continued throughout his ministry. It was
completed when he was executed on Nisan 14, 33 C.E., and raised up from the dead three days later. When
mentioning this baptism, Jesus also indicated that his followers would be baptized “with the baptism with which
[he was] being baptized.” (Mr 10:39) Spirit-anointed members of Christ’s body are “baptized into [Jesus’] death”
in that they, like Jesus, enter a life of sacrifice, which includes giving up any hope of everlasting life on earth.
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This baptism continues throughout their life course of integrity under test. It is completed when they die and are
raised to life as spirit creatures.—Ro 6:4, 5.”
In the same thought unit, Paul uses death as a metaphor when he wrote “the old personality was nailed to the
stake”. The footnote first explained the reference to the old personality and then the metaphor of being nailed to
the stake. The first footnote explained the “old personality”
“our old personality: Or “our old self; the person we used to be.” Lit., “our old man.” The Greek word
anʹthro·pos basically refers to “a human being,” male or female.”
The second footnote explained the death metaphor
“was nailed to the stake along with him: The Gospels use the Greek verb syn·stau·roʹo of those who were
literally executed alongside Jesus. (Mt 27:44; Mr 15:32; Joh 19:32) A number of times in his letters, Paul
mentions Jesus’ execution on the stake (1Co 1:13, 23; 2:2; 2Co 13:4), but here he uses the term in a figurative
sense. He shows that Christians have put their old personality to death through faith in the executed Christ.
Paul used this term in a similar way in his letter to the Galatians, where he wrote: “I am nailed to the stake along
with Christ.”—Ga 2:20.”
What was the purpose of the old personality being metaphorically “nailed to the stake”? Paul himself answered,
“in order for our sinful body to be made powerless, so that we should no longer go on being slaves to sin.”
Although still a sinner, a Christian no longer submits to the call or temptation of sin. A Christian can reject or say
No to the attraction of or demands of sin.
Paul ends this part with the statement that “the one who has died has been acquitted from his sin”. Is dying
here a metaphor? Some Bible commentators take it to mean that way. It is not about literal dying but a spiritual
dying. If that were the case, how is a Bible reader to read the apostle Paul’s statement that “the wages sin pays
is death”? In these verses here, if other Bible commentators were right, dying here is positive. Paul had used
death or dying as a metaphor for ceasing to commit sin or being slaves of sin, making it powerless just like one
who is literally dead. It is an active choice to die metaphorically to sin.
But in his last statement when read in parallel with the “wages sin pays is death”, that is not positive. That is a
negative. It is a judgment for being a sinner, to die. Death here is not a positive metaphor as in the previous
usage. So, the other commentators are in the wrong direction to presume that the dying that leads to acquittal is
spiritual. In the two critical verses, Paul is not painting death in a positive sense as in ceasing to commit sin as a
lifestyle. Rather, in those two verses, death is a punishment, the result of or wages for the sinner. Death is the
result of sin. Hence, once the wages have been paid, one can no longer be accused for the same sins. It is not
spiritual death to sin which is positive.
What is the full significance of that statement from Paul? The footnote explained
“has been acquitted: The context shows that Paul was discussing spirit-anointed Christians alive at that time.
They had been baptized into Christ Jesus and had received the valid prospect of heavenly life. However, in
order to be anointed with holy spirit and accepted as spirit-begotten sons of God, they had to die figuratively to
their former course of life as imperfect humans and have their sins forgiven by God. Then they could have
human perfection imputed to them. In discussing this with regard to anointed Christians, Paul was drawing on a
fundamental truth. He knew that the penalty for Adam’s sin was death. (Ge 2:17) So Paul reasons that one who
has died has been acquitted from sin because by means of his death, he has paid the full penalty for sin. At Ro
6:23, Paul says: “The wages sin pays is death.” So when a person has died, his sinful record no longer stands
against him. And if it were not for Jesus’ sacrifice and God’s purpose to resurrect the person, he would never
live again. Still, he would remain acquitted from sin, since God would not reexamine his case and then sentence
him to further punishment.”
References
[1] Death . Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 599.
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45.12.2 Roman 6 - Part 2

How did the apostle Paul use death, kingship, and slavery as metaphors with respect to sin? Time to dig.
Paul wrote and continues to use “death” in different context, sometimes physical, sometimes as a metaphor
“Moreover, if we have died with Christ, we believe that we will also live with him. For we know that Christ, now
that he has been raised up from the dead, dies no more; death is no longer master over him. For the death that
he died, he died with reference to sin once for all time, but the life that he lives, he lives with reference to God.
Likewise you, consider yourselves to be dead with reference to sin but living with reference to God by Christ
Jesus.” (6: 8-11)
In his next statement, Paul uses death as a physical experience, “if we have died with Christ”. This is following
his last statement that those who have died are acquitted from their sin. When Paul wrote “death is no longer
master over him”, Paul continues to use death as a physical experience. Jesus died with reference to sin once
for all time. That is physical death experience. But in his last statement, he uses death as a metaphor, “dead
with reference to sin”, an active choice to be “living with reference to God”. It is not a negative as in spiritual
death that separates one from God. This is positive spiritual death to be with God.
When Paul wrote “death is no longer master over” Jesus, he is teaching the immortality of Jesus. The Bible-
based encyclopedia Insight explained this further
“The first one described in the Bible as rewarded with the gift of immortality is Jesus Christ. That he did not
possess immortality before his resurrection by God is seen from the inspired apostle’s words at Romans 6:9:
“Christ, now that he has been raised up from the dead, dies no more; death is master over him no more.”
(Compare Re 1:17, 18.) For this reason, when describing him as “the King of those who rule as kings and Lord
of those who rule as lords,” 1 Timothy 6:15, 16 shows that Jesus is distinct from all such other kings and lords in
that he is “the one alone having immortality.”” [1]
The hope of living with the Christ in heaven is a blessing that Paul uses to be the motivation to desist from sin.
Paul wrote his exhortation using the metaphor for “king” and “resurrection”
“Therefore, do not let sin continue to rule as king in your mortal bodies so that you should obey their desires.
Neither go on presenting your bodies to sin as weapons of unrighteousness, but present yourselves to God as
those alive from the dead, also your bodies to God as weapons of righteousness. For sin must not be master
over you, seeing that you are not under law but under undeserved kindness.” (6: 12-14)
He exhorted Christians by writing “present yourselves to God as those alive from the dead”. Paul is now using
death as a positive metaphor as leaving the sinful lifestyle, to separate oneself from sin, and not death as
negative metaphor, separating oneself from God.
Other Bible readers and commentators think that Paul was using death to symbolize separation from God. Paul
is using it exactly in the opposite sense - separation from sin and being with God. Insight expands on the
second metaphor
“Death is personified as a “king” ruling over mankind from the time of Adam (Ro 5:14), along with the rule of
King Sin. (Ro 6:12) Thus, these kings are spoken of as exercising their “law” over those subject to their
dominion. (Ro 8:2) With Christ’s coming and the provision of the ransom, undeserved kindness began
exercising a superior kingship over those accepting God’s gift, “with everlasting life in view.”—Ro 5:15-17, 21.”
Paul uses death in a different sense in the next statement

“What follows? Are we to commit a sin because we are not under law but under undeserved kindness?
Certainly not! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of
the one you obey, either of sin leading to death or of obedience leading to righteousness?” (6: 15, 16)
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Christians who are under the power of sin, makes themselves slaves of sin, and sin as king over their lives. This
other metaphor of slavery was commented by the footnote
“slaves: While Paul used this term at Ro 1:1 to refer to himself, he uses it here to refer to a person who
submits either to sin leading to death or to righteousness leading to holiness. Illustrating his point with slavery,
Paul uses language that would be familiar to the Christians in Rome, some of whom were likely slaves. They
understood that a slave was obligated to keep his master’s commands. Paul’s simple but familiar illustration,
similar to Jesus’ words in the Sermon on the Mount, would prompt them to be decisive as to which master they
were serving.—Mt 6:24; Ro 6:17-20.”
A Bible-based publication offered additional note on this metaphor
“No human is totally free. Everyone is restricted in his freedom by physical laws, such as the law of gravity,
which cannot be ignored with impunity. Also in a spiritual sense, no one is totally free. Paul reasoned: “Do you
not know that if you keep presenting yourselves to anyone as slaves to obey him, you are slaves of him
because you obey him, either of sin with death in view or of obedience with righteousness in view?”—Romans
6:16.
The idea of being someone’s slave strikes most people as unpleasant. Yet, in today’s world the reality is that
people often let themselves be manipulated and influenced in so many subtle ways that they end up
involuntarily doing what others want them to do. For instance, the advertising industry and the entertainment
world endeavor to press people into a mold, establishing standards for them to follow. Political and religious
organizations get people to support their ideas and goals, not always by means of convincing arguments, but
often by appealing to a sense of solidarity or loyalty. Since Paul noted that ‘we are the slaves of those whom we
obey,’ each of us does well to ask himself, ‘Of whom am I a slave? Who exercises the greatest influence on my
decisions and my way of life? Do religious clergymen, political leaders, financial tycoons, or entertainment
personalities? Whom do I obey—God or men?’
Christians do not view obedience to God as an unwarranted infringement upon personal freedom. They willingly
exercise their freedom in the manner of their Exemplar, Jesus Christ, bringing personal desires and priorities
into line with God’s will. (John 5:30; 6:38) They develop “the mind of Christ,” submitting themselves to him as
Head of the congregation. (1 Corinthians 2:14-16; Colossians 1:15-18) This is much like a woman who marries
and willingly cooperates with the man she loves. In fact, the body of anointed Christians is spoken of as a
chaste virgin promised to the Christ in marriage.—2 Corinthians 11:2; Ephesians 5:23, 24; Revelation 19:7, 8.”
[3]
So, the apostle Paul encouraged his readers to desist from a lifestyle of sin, dying metaphorically from the
power of sin, not allowing it to control, or reign like a king, in his reader’s life but choose to be slaves of God
instead. It is evident from Paul’s language in his letter that he uses death as a positive metaphor to mean
separation from sin (not from God). Paul also uses death as physical literal experience as when Jesus died to
give up his life so those who will exercise faith in him can have eternal life. Paul also uses death as physical
when he says that those who died are acquitted from their sin.
References
[1] Immortality. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, 1189.
[2] Death. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 598.
[3] Dedication and Freedom of Choice”, The Watchtower, March 15, 1998, p. 15.
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45.12.2 Roman 6 - Part 2

What is the ultimate price if a human continues to practice sin? The Bible through the apostle Paul explained.
Paul wrote
“But thanks to God that although you were once the slaves of sin, you became obedient from the heart to that
pattern of teaching to which you were handed over. Yes, since you were set free from sin, you became slaves
to righteousness. I am speaking in human terms because of the weakness of your flesh; for just as you
presented your members as slaves to uncleanness and lawlessness leading to lawlessness, so now present
your members as slaves to righteousness leading to holiness. For when you were slaves of sin, you were free
as to righteousness.” (6: 17-20)
The apostle continues to use the metaphor of slavery. He called the Christians in Rome “once the slaves of sin”.
But with their conversion to Christianity, they “were set free from sin” as slaves. A Bible-based publication
explained this further
“For example, Paul knew that the people in Rome were acquainted with the system of slavery throughout the
Roman Empire. In fact, many of the people to whom he was writing were probably slaves. Paul therefore used
slavery as an illustration to bolster his powerful argument about a person’s choice of submission either to sin or
to righteousness.—Romans 6:16-20.
“Among the Romans,” says one reference work, “an owner could free a slave outright, or the slave could
purchase his freedom by paying his owner. Freedom could also be arranged if ownership was transferred to a
god.” A freed slave could continue to work for his master for wages. Paul evidently alluded to this practice when
he wrote of the individual’s choice of which master to obey—sin or righteousness. Christians in Rome had been
freed from sin and were now owned by God. They were free to serve God, yet they could still choose to serve
sin—the former master—if they so desired. That simple but familiar illustration would prompt those Christians in
Rome to ask themselves, ‘Which master am I serving?’” [1]
Next, Paul reminded these Christians what they were in the past
“What, then, was the fruit that you used to produce at that time? Things of which you are now ashamed. For the
end of those things is death. However, now that you were set free from sin and became slaves to God, you are
producing your fruit in the way of holiness, and the end is everlasting life. For the wages sin pays is death, but
the gift God gives is everlasting life by Christ Jesus our Lord.” (6: 21-23)
Paul again uses death here but not as a metaphor. He wrote “the end of those things is death”, referring to their
sinful practices. But they are happy now because they were set free and are now slaves of God. Paul wrote in
contrast, “the end is everlasting life”. He repeats this contrast with “wages of sin” and the “gift God gives”. The
former is death while the latter is everlasting life. This contrast is physical contrast.
The footnote explained the apostle Paul’s statement “the wages sin pays”
“the wages sin pays: Or “the wages of sin.” The Greek word o·psoʹni·on literally means “pay; wages.” At Lu
3:14 (see study note), it is used as a military term, referring to a soldier’s pay or allowance. In this context, sin is
personified as a master who pays figurative wages. The person who sins “earns” death as his “wages,” or
payment. Once a person has died and has received his “wages,” his sinful record no longer stands against him.
He would never live again were it not for Jesus’ ransom sacrifice and God’s purpose to resurrect the dead.”
The footnote explained the contrast with the wages, the “gift”
“gift: Or “undeserved gift; gracious gift.” The Greek word khaʹri·sma basically means a free and undeserved gift,
something given that is unearned and unmerited. It is related to the word khaʹris, often rendered “undeserved
kindness.” (See Glossary, “Undeserved kindness.”) Jehovah’s kindness in providing his Son as a ransom
sacrifice is a priceless gift, and those exercising faith in Jesus’ ransom sacrifice can thereby gain the gift of
everlasting life.—Joh 3:16; see Ro 5:15, 16, where the Greek word khaʹri·sma is twice rendered “gift.””
References
[1] “Becoming Progressive and Adaptable Ministers”, The Watchtower, December 1, 2005, p. 29.
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45.13 Romans 7
How did the apostle Paul use the husband-wife relationship to illustrate the dependence of Jews to the Law of
Moses? Time to dig.
The apostle Paul has successfully used the metaphor of dying and death to generate the message of
separation from the power of sin over a Christian. A Jewish Christian cannot continue to uphold the Law of
Moses to make himself righteous. Only through the undeserved kindness of God through the Lord Jesus is that
made possible.
Paul wrote
“Can it be that you do not know, brothers, (for I am speaking to those who know law) that the Law is master
over a man as long as he lives? For instance, a married woman is bound by law to her husband while he is
alive; but if her husband dies, she is released from the law of her husband. So, then, while her husband is living,
she would be called an adulteress if she became another man’s. But if her husband dies, she is free from his
law, so that she is not an adulteress if she becomes another man’s.” (7: 1-3)
The apostle Paul compared the Jew who is under Law to a wife who is under the “law of her husband”. The
Bible-based encyclopedia Insight explained this husband-wife arrangement
“Headship. A man, upon marrying a woman, brings her under a new law, “the law of her husband,” according
to which the husband can make rules and regulations for his family. (Ro 7:2, 3) He becomes her head to whom
she should be subject. (Eph 5:21-24, 33) This is a relative headship, in view of the superior headships of God
and Christ.—1Co 11:3.” [1]
But what happens when the husband dies? Paul wrote that wife “is free from his law”. How did the apostle Paul
relate this to Jews who continue to practice the Law of Moses? Paul wrote next to apply this
“So, my brothers, you also were made dead to the Law through the body of the Christ, that you might become
another’s, the one who was raised up from the dead, so that we should bear fruit to God. For when we were
living according to the flesh, the sinful passions that were awakened by the Law were at work in our bodies to
produce fruit for death. But now we have been released from the Law, because we have died to that which
restrained us, in order that we might be slaves in a new sense by the spirit and not in the old sense by the
written code.” (7: 4-6)
The dying of the husband and the consequent setting free of the wife from the “law of her husband” is now
parallel to a Jewish Christian metaphorically dying from the Law of Moses, so the Jewish Christian is now
“released from the Law”. The footnote expanded this thought
“we have been released from the Law: At Ro 7:1-6, Paul uses an illustration to explain the release from the
Mosaic Law experienced by Jewish Christians. A wife is bound to her husband as long as he lives, but if her
husband dies, her situation changes. Her marriage to her husband is no longer valid, and she is free to marry
another. This change in her situation is similar to the change a Christian experienced when he “died with
reference to sin.” (Ro 6:2, 11) The Jewish Christians “were made dead to the Law through the body of the
Christ,” which provided a ransom, allowing them to “become another’s,” that is, to come to belong to Christ. (Ro
7:4) Paul explains at Ga 3:13 that “Christ purchased us, releasing us from the curse of the Law by becoming a
curse instead of us.” The individual showing faith in Christ figuratively died to his former situation and was no
longer under those old obligations. He could now become a slave “in a new sense.” (Ro 7:6) The person who
died in such a way is, of course, still alive physically and is free to follow Christ as a slave to righteousness.—
Ro 6:18-20; Ga 5:1.”
Now, that the apostle Paul has used dying again metaphorically, in the sense of desisting from the influence of
the Law of Moses because it exposes its practitioners as sinners, Paul then rhetorically asked the next question
49 | Page
“What, then, are we to say? Is the Law sin? Certainly not! Really, I would not have come to know sin had it not
been for the Law. For example, I would not have known covetousness if the Law had not said: “You must not
covet.” But sin, finding the opportunity afforded by the commandment, worked out in me covetousness of every
sort, for apart from law sin was dead.” (7: 7, 8)
This is an important point that the apostle Paul is bringing out. In his language, the term “the Law” is not split
into so-called ceremonial law and moral law. By using the phrase “the Law” and citing one of the laws from the
Ten Commandments, Paul has no awareness of such separation. To the apostle Paul, it is just one Law. The
Law by identifying sin, has done its function to expose humans as sinners. Insight explained
“Without the Law, the apostle Paul would not have known or discerned the full range or scope of sin, for
example, the sinfulness of covetousness. As the apostle notes, the Law “excited” sinful passion, and the
commandment against coveting provided an “inducement” for sin. This is to be understood in the light of Paul’s
statement that “apart from law sin was dead.” As long as sin had not been defined specifically, a person could
not be accused of committing sins that were not legally identified as such. Before the Law came, Paul and
others of his nation lived uncondemned for sins that were not specified. With the introduction of the Law,
however, Paul and his fellow countrymen were designated as sinners under condemnation of death. The Law
made them more conscious of being sinners. This does not mean that the Mosaic Law prompted them to sin,
but it exposed them as sinners. Thus sin received an inducement through the Law and worked out sin in Paul
and his people. The Law provided the basis for condemning more people as sinners and on many more legal
counts.”
Paul adds
“In fact, I was once alive apart from law. But when the commandment arrived, sin came to life again, but I died.
And the commandment that was to lead to life, this I found led to death. For sin, finding the opportunity afforded
by the commandment, seduced me and killed me through it. So the Law in itself is holy, and the commandment
is holy and righteous and good.” (7: 9-12)
Why did Paul say what he wrote? Insight explained
“At the time the first man Adam disobeyed God’s law, he surrendered perfect control of himself and yielded to
the selfish desire to continue sharing association with his sinful wife and pleasing her. Adam’s surrendering
himself to his sinful desire made this desire and its end product, sin, his master. (Compare Ro 6:16; Jas 1:14,
15; see SIN, I.) He thus sold himself under sin. As all of his offspring were yet in his loins, Adam also sold them
under sin. That is why the apostle Paul wrote: “I am fleshly, sold under sin.” (Ro 7:14) For this reason there was
no way for any of Adam’s descendants to make themselves righteous, not even by trying to keep the Mosaic
Law. As the apostle Paul put it: “The commandment which was to life, this I found to be to death.” (Ro 7:10) The
inability of humans to keep the Law perfectly showed that they were slaves to sin and deserving of death, not
life.—See DEATH.”
Up to this point, the apostle Paul has been using death as a metaphor not of one’s separation from God, but
separation from the power of sin over a Christian. Like a wife whose husband has died, the Jewish Christian
has died from the powers of sin magnified by the Law of Moses. That metaphorical death has led the Christian
to the Christ who paid the ransom sacrifice and received the hope of being declared righteous because of God’s
undeserved kindness. This is the point that the apostle Paul is trying to lead his readers from the outset.
References
[1] Husband. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1163.
[2] Sin, I. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 966.
[3] Slave. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 979.
50 | Page

How powerful is sin in an imperfect human? Paul described his own struggles. Time to dig.
Paul wrote
“Therefore, did what is good result in my death? Certainly not! But sin did, that it might be shown to be sin
working out death in me through what is good, so that through the commandment sin might become far more
sinful. For we know that the Law is spiritual, but I am fleshly, sold under sin. For I do not understand what I am
doing. For I do not practice what I wish, but I do what I hate. However, if I do what I do not wish, I agree that the
Law is fine. But now I am no longer the one doing it, but it is the sin that resides in me. For I know that in me,
that is, in my flesh, there dwells nothing good; for I have the desire to do what is fine but not the ability to carry it
out. For I do not do the good that I wish, but the bad that I do not wish is what I practice. If, then, I do what I do
not wish, I am no longer the one carrying it out, but it is the sin dwelling in me.” (7: 13-20)
Paul uses phrase like “sin working out death in men”, “I do not practice what I wish”, “sin dwelling in me”. He
paints to us an internal conflict or struggle. Why is such? The Bible-based encyclopedia Insight
“Under the Law, the same principles applied as had governed patriarchal society. The Law, however, was more
detailed and covered the whole scope of man’s activities. The entire Law, which is set forth in the Pentateuch,
was of such a high standard of morality that no man could attempt to follow the complete Law without finding
that he was convicted by it as being a sinner, imperfect. “The commandment is holy and righteous and good,”
and “the Law is spiritual,” says the apostle Paul. “It was added to make transgressions manifest.” (Ro 7:12, 14;
Ga 3:19) It was the whole law of God for Israel, laying down the principles and official decisions of Jehovah, not
just a mere gathering of a set of cases that might arise or that had already arisen.
The sanctions under the Law, therefore, would help to show sin to be “far more sinful.” (Ro 7:13)” [1]
That is exactly what Paul is going through. Insight, on the other hand, explained the value of the sacrifice of
Jesus relative to human sins
“Mankind’s need for a ransom came about through the rebellion in Eden. Adam sold himself to do evil for the
selfish pleasure of keeping continued company with his wife, now a sinful transgressor, so he shared the same
condemned standing with her before God. He thereby sold himself and his descendants into slavery to sin and
to death, the price that God’s justice required. (Ro 5:12-19; compare Ro 7:14-25.) Having possessed human
perfection, Adam lost this valuable possession for himself and all his offspring.
The Law, which had “a shadow of the good things to come,” provided for animal sacrifices as a covering for sin.
This, however, was only a symbolic or token covering, since such animals were inferior to man; hence, it was
“not possible for the blood of bulls and of goats [actually] to take sins away,” as the apostle points out. (Heb
10:1-4) Those pictorial animal sacrifices had to be without blemish, perfect specimens. (Le 22:21) The real
ransom sacrifice, a human actually capable of removing sins, must therefore also be perfect, free from blemish.
He would have to correspond to the perfect Adam and possess human perfection, if he were to pay the price of
redemption that would release Adam’s offspring from the debt, disability, and enslavement into which their first
father Adam had sold them. (Compare Ro 7:14; Ps 51:5.) Only thereby could he satisfy God’s perfect justice
that requires like for like, a ‘soul for a soul.’—Ex 21:23-25; De 19:21.” [2]
Paul continues to paint to us his struggles
“I find, then, this law in my case: When I wish to do what is right, what is bad is present with me. I really delight
in the law of God according to the man I am within, but I see in my body another law warring against the law of
my mind and leading me captive to sin’s law that is in my body. Miserable man that I am! Who will rescue me
from the body undergoing this death? Thanks to God through Jesus Christ our Lord! So, then, with my mind I
myself am a slave to God’s law, but with my flesh to sin’s law.” (7: 21-25)
Insight describes this internal conflict that the apostle Paul continues to describe
51 | Page
“Although Jehovah forgives their sins of fleshly weakness and imperfection, nevertheless, a conflict exists in
these Christians, as illustrated in Paul’s letter to the Romans (7:21-25). It is between the law of their renewed
mind (Ro 12:2; Eph 4:23), or “God’s law,” and “sin’s law” that is in their members. This is because their fleshly
bodies are not perfected, even though they are counted righteous and their sins are forgiven. This conflict
contributes to the test of their integrity toward God. They can win this conflict by the help of God’s spirit and with
the assistance of their merciful High Priest, Christ Jesus. (Ro 7:25; Heb 2:17, 18) To win, however, they must
constantly exercise faith in Christ’s ransom sacrifice and follow him, thus maintaining their righteousness in
God’s eyes. (Compare Re 22:11.) Thereby they ‘make their calling and choosing sure’ for themselves. (2Pe
1:10; Ro 5:1, 9; 8:23-34; Tit 3:6, 7)” [3]
When Paul wrote this “body undergoing this death”, what death is he talking about? As Paul have been using
death as a metaphor, separation from sin, Paul here is talking about a different death. It is not a metaphorical
death. It is the sort of death which is the wages of sin.
But there is good news. The good news is from “God through Jesus Christ our Lord” wrote the apostle.
References
[1] Crime and Punishment. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 549.
[2] Ransom. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 735.
[3] Declare Righteous. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 605.
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45.14 Romans 8
The apostle Paul now contrasts the flesh versus the spirit, the law of the sin and of death versus the law of the
spirit and their contrasting outcomes for Christians. What could this mean for all who claim themselves
Christians? Time to dig.
Paul wrote
“Therefore, those in union with Christ Jesus have no condemnation. For the law of the spirit that gives life in
union with Christ Jesus has set you free from the law of sin and of death. What the Law was incapable of doing
because it was weak through the flesh, God did by sending his own Son in the likeness of sinful flesh and
concerning sin, condemning sin in the flesh, so that the righteous requirement of the Law might be fulfilled in us
who walk, not according to the flesh, but according to the spirit. For those who live according to the flesh set
their minds on the things of the flesh, but those who live according to the spirit, on the things of the spirit. For
setting the mind on the flesh means death, but setting the mind on the spirit means life and peace; because
setting the mind on the flesh means enmity with God, for it is not in subjection to the law of God, nor, in fact, can
it be. So those who are in harmony with the flesh cannot please God.” (8:1-8)
The apostle Paul is contrasting the “law of the spirit” versus the “law of sin and of death”. The footnote
explained
“the law of the spirit . . . the law of sin and of death: In this context, “law” does not refer to a particular law,
or rule, such as those found in the Mosaic Law. Rather, the term is here used in the broader sense of a principle
that guides a person’s actions—a powerful influence that like a law inclines people to act in a certain way. (See
study note on Ro 2:12.) Paul contrasts the law, or strong influence, of God’s spirit that leads to life with the law,
or strong influence, of the fallen flesh that leads to sin and death. Of course, all descendants of Adam feel within
themselves the strong influence of “sin’s law” inclining them toward what is wrong. (Ro 7:23) But they can
choose to follow the law of God’s spirit, not fleshly desires, to influence their actions in a positive direction.—Ro
7:21-25.”
The apostle described the Law of Moses as “weak through the flesh”. What could that mean? The footnote
explained
“weak through the flesh: That is, the imperfect flesh of those who tried to observe the Mosaic Law. Even the
high priests were imperfect and were therefore unable to offer an adequate sacrifice for sin. So the Law could
not save sinners. Rather, it highlighted the weaknesses of the imperfect people who tried to observe it. (Ro
7:21-25; Heb 7:11, 28; 10:1-4) In this respect, the Law was “weak through the flesh.””
But, according to Paul’s reasoning, Christians have a choice between being influenced by “the law of the spirit”
or “the law of sin and of death”. How? The footnote explained Paul’s used of the mind
“set their minds on: The Greek verb phro·neʹo basically means “to think; to be minded in a certain way; to
have a certain mental attitude.” (Mt 16:23; Ro 12:3; 15:5) In this context, it conveys the idea of directing one’s
mind to something, focusing on it, and possibly striving for it. Paul’s use of this term here shows that the way a
person thinks greatly affects the way he acts and lives. The term describes how a person deliberately chooses
his direction in life, whether fleshly or spiritual. (See study note on Ro 8:4 for the meaning of flesh and spirit in
this context.) One scholar comments on the use of this verb to describe the attitude of those who live
according to the flesh: “They set their minds on—are most deeply interested in, constantly talk about, engage
and glory in—the things pertaining to the flesh.” This term has the same implication when describing how those
who live according to the spirit set their minds on spiritual things. In the following verse, Paul shows the
different consequences for those who set their minds on the flesh (“death”) or on the spirit (“life and peace”).—
Ro 8:6.”
If an individual set their minds on the flesh, it could only lead to death, not the metaphorical kind, separation
from sin, but the wages of sin, literal death. No wonder the apostle Paul mentioned that those who do “cannot
please God”.
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Paul continues to encourage the Christians in Rome about their hope and uses death again as a metaphor.
Paul wrote
“However, you are in harmony, not with the flesh, but with the spirit, if God’s spirit truly dwells in you. But if
anyone does not have Christ’s spirit, this person does not belong to him. But if Christ is in union with you, the
body is dead because of sin, but the spirit is life because of righteousness. If, now, the spirit of him who raised
up Jesus from the dead dwells in you, the one who raised up Christ Jesus from the dead will also make your
mortal bodies alive through his spirit that resides in you.” (8: 9-11)
If the Christians in Rome are in harmony with the spirit, Christ is in union with them and that means they are
“dead because of sin”. That is, they have separated themselves from sin. The outcome is “life because of
righteousness”. If they remain, Jehovah God, the Father, “the one who raised up Christi Jesus from the dead”
will metaphorically make them alive “through his spirit that resided in you”. The call to action is clear - to die
relative to sin.
Paul continues to contrast the outcome but in relation to their heavenly hope
“So, then, brothers, we are under obligation, not to the flesh to live according to the flesh; for if you live
according to the flesh, you are sure to die; but if you put the practices of the body to death by the spirit, you will
live. For all who are led by God’s spirit are indeed God’s sons. For you did not receive a spirit of slavery causing
fear again, but you received a spirit of adoption as sons, by which spirit we cry out: “Abba, Father!” The spirit
itself bears witness with our spirit that we are God’s children. If, then, we are children, we are also heirs—heirs
indeed of God, but joint heirs with Christ—provided we suffer together so that we may also be glorified
together.” (8: 12-17)
Life versus death. Life if they live according to the spirit, but death to “live according to the flesh”. Paul made it
clear - “you are sure to die”. Death here is not the positive separation from sin. Death here is the punishment for
living according to the flesh, the wages that sin pays.
What Paul mentions next to encourage the Christians in Rome is their hope to be with God in heaven because
they have been adopted as “sons”. The footnote explained
“adoption as sons: Lit., “a placing as son” (Greek, hui·o·the·siʹa). The concept of “adoption” was known in the
Greek and Roman world. Most often the adoptees were, not young children, but youths or young adults. Some
masters were known to free slaves in order to adopt them legally. The Roman Emperor Augustus was named
as the adopted son of Julius Caesar. Paul uses the concept of adoption to describe the new status of those
called and chosen by God. All descendants of the imperfect Adam were slaves to sin, so they could not be
considered sons of God. But thanks to Jesus’ ransom sacrifice, Jehovah can free them from slavery to sin and
adopt them as his sons, making them joint heirs with Christ. (Ro 8:14-17; Ga 4:1-7)
As adopted sons, they can call on Jehovah God as their “Abba”. The footnote explained
“Abba: A Hebrew or Aramaic word (transliterated into Greek) occurring three times in the Christian Greek
Scriptures. The word literally means “the father” or “O Father” and was an endearing form of address used by a
son to a beloved father. (See study note on Mr 14:36.) Paul used it here and at Ga 4:6, both times in connection
with Christians called to be spirit-begotten sons of God. Since they had now been adopted as God’s sons, they
could address Jehovah with an expression that a slave could never use of his master unless he had received
such an adoption.”
How do they know this? Paul wrote that “the spirit itself bears witness with our spirit”. What does he mean? The
footnote explained
“Here the Greek word for “spirit” (pneuʹma) appears twice but with different meanings. (See Glossary, “Spirit.”)
“The spirit itself” refers to God’s holy spirit, or active force. The expression “our spirit” refers to the dominant
mental attitude of anointed Christians. So God’s holy spirit bears witness, or testifies, together with the
dominant attitude of anointed Christians, impelling them to respond in a positive way to what God’s inspired
Word says about the heavenly hope.”
References
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How powerful is the Christian hope during times of trial? The apostle Paul elaborated on this.
Paul wrote
“For I consider that the sufferings of the present time do not amount to anything in comparison with the glory
that is going to be revealed in us. For the creation is waiting with eager expectation for the revealing of the sons
of God. For the creation was subjected to futility, not by its own will, but through the one who subjected it, on the
basis of hope that the creation itself will also be set free from enslavement to corruption and have the glorious
freedom of the children of God. For we know that all creation keeps on groaning together and being in pain
together until now. Not only that, but we ourselves also who have the firstfruits, namely, the spirit, yes, we
ourselves groan within ourselves while we are earnestly waiting for adoption as sons, the release from our
bodies by ransom. For we were saved in this hope; but hope that is seen is not hope, for when a man sees a
thing, does he hope for it? But if we hope for what we do not see, we keep eagerly waiting for it with
endurance.” (8: 18-25)
The apostle Paul wrote about “the sufferings of the present time”. In the days of the apostles, they went through
famine, earthquake, violence, calamities and other tragedies. Our own different sufferings in our time whatever
they are can be compared to the sufferings of during the early days of Christianity. What Paul says next is
encouraging. He wrote that our sufferings “do not amount to anything in comparison with the glory that is going
to be revealed to us”. That glory is the hope to be with Jesus and his Father Jehovah God in heaven for eternity.
The Paul wrote that the “creation is waiting with eager expectation for the revealing of the sons of God” and that
the “creation was subjected to futility”. What does the apostle mean that the creation is waiting for the revealing
of the sons of God? The footnote explained
“creation: All earthly creation has suffered from the effects of mankind’s rebellion in Eden. However, in this
context, “creation” apparently refers to the human family, since only humans can be waiting with eager
expectation as they express hope of being set free from the effects of sin and death. (Ro 5:12; 8:19) According
to some scholars, the Greek word rendered “eager expectation” alludes to the idea of a person stretching his
neck in order to look for something or watching eagerly with his head raised.”
What does the revealing of the sons of God mean for the creation (humans)? The footnote explained
“the revealing of the sons of God: Here Paul refers to the “joint heirs with Christ” as “sons of God.” (Ro 8:17)
They will be ‘revealed’ when it becomes evident that they have been glorified and are reigning with Christ Jesus
in heaven. Since they are the secondary part of the promised “offspring” (Ge 3:15), they will share with Christ in
destroying Satan’s wicked system of things (Ro 16:20; Re 2:26, 27). They will be further ‘revealed’ when, during
Christ’s Thousand Year Reign, they serve as priests conveying the benefits of Jesus’ ransom sacrifice to
mankind, here referred to as the creation. This “revealing of the sons of God” will result in mankind’s being “set
free from enslavement to corruption” and will allow them to enjoy “the glorious freedom of the children of
God.”—Ro 8:21; Re 7:9, 10, 14; 20:5; 22:1, 2.”
So this revealing is tied to humans with the hope of living in heaven as part of the Kingdom of God, and not
because they were good as humans on earth. This is God’s choice and gift to any human He invites to be with
His Son in the Kingdom. They are called “sons of God”
Paul also wrote that the creation was subjected to futility but by whom? The footnote explained
“the one who subjected it: This expression refers neither to Satan nor to Adam, as some have suggested, but
to Jehovah God. Although Adam and Eve could pass on only imperfection, sin, and death, Jehovah mercifully
allowed them to produce children. By allowing this, God knowingly “subjected [the creation] to futility.” However,
he did so on the basis of hope through the “offspring,” Jesus Christ. (Ge 3:15; 22:18; Ga 3:16) The sure hope
offered by God is that faithful ones will eventually be “set free from enslavement to corruption.”—Ro 8:21.”
Hence, when Paul wrote that God subjected the creation to futility on the basis of hope, Paul was elaborating on
God’s purpose to restore mankind back to its original condition - perfect humans living in a perfect world, made
possible by the ransom sacrifice of Jesus. This is what Paul was referring to as “glorious freedom of the children
of God”. Creation will be set free from “enslavement to corruption”. The footnote expands
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“enslavement to corruption: The Greek term rendered “corruption” denotes “decay; deterioration;
destruction.” This “enslavement to corruption” is the result of sin, producing bodily imperfection, aging, disease,
and death. Even perfect humans have a corruptible body, which is indicated by what Paul said regarding Jesus:
God “resurrected him from the dead never again to return to corruption,” that is, never to return to life in a
corruptible human body. (Ac 13:34) Likewise, perfect Adam had a corruptible body, one that could die. However,
obedience to God would have enabled Adam to live forever. It was only when Adam sinned that he became
enslaved to corruption and its deteriorating effects. He passed this enslavement on to all his offspring, the
human race. (Ro 5:12) The glorious freedom of the children of God refers to a release from such
enslavement and the eventual privilege of entering into a relationship of actual sonship with God, as enjoyed by
Adam. (Lu 3:38) Jehovah has promised such freedom and everlasting life to “the one sowing with a view to the
spirit.” On the other hand, “the one sowing with a view to his flesh will reap corruption from his flesh” and will fail
to gain such freedom and everlasting life.—Ga 6:8.”
The apostle next pointed out something very valuable for those who have the hope of being “sons of God” or
“children of God” at the present time when they pray
“In like manner, the spirit also joins in with help for our weakness; for the problem is that we do not know what
we should pray for as we need to, but the spirit itself pleads for us with unuttered groanings. But the one who
searches the hearts knows what the meaning of the spirit is, because it is pleading in harmony with God for the
holy ones” (8: 26, 27)
When we have difficulty to put into words our prayer, Paul wrote that “the spirit pleads for us with unuttered
groanings”. How does the spirit do this? The footnote explained
“the spirit itself pleads for us: At times, God’s servants may “not know what [they] should pray for” or may not
know what they really need. They may have feelings, unspoken sighs, or thoughts that they cannot clearly
express with words. At such times, God uses his holy spirit to plead, or intercede, for them regarding their
unuttered groanings. This pleading is apparently connected with the spirit-inspired Word of God. Paul
indicates that the feelings and circumstances of Christians have already been expressed in the inspired prayers
and events recorded in God’s Word. So whenever Christians have such “unuttered groanings,” Jehovah
considers those inspired thoughts from his Word to be spoken by his servants, and he responds according to
his will.—Ps 65:2; see study note on Ro 8:27.”
Paul also wrote that God knows “the meaning of the spirit”. The footnote explained what this phrase meant
“the meaning of the spirit: Or “the mind (thought) of the spirit,” that is, of God’s spirit, or active force. Since
God caused his spirit to direct Bible writers to record the thoughts found in the Scriptures, he knows the
meaning of those spirit-inspired thoughts. But Paul here shows that as the one who searches the hearts, God
even knows what Scriptural thoughts effectively speak for his earthly servants when they are too distressed to
know what to pray for. It is as if those spirit-inspired passages were pleading, or interceding, on behalf of God’s
holy ones. (Ro 8:26) Using the Greek term for “mind” and the verb rendered “pleading” is another example of
God’s spirit being personified in the Scriptures.—See study note on Joh 14:16.”
Even though we are experiencing suffering at the present time, the apostle would like his audience to always
compare that suffering to the glory that is awaiting them. Soon, the “sons of God” will be revealed that will lead
to freedom from “enslavement to corruption”. Meanwhile, we can pray to Jehovah God in our suffering and even
if we are at lost for words, the spirit will plead for us with unuttered groanings.
References
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Does God predestined humans no matter what they do? Once we appreciate God’s undeserved kindness for us
humans, should we allow anything or anyone to separate us from God? The apostle Paul talked about these
things in the conclusion of this chapter.
Paul wrote
“We know that God makes all his works cooperate together for the good of those who love God, those who are
the ones called according to his purpose; because those whom he gave his first recognition he also
foreordained to be patterned after the image of his Son, so that he might be the firstborn among many brothers.
Moreover, those whom he foreordained are the ones he also called; and those whom he called are the ones he
also declared to be righteous. Finally those whom he declared righteous are the ones he also glorified.” (8: 28-
30)
The apostle Paul wrote that Christians in Rome were “called according to his purpose”. How does this relate to
another term which he used twice here “foreordained”? The footnote explained
“called according to his purpose: The Greek word proʹthe·sis, translated “purpose,” literally means “a placing
before.” The term also appears at Ro 9:11; Eph 1:11; 3:11. Since God’s purposes are certain of
accomplishment, he can foreknow and predict what will happen. (Isa 46:10) For example, Jehovah foreknew
that there would be a class of “called” ones, but he does not predestine the specific individuals forming this
class. He also takes steps to make sure that his purposes are realized.—Isa 14:24-27.”
A Bible-based publication citing other sources clarified that the term “foreordained” as used by Paul is not about
individuals but of groups. The publication wrote
“Paul’s reasoning here is not a peremptory argument in favor of individual predestination. Earlier in our century,
the Dictionnaire de théologie catholique explained Paul’s arguments (Romans, chapters 9-11) this way:
“Increasingly, the prevailing opinion among Catholic scholars is that the actual concept of a predestination to
eternal life has not been set out.” The same reference work then quotes M. Lagrange as saying: “The question
primarily developed by Paul is not at all one of predestination and reprobation but merely that of the call of the
Gentiles to the grace of Christianity, its antithesis being the incredulity of the Jews. . . . It concerns groups,
Gentiles, Jews, and not specific individuals directly.”—Italics ours.
More recently, The Jerusalem Bible offered the same conclusion concerning these chapters (9-11), stating:
“The subject of these chapters, therefore, is not the problem of individual predestination to glory, or even to faith,
but of Israel’s part in the development of salvation history, the only problem raised by the statements in the O[ld]
T[estament].”
The last verses of Romans chapter 8 belong to the same context. Thus, these verses can justly remind us that
God foresaw the existence of a class, or group, from among mankind that would be called to reign with Christ,
as well as the requirements they would have to meet—and this without designating ahead of time the specific
individuals who would be chosen, for that would be contrary to his love and justice.” [1]
One paper recognized how the meaning of Paul’s words were explained over the centuries without resorting to
Paul’s context and intentions. The paper wrote
“Other medieval scholars, like Peter Aureol and Gottschalk, whose logic upheld and developed Augustine’s
double predestination, and later the Reformers – all theologized apart from careful exegesis of Scripture as their
very methods were different. Calvin begins his exposition of predestination not with consideration of relevant
passages but with theological assumptions just to criticize those baffled by double predestination. Again, it was
how it was done those days, but one should really wonder if it led to what the apostle Paul was trying to say.
Did he ever intend to solve questions like this? Could he ever mean anything close to this: “We call
predestination God’s eternal decree by which he compacted with himself what he willed to become of each
man…. Eternal life is foreordained for some, eternal damnation for others”?
In my opinion, similar things are observable in the more modern theological developments, both of Reformed
and Arminian traditions.Scriptures used are more often assumed to support scholars’ claims than they are
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examined in their historical context and with concern for authorial intention. This makes some inferences – while
not necessarily wrong – little or secondarily relevant to the topic as presented in Scripture.” [2]
Hence, the “foreordination” is for a specific group instead of individuals. Paul himself, one of the “called ones”.
who also benefits from this “foreordination” spoke of himself as cited by the Bible-based encyclopedia Insight
“Paul, who was “called to be an apostle of Jesus Christ” (1Co 1:1), obviously did not consider himself
individually predestinated to eternal salvation, since he speaks of his strenuous efforts in striving to attain “the
goal for the prize of the upward call of God” (Php 3:8-15) and his concern lest he himself should “become
disapproved somehow.”—1Co 9:27.” [3]
The first associated idea with Paul’s use of “foreordained” is “the image of his Son”. The Bible-based
encyclopedia Insight wrote
“All anointed members of the Christian congregation are foreordained by God to be “patterned after the image
of his Son.” (Ro 8:29) Christ Jesus is their model not only in their life pattern, as they follow in his footsteps and
imitate his course and ways, but also in their death and resurrection. (1Pe 2:21-24; 1Co 11:1; Ro 6:5) Having
borne the earthly “image of the one made of dust [Adam],” as spirit creatures they thereafter bear “the image of
the heavenly one [the last Adam, Christ Jesus].” (1Co 15:45, 49) During their earthly life, they are privileged to
“reflect like mirrors the glory of Jehovah” that shines to them from God’s Son, being progressively transformed
into the image conveyed by that glory-reflecting Son. (2Co 3:18; 4:6) God thereby creates in them a new
personality, one that is a reflection, or image, of his own divine qualities.—Eph 4:24; Col 3:10.” [4]
How then is a Christian in Rome appreciate this privilege? Paul wrote next
“What, then, are we to say about these things? If God is for us, who will be against us? Since he did not even
spare his own Son but handed him over for us all, will he not also, along with him, kindly give us all other things?
Who will file accusation against God’s chosen ones? God is the One who declares them righteous. Who will
condemn them? Christ Jesus is the one who died, yes, more than that, the one who was raised up, who is at
the right hand of God and who also pleads for us.” (8: 31-34)
This is a strong encouragement for the Christians in Rome for Paul wrote “God is the One who declares them
righteous”. God gave His only Son and Paul wrote “he did not even spare his own Son” who pleads for them to
God. Paul also wrote that Jesus after his resurrection “is at the right hand of God”. This phrase first appeared in
Acts where Stephen, whose death Paul approved, spoke of Jesus “standing at God’s right hand” (Acts 7: 55,
56). What does this location imply about Jesus? The footnote explained
“at the right hand of God: To be at the right hand of a ruler meant to have the most important position next to
that of the ruler himself (Ps 110:1; 1Pe 3:22) or to be in a position in his favor.—See study notes on Mt 26:64;
Ac 7:55.”
Given the above about the special privilege opened up for the “called ones”, Paul concluded strongly this
chapter
“Who will separate us from the love of the Christ? Will tribulation or distress or persecution or hunger or
nakedness or danger or sword? Just as it is written: “For your sake we are being put to death all day long; we
have been accounted as sheep for slaughtering.” On the contrary, in all these things we are coming off
completely victorious through the one who loved us. For I am convinced that neither death nor life nor angels
nor governments nor things now here nor things to come nor powers nor height nor depth nor any other
creation will be able to separate us from God’s love that is in Christ Jesus our Lord.” (8: 35-39)
References
[1] “Can Predestination Be Reconciled With God’s Love?”, The Watchtower, February 15, 1995, p. 7.
[2] Lebedev, Vladimir. “Pauline Use of Notions “Election” and “Predestination” in Romans and Ephesians -
Contextual Approach in Defense of the Apostle’s Pastoral Concern, a thesis submitted to the faculty of the
International Baptist Theological Seminary, Prague, Czech Republic, September 2007, p. 4.
[3] Foreknowledge, Foreordination. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 859.
[4] Image. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1185.
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45.15 Romans 9
Did the apostle Paul call Jesus God? I took a closer look at this verse.
Paul wrote
“I am telling the truth in Christ; I am not lying, as my conscience bears witness with me in holy spirit, that I have
great grief and unceasing pain in my heart. For I could wish that I myself were separated from the Christ as the
cursed one for the sake of my brothers, my relatives according to the flesh, who are Israelites. To them belong
the adoption as sons and the glory and the covenants and the giving of the Law and the sacred service and the
promises. To them the forefathers belong, and from them the Christ descended according to the flesh. God,
who is over all, be praised forever. Amen.” (9: 1-5)
Paul talks about having “great grief and unceasing pain in my heart”. But why does Paul want to be the “cursed
one for the sake of my brothers”? The footnote explained
“separated . . . as the cursed one: That is, the one being under a curse from God. Paul is here using a form of
hyperbole, or exaggeration. He expresses his willingness to take on himself the curse from God that awaited his
brothers, unbelieving Jews, for rejecting the promised Messiah. (Compare Ga 3:13.) Paul’s point is that he was
willing to do everything within his power to help them to avail themselves of God’s means of salvation.”
The Jews could have attained the promises of being part of the Kingdom, “the adoption as sons”. Adopted in
one sense? The Jews could have been adopted as spiritual sons of God who could have lived in heaven after
death. The footnote explained
“the adoption as sons: This expression is here used figuratively in connection with the fleshly Israelites.
Therefore, in this instance, it apparently refers to their unique position while they were God’s covenant people.
Accordingly, the Hebrew Scriptures occasionally refer to natural Israel as God’s son or sons. (Ex 4:22, 23; De
14:1, 2; Isa 43:6; Jer 31:9; Ho 1:10; 11:1) Actual sonship, however, would not be possible until the ransom
provision was made through Christ Jesus, and it would depend on a person’s accepting and putting faith in that
divine arrangement.—Joh 1:12, 13; 2Co 6:16-18; Ga 4:4, 5.”
Verse 5 is disputed how it should be translated. Other English Bibles render the last part differently. Below
English Bibles render this as
“the Christ, who is God over all, blessed forever” (English Standard Version)
“Christ according to the flesh, who is over all, God blessed forever” (New American Standard Bible)
“the Messiah, who is God over all,forever praised!” (New International Version)
These verses are called positive translation for they render the verse affirming Christ as God. But Bible scholars
are well aware that the Greek has no punctuations like comma or period. Where you placed the comma or
period depends on how you understand (bias) what Paul was saying. Other Bible translations are so-called
neutral translation such as the ones below
“Christ. I pray that God, who rules over all, will be praised forever!” (Common English Version)
“Christ, as a human being, belongs to their race. May God, who rules over all, be praised forever!” (Good News
Bible)
“from them the Christ descended according to the flesh. God, who is over all, be praised forever.” (New World
Translation)
One paper explains why the positive translation is questionable in claiming Paul directly called Christ God
“There is no clear instance, in which any New Testament writer, speaking in his own person, has called Christ
God. “ [1]
Then, it adds later after further examination
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“It is the view of many Trinitarians that the doctrine that Christ is God was not explicitly taught in the early
preaching of the Apostles. We find no trace of such teaching in the discourses of Peter or of Stephen in the
book of Acts, and none in those of the Apostle Paul (the passage Acts xx. 28 has already been examined), as
we find none in the Synoptic Gospels, which represent the instruction concerning Christ given by the Apostles
and their companions to their converts.* Nor does it appear in the so-called Apostles' Creed. When we consider
further the fact already mentioned above (see p. I14) that Christ is nowhere called God in any unambiguous
passage by any writer of the New Testament,t and that it is nowhere recorded that he ever claimed this title, we
cannot reasonably regard this abstinence from the use of the term as accidental.” [2]
Historically, the paper asserts that the apostles were not aware of the Trinity doctrine, since it was not
developed during their time
“The one aim of the early apostolic preaching was to convince first the Jews, and then the Gentiles, that Jesus,
whose life and teaching were so wonderful, whom God had raised from the dead, was the Messiah, exalted by
God to be a Prince and a Saviour. To acknowledge Jesus as the Christ, or Jesus as Lord, which is essentially
the same thing, was the one fundamental article of the Christian faith. Much, indeed, was involved in this
confession; but it is now, I suppose, fully established, and generally admitted, that the Jews in the time of Christ
had no expectation that the coming Messiah would be an incarnation of Jehovah, and no acquaintance with the
mystery of the Trinity.” [3]
The idea above is clear to Bible readers who went through the Gospel and the writings of Paul. These points
are also echoed in the footnote
“God, who is over all, be praised forever: This phrase refers to Jehovah God; it is an exhortation to praise
him for what he has done for his people, including what is mentioned earlier in this passage. However, some
translations render this verse in a way that would identify Christ as Almighty God. For example, “the Christ, who
is God over all.” Grammatically, such a rendering is possible, but the context has to be taken into consideration.
The preceding passage describes God’s loving provisions for his people. Consider also what follows at Ro 9:6-
13. These verses show that the outworking of God’s purpose depends, not on inheritance according to the flesh,
but on the will of God. Verses 14-18 refer to God’s message to Pharaoh, as recorded at Ex 9:16, to highlight
that God is over all. In verses 19-24, God’s superiority is further illustrated by the analogy of a potter and the
clay vessels that he makes. Considering the context, it would therefore be natural for Paul to refer to “God, who
is over all.” It is also noteworthy that Paul in his writings most often ascribes such expressions of praise, not to
Christ Jesus, but to God. (Ro 11:34-36; 16:27; Ga 1:4, 5; Php 4:20; 1Ti 1:17) Paul clearly distinguishes between
Jesus and Jehovah God, as at Ro 15:5, 6, where he urges fellow Christians to “glorify the God and Father of
our Lord Jesus Christ.” (2Co 1:3; Eph 1:3) The main text rendering of Ro 9:5 is also strongly supported by
Paul’s words at 1Co 15:27, 28.—For a further discussion of Ro 9:5, see Kingdom Interlinear, App. 2D, “God,
Who Is Over All.”
This is where text analytics is useful. I have already done this on the epistles of Paul on how he described
Jesus and God. Based on this analytics of Paul’s epistles, Paul definitely never called Jesus God. In Ephesians
1: 17, the apostle Paul had this prayer
“the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the
accurate knowledge of him.”
If the apostle Paul calls the “Father of glory” “the God of our Lord Jesus Christ”, how can Paul call Jesus God
who has a God? He did not.
References
[1] Abbot, Ezra. “On the Construction of Romans ix.5”, Journal of the Society of Biblical Literature and Exegesis,
December 1881, p. 114.
[2] Ibid., p. 123.
[3] Ibid., p. 124.
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Who is the true Israel? In the Bible, there is this literal nation called Israel. But in the Christian era, was a new
Israel formed? The apostle Paul explains.
Paul wrote
“However, it is not as though the word of God has failed. For not all who descend from Israel are really “Israel.”
Neither are they all children because they are Abraham’s offspring; rather, “What will be called your offspring
will be through Isaac.” That is, the children in the flesh are not really the children of God, but the children by the
promise are counted as the offspring. For the word of promise was as follows: “At this time I will come and
Sarah will have a son.” Not only then but also when Re·bekʹah conceived twins from the one man, Isaac our
forefather; for when they had not yet been born and had not practiced anything good or bad, so that God’s
purpose respecting the choosing might continue dependent, not on works, but on the One who calls, it was said
to her: “The older will be the slave of the younger.” Just as it is written: “I loved Jacob, but Eʹsau I hated.” (9: 6-
13)
That was a profound statement - “not all who descend from Israel are really “Israel””. Paul then related two
things - “children in the flesh” versus “children by the promise”. These two children will build two different
nations, two Israels. Who gets to be part of the “children by the promise”?
Paul wrote
“What are we to say, then? Is there injustice with God? Certainly not! For he says to Moses: “I will show mercy
to whomever I will show mercy, and I will show compassion to whomever I will show compassion.” So, then, it
depends, not on a person’s desire or on his effort, but on God, who has mercy.” (9: 14-16)
Paul’s answer was clear - “it depends, not on a person’s desire or on his effort, but on God, who has mercy”.
What does Paul mean here? The footnote explained
“not on a person’s desire or on his effort: Lit., “not on the one who desires nor on the one who runs.” The
literal expression “the one who runs” is here used figuratively to refer to one who exerts himself in striving
toward a goal. In his letters, Paul often used the metaphor of a runner in a race. (1Co 9:24-26; Ga 5:7; Php 2:16)
When Paul discussed God’s choosing of spiritual Israel, he explained that those of natural Israel counted on
their fleshly relationship with Abraham and their pursuit of “righteousness” through the Law of Moses. They had
been running, or “pursuing” the goal of “righteousness,” in the wrong way. (Ro 9:30-32) The members of the
true “Israel” were to depend, not on their own efforts or achievements, but on God’s mercy. (Ro 9:6, 7) They
would need to exert themselves in service to God, but without God’s mercy their efforts would be in vain.”
To expand his own thought, Paul used the case of Pharaoh. He wrote
“For the scripture says to Pharʹaoh: “For this very reason I have let you remain: to show my power in connection
with you and to have my name declared in all the earth.” So, then, he has mercy on whomever he wishes, but
he lets whomever he wishes become obstinate.” (9: 17, 18)
Paul used the scripture as a metaphor as though the Bible can speak to a person. The footnote recognized this
“the scripture says to Pharaoh: In the words that follow, Paul quotes from Ex 9:16. The words are part of a
message that Jehovah commanded Moses to tell Pharaoh of Egypt. (Ex 9:13-19) However, Paul personifies
“the scripture,” writing as if the scripture itself spoke these words directly to Pharaoh. Paul uses a similar
personification at Ro 3:19, where he says: “All the things the Law says, it addresses to those under the Law.”
The use of this figure of speech in these contexts is appropriate because the Hebrew Scriptures, including the
Law, were recognized as God’s word—in effect, God was speaking. In a similar way, Jesus sometimes
personified God’s holy spirit, saying that it “will teach” and “will bear witness.”—Joh 14:26; 15:26.”
What is the implication of the Bible quote of Paul that God let Pharaoh remain? The footnote explained
“I have let you remain: Many translations render this expression “I have raised you up,” which may convey the
idea that God put Pharaoh into office. However, Paul here quotes from Ex 9:16, where the context clarifies what
is meant. When announcing the seventh plague, God said to Pharaoh: “By now I could have thrust my hand out
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to strike you . . . , and you would have been wiped out from the earth.” (Ex 9:15) But instead of striking Pharaoh,
God chose to spare him, telling him: “I have kept you in existence [or “I have let you remain”; lit., “I have kept
you standing”].” (Ex 9:16) It is also worth noting that the Greek Septuagint translates Jehovah’s words to
Pharaoh as “you have been preserved.” So both the Hebrew Scripture context and the Septuagint rendering
support the idea that the Greek term at Ro 9:17 means that God had let Pharaoh remain until God showed him
His power.”
Why did God allow Pharaoh to remain? Paul himself answered quoting the Old Testament. The footnote
explained
“to have my name declared in all the earth: Paul here quotes from Ex 9:16. The words are part of what
Jehovah instructed Moses to tell Pharaoh after the sixth plague. (Ex 9:8-15) In the Bible, the word “name” at
times stands for the person himself, his reputation, and all that he declares himself to be. (Ex 34:5, 6; see study
notes on Mt 6:9; Joh 17:6, 26.) The Bible consistently emphasizes the sanctification and vindication of God’s
name. For example, the psalmist prayed: “May people know that you, whose name is Jehovah, you alone are
the Most High over all the earth.” (Ps 83:18) Over 50 times the book of Ezekiel states Jehovah’s words: People
“will have to know that I am Jehovah.” (Eze 6:7; 38:23) Jesus taught his disciples to pray that God’s name be
sanctified. (Mt 6:9) The apostle Paul encouraged Christians to declare God’s name publicly.”
Paul proceeds to discuss another metaphor involving molded vessels - “vessels of wrath” and “vessels of
mercy”. Paul wrote
“You will therefore say to me: “Why does he still find fault? For who has withstood his will?” But who are you, O
man, to be answering back to God? Does the thing molded say to its molder: “Why did you make me this way?”
What? Does not the potter have authority over the clay to make from the same lump one vessel for an
honorable use, another for a dishonorable use? What, then, if God had the will to demonstrate his wrath and to
make his power known, and he tolerated with much patience vessels of wrath made fit for destruction? And if
this was done to make known the riches of his glory on vessels of mercy, which he prepared beforehand for
glory, namely, us, whom he called not only from among Jews but also from among nations, what of it? It is as
he says also in Ho·seʹa: “Those not my people I will call ‘my people,’ and her who was not loved, ‘beloved’; and
in the place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living
God.’”” (9: 19-26)
The vessels and the potter. Paul emphasized that God has a sovereign choice what to do with the vessels
either for destruction or for displaying “the riches of his glory” calling those recipients not only “from among
Jews but also from among the nations”. The footnote explained the reference to “the potter”
“the potter: A maker of earthenware pots, dishes, and other vessels. The Greek term ke·ra·meusʹ comes from
a root meaning “to mix,” perhaps referring to the need to mix water with the soil or clay to prepare it for use. The
Hebrew word for potter (yoh·tserʹ) literally means “former” or “one forming.” In the Hebrew Scriptures, the
potter’s authority, or right, over the clay is used a number of times to illustrate God’s sovereignty over
individuals and nations.—Isa 29:16; 45:9; 64:8; Jer 18:1-12.”
The footnote next explained the “vessels”
“vessels: Here Paul continues to use the illustration of a potter. (See study note on Ro 9:21.) The Greek word
skeuʹos literally refers to a container of any kind. However, it is often used figuratively in the Scriptures to refer
to people. (Ac 9:15; ftn.; 2Ti 2:20, 21, ftns.) For example, Christians are compared to earthen vessels entrusted
with a glorious treasure, the ministry. (2Co 4:1, 7) In the context of Ro 9:21-23, God’s refraining from bringing
immediate destruction on wicked people, vessels of wrath, serves to spare rightly disposed ones because it
gives them time to be molded as “vessels of mercy.”—Ro 9:23.”
Paul is referring to the “vessels of mercy” who are from among the Jews and people of the nations, this is the
true “Israel”. They are also the “children by the promise”. They are the ones declared righteous because of their
faith and will live with Christ in heaven to form the Kingdom of God.
References
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What will happen to Israel in the flesh, now that not all who are Israel are really “Israel”? Time to dig.
Paul wrote
“Moreover, Isaiah cries out concerning Israel: “Although the number of the sons of Israel may be as the sand of
the sea, only the remnant will be saved. For Jehovah will make an accounting on the earth, concluding it and
cutting it short.” Also, just as Isaiah foretold: “Unless Jehovah of armies had left an offspring to us, we should
have become just like Sodʹom, and we should have resembled Go·morʹrah.”” (9: 27-29)
Paul cited the Hebrew prophet Isaiah about the outcome for Israel in the flesh . Paul quoted the part that says,
“only the remnant will be saved”. The footnote identified where in the book of Isaiah these words came from
“Isaiah cries out concerning Israel: Here and in the following verse, Paul quotes from Isa 10:22, 23. Those
verses foretold what happened in 607 B.C.E. when Jehovah used the Babylonian Empire to execute judgment
on Israel. The whole land, including Jerusalem, fell to the invader. The Jews were taken captive to Babylon for
70 years. After that, “only a remnant” returned to reestablish true worship in Jerusalem. Here in his letter to the
Romans, Paul shows that this prophecy had a further fulfillment in the first century C.E. At that time, a relatively
small number of Jews, “a remnant,” became followers of Jesus and returned to Jehovah in a spiritual sense.
(Ro 11:4, 5) These were later joined by believing Gentiles, making up a spiritual nation, “the Israel of God.”—Ga
6:16.”
This quote includes an important citation of God’s divine name. The footnote includes why God’s name is also
translated in the book of Romans
“Jehovah: In this quote from Isa 10:23, the divine name, represented by four Hebrew consonants
(transliterated YHWH), occurs in the original Hebrew text.—See App. C.”
“Jehovah: In this quote from Isa 1:9, the divine name, represented by four Hebrew consonants (transliterated
YHWH), occurs in the original Hebrew text.—See App. C.”
God in the Hebrew Bible is often called by the prophets “Jehovah of armies”. The footnote explained this term
“Jehovah of armies: This expression has its background in the Hebrew Scriptures, where it occurs 285 times
(with some variations), starting at 1Sa 1:3. It is a combination of the Tetragrammaton and the Hebrew word for
“armies,” tseva·ʼohthʹ. The Greek equivalent of this expression occurs twice in the Christian Greek Scriptures,
here and at Jas 5:4. Both Paul and James quote or allude to prophecies in the Hebrew Scriptures. In these two
cases, the Hebrew word tseva·ʼohthʹ, “armies,” is transliterated Sa·ba·othʹ in Greek. Although Greek
manuscripts literally read “Lord Sabaoth” (Greek, Kyʹri·os Sa·ba·othʹ), one lexicon defines Sa·ba·othʹ as “a
name applied to God . . . ˣ ʠ ʕ ⿏ [YHWH tseva·ʼohthʹ] Yahweh Lord of the Armies, Lord of Hosts.” (A
Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition) Further
reasons why the New World Translation uses the name Jehovah in the main text are explained in App. C1.”
What is the significance that God has an army to lead? The footnote explained the Hebrew and its Greek
equivalent
“armies: Or “heavenly armies.” The Greek term Sa·ba·othʹ is a transliteration of the Hebrew word tseva·ʼohthʹ,
the plural form of tsa·vaʼʹ, which basically means a literal army of soldiers, or combat forces. (Ge 21:22; De 20:9;
see study note on Jehovah of armies in this verse.) It appears that the “armies” signified are primarily, if not
exclusively, the angelic forces. The expression “Jehovah of armies” thus conveys the sense of power held by
the Sovereign Ruler of the universe, who has at his command vast forces of spirit creatures. (Ps 103:20, 21;
148:1, 2; Isa 1:24; Jer 32:17, 18) However, some suggest that the “armies” in the expression “Jehovah of
armies” include not only the angelic forces but also the Israelite army and the inanimate heavenly bodies.”
Paul now concluded this chapter regarding Israel in the flesh
“What are we to say, then? That people of the nations, although not pursuing righteousness, attained
righteousness, the righteousness that results from faith; but Israel, although pursuing a law of righteousness,
did not attain to that law. For what reason? Because they pursued it, not by faith, but as by works. They
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stumbled over the “stone of stumbling”; as it is written: “Look! I am laying in Zion a stone of stumbling and a
rock of offense, but the one who rests his faith on it will not be disappointed.”” (9: 30-33)
Paul laid down the fault of the Israel in the flesh and why the non-Jewish people were able to attain
righteousness because of their faith in Jesus Christ. Why did the Jews, the Israel in the flesh, fail? Jesus
became a stone of stumbling to them.
Instead, there is a new Israel who come from Israel, the Jews in the flesh, and from non-Jewish people. This is
a point that Paul will expand in the next chapters of the book of Romans.
References
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45.16 Romans 10
45.16.1 Romans 10 - Part 1
How could the nation of Israel fail in securing God’s promise for themselves? The apostle Paul explained their
failure. Time to dig.
Paul wrote
“Brothers, the goodwill of my heart and my supplication to God for them are indeed for their salvation. For I bear
them witness that they have a zeal for God, but not according to accurate knowledge. For because of not
knowing the righteousness of God but seeking to establish their own, they did not subject themselves to the
righteousness of God. For Christ is the end of the Law, so that everyone exercising faith may have
righteousness.” (10: 1-4)
The apostle Paul is witness to the “zeal for God” of the Jews, or the nation of Israel. But there is a problem - it is
“not according to accurate knowledge”. In other words, their zeal is misguided. Sincerity of conviction alone
does not lead to getting God’s favor.
The footnote commented on the significance of the term “’accurate knowledge”
“accurate knowledge: In the Christian Greek Scriptures, there are two words commonly translated
“knowledge,” gnoʹsis and e·piʹgno·sis. Both are related to the verb gi·noʹsko, which means “to know; to
understand; to perceive.” E·piʹgno·sis, the word used here, is a strengthened form of gnoʹsis (e·piʹ, literally
meaning “upon” but here conveying the idea of “additional”). It can often be seen from the context to mean
“exact, real, or full knowledge.” Here Paul uses this word to show that the zeal of his fellow countrymen, the
Jews, was misdirected. It was not based on a correct understanding of God’s will as revealed through Jesus,
the promised Messiah.”
The Bible-based encyclopedia Insight even featured the example of Saul (who later became the apostle Paul)
“One may be sincerely zealous, or jealous, for a certain cause and yet be wrong and displeasing to God. That
was true of many of the Jews of the first century. They looked for righteousness to come to them through their
own works under the Mosaic Law. But Paul showed that their zeal was misdirected because of lack of accurate
knowledge. Therefore they did not receive the real righteousness that comes from God. They would have to see
their error and turn to God through Christ to receive righteousness and freedom from the condemnation of the
Law. (Ro 10:1-10) Saul of Tarsus was one of such, being extremely zealous for Judaism to the point of excess,
“persecuting the congregation of God and devastating it.” He was scrupulously keeping the Law as “one who
proved himself blameless.” (Ga 1:13, 14; Php 3:6) Yet his jealousy for Judaism was a misdirected one. He was
sincere of heart, for which reason Jehovah exercised undeserved kindness through Christ in turning him to the
way of true worship.—1Ti 1:12, 13.” [1]
The nation of Israel focused on the Law of Moses as a means to secure righteousness. But, Paul wrote that the
“Christ is the end of the Law”. How did Paul used the word “end” here? The footnote explained
“the end: The Greek word teʹlos, generally rendered “end,” has different shades of meaning. It can refer to the
termination of something in contrast with the beginning. (Mt 24:14; Mr 3:26; Re 21:6) This meaning fits well here,
for the Mosaic Law came to its complete finish after Jesus’ death, resurrection, and ascension to heaven. (Joh
1:17; Ro 6:14; Ga 5:18; Col 2:14, 16, 17) However, teʹlos may also refer to “the end” in the sense of goal or
objective. (Compare 1Ti 1:5, where this Greek word is rendered “objective.”) Since Paul described the Mosaic
Law as a “guardian leading to Christ,” it can be said that Christ is the objective or goal aimed at by the Law. (Ga
3:24) So in this context, teʹlos apparently conveys both ideas.”
In other words, Christ is the dead end of the Law of Moses. The Law does not get extended anymore beyond
Jesus. Paul contrasted faith with the Law in the context of righteousness
“For Moses writes about the righteousness that is by the Law: “The man who does these things will live by
means of them.” But the righteousness resulting from faith says: “Do not say in your heart, ‘Who will ascend into
heaven?’ that is, to bring Christ down, or, ‘Who will descend into the abyss?’ that is, to bring Christ up from the
dead.” But what does it say? “The word is near you, in your own mouth and in your own heart”; that is, “the
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word” of faith, which we are preaching. For if you publicly declare with your mouth that Jesus is Lord, and
exercise faith in your heart that God raised him up from the dead, you will be saved. For with the heart one
exercises faith for righteousness, but with the mouth one makes public declaration for salvation.” (10: 5-10)
In explaining the word of faith, Paul mentioned the “abyss” where Jesus once was, among the dead. What is
that word in Greek? The footnote explained
“the abyss: Or “the deep.” The Greek word aʹbys·sos has the basic meaning “exceedingly deep” or
“unfathomable; boundless.” The term occurs nine times in the Christian Greek Scriptures, where it generally
refers to a place or condition of confinement. (See study note on Lu 8:31.) Here at Ro 10:7, it refers to the
symbolic place in which Christ Jesus spent parts of three days and from where his Father resurrected him.
(Compare Ps 71:19, 20; Mt 12:40.) Jesus was confined, or restrained, when he was dead—unconscious and
completely inactive. Only his Father could free him from that place of confinement. (Compare 2Sa 22:5, 6; Job
38:16, 17; Ps 9:13; 107:18; 116:3; Ac 2:24.) However, the term “abyss” cannot properly be limited in meaning to
the common grave of mankind.”
Paul linked up two factors to gain salvation - 1) publicly declare that Jesus is Lord, and 2) exercise faith that
God raised him up from the dead. What does “publicly declare” require? The footnote explained
“publicly declare: The Greek word ho·mo·lo·geʹo is rendered “confess” in some Bibles. Many lexicons define
this word “to declare (acknowledge) publicly.” In verse 10, the same verb is translated “makes public
declaration.” Paul explains that it is not enough for Christians to have faith in their heart; they must make a
public declaration of that faith in order to gain salvation. (Ps 40:9, 10; 96:2, 3, 10; 150:6; Ro 15:9) They do not
make such a public declaration just once, as at the time of their baptism, but they continue to do so when
meeting together with fellow believers and when proclaiming the good news about salvation to unbelievers.—
Heb 10:23-25; 13:15.”
When one publicly declares that “Jesus is Lord”, what does it really mean? The footnote explained
“that Jesus is Lord: While Jesus was on earth, some who were not his followers called him “Lord,” using the
term as a title of respect or courtesy. When the Samaritan woman called him “Sir,” it was also out of respect.
The Greek word used by Bible writers (Kyʹri·os) has a wide range of meaning and can, depending on the
context, be rendered “Sir,” “Master,” or “Lord.” (Mt 8:2; Joh 4:11) However, Jesus indicated that by calling him
Lord, his disciples (or learners) showed that they recognized him as their Master, or Lord. (Joh 13:13, 16)
Especially after Jesus’ death and resurrection to an exalted position in heaven did his title Lord take on greater
significance. By means of his sacrificial death, Jesus purchased his followers and thus became both their
Owner (1Co 7:23; 2Pe 2:1; Jude 4; Re 5:9, 10) and their King (Col 1:13; 1Ti 6:14-16; Re 19:16). Acknowledging
Jesus as Lord involves more than simply calling him by that title. True Christians must recognize his position
and obey him.—Mt 7:21; Php 2:9-11.”
This is where the Jews, the nation of Israel, has failed. They lost the privilege to be part of the real “Israel”.
Sincerity of devotion is not enough.They did so based on false knowledge.
References
[1] Jealous, Jealousy. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1260.
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45.16.2 Romans 10 - Part 2

Why is the preaching work a necessary task despite the apathy of its recipients? Time to dig.
Paul wrote
“For the scripture says: “No one who rests his faith on him will be disappointed.” (10: 11)
The apostle Paul is quoting from the Old Testament. The footnote explained this use of the quote
“No one who rests his faith on him will be disappointed: Paul is here quoting from Isa 28:16 according to
the Septuagint. The Greek expression rendered “will be disappointed” basically means “will be ashamed (put to
shame).” Paul here shows that a person who exercises faith in Jesus Christ will not experience the shame and
disappointment of those whose faith is shown to be in vain. The same expression is used at Ro 9:33 and 1Pe
2:6.”
Then, Paul laid down the importance of the preaching work
“For there is no distinction between Jew and Greek. There is the same Lord over all, who is rich toward all those
calling on him. For “everyone who calls on the name of Jehovah will be saved.” However, how will they call on
him if they have not put faith in him? How, in turn, will they put faith in him about whom they have not heard?
How, in turn, will they hear without someone to preach? How, in turn, will they preach unless they have been
sent out? Just as it is written: “How beautiful are the feet of those who declare good news of good things!”” (10:
12-15)
Because “Lord” is a title applied to both Jehovah God and His Son Jesus Christ, who is the one referred to by
Paul? The footnote explained
“Lord: The identity of the one referred to as “Lord” (Kyʹri·os) in this verse cannot be established with certainty
from the context; nor have Bible scholars come to an agreement as to whether Paul meant the Lord Jesus
Christ or the Lord Jehovah. Ro 10:9 clearly refers to Jesus Christ as Lord, and the quotation from Isa 28:16
found at Ro 10:11 applies to him as well. So if the “Lord” at Ro 10:12 is to be directly linked with “him” at Ro
10:11, the “Lord” referred to is Jesus Christ. On the other hand, at Ro 10:9, Paul speaks of exercising faith ‘in
your heart’ that “God raised him up from the dead.” Furthermore, Ro 10:13, a quotation from Joe 2:32, states:
“Everyone who calls on the name of Jehovah will be saved.” Hence, if the “Lord” referred to at Ro 10:12 is the
same as at Ro 10:13, Jehovah God is the “Lord” being referred to. The thought would then be the same as that
expressed at Ro 3:29—there is one God over both Jews and Gentiles. This is an example of how the New
World Bible Translation Committee examined the context of each occurrence of the word Kyʹri·os (Lord) to
determine where to restore the divine name. If the Hebrew Scripture background and the context provide no
clear support for restoring the divine name, the committee retained the rendering “Lord” so as not to overstep
the bounds of a translator, venturing into the field of interpretation.—See App. C1.”
How is the following phrase using “everyone” help us understand Paul’s context? The footnote help explain the
parallelism with Paul’s other ideas
“everyone: Here Paul quotes from Joe 2:32. In the preceding verse, Paul says that “there is no distinction
between Jew and Greek” and that “there is the same Lord over all, who is rich toward all those calling on him.”
So the word “everyone” in this context further emphasizes God’s impartiality toward Jews and non-Jews.”
Paul quoted the phrase from Joel 2: 32. The footnote explained
“calls on the name of Jehovah: Calling on Jehovah’s name is broad in meaning and involves more than just
knowing and using God’s personal name. The expression “to call on [someone’s] name” has its background in
the Hebrew Scriptures. Paul is here quoting from Joe 2:32, where the context stresses true repentance and
trust in Jehovah’s forgiveness. (Joe 2:12, 13) At Pentecost 33 C.E., Peter quoted the same prophecy of Joel
and exhorted his listeners to repent and take action to secure Jehovah’s approval. (Ac 2:21, 38) Other contexts
show that calling on God’s name involves knowing God, trusting in him, and looking to him for help and
guidance. (Ps 20:7; 99:6; 116:4; 145:18) In some contexts, calling on the name of Jehovah can mean declaring
his name and qualities. (Ge 12:8; compare Ex 34:5, where the same Hebrew expression is rendered “declared
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the name of Jehovah.”) In the verse that follows Ro 10:13, Paul connects calling on God with putting faith in
him.—Ro 10:14.”
The footnote also explained the combination of the phrase “the name” and God’s personal name “Jehovah”
“the name of Jehovah: Paul here quotes from Joe 2:32, where the expression “the name of Jehovah” occurs.
This combination of the Hebrew word for “name” and the Tetragrammaton is found more than 90 times in the
Hebrew Scriptures. Some examples are Ge 12:8; Ex 33:19; 34:5; De 28:10; 32:3; Job 1:21; Ps 118:26; Pr 18:10;
Mic 4:5. Concerning this Hebrew expression, one reference work says that it “means not only the name but
[Jehovah’s] full being and power.” The use of the genitive “the name of Jehovah” instead of “the name Jehovah”
indicates that his name is not used as a kind of charm. Rather, God’s name is linked to his personality, ways,
and purposes. Thus, one who calls on the name of Jehovah must do more than know and use the name. He
must come to know the Person behind the name, worship him, and live in harmony with his ways. Calling on the
name of Jehovah also involves exercising faith in him, as Ro 10:14 shows.”
The footnote also highlighted that this verse was quoted by Peter in his speech at Pentecost (Acts 2: 21). Then,
Paul fired up a sequence of questions that led to the need to the preaching work. How, indeed, Paul asks, can
people put faith in Jehovah and call on His name, if they have not heard of him? Does God appreciate the work
of preaching so the recipients can have faith in Jehovah God? Paul quoted another Old Testament verse. The
footnote commented on this
“How beautiful are the feet: Paul is here quoting from Isa 52:7. The Scriptures commonly refer to parts of the
human body as representing the whole person. Isaiah figuratively speaks as if the messenger were
approaching Jerusalem from the nearby mountains of Judah. It would have been impossible to see the
messenger’s feet from that distance, so the focus here is on the arrival of the messenger. “The feet” stand for
the messenger and for the efforts he makes to proclaim good news. God viewed “the feet” of Jesus and his
disciples as beautiful, or precious, because they fulfilled this prophecy and brought “good news of good
things.”—See study note on those who declare good news of good things in this verse.”
Another footnote explained the rest of the quote
“those who declare good news of good things: Paul is quoting Isa 52:7, which mentions “the one bringing
good news” in singular. During Babylonian captivity, a messenger bearing news of deliverance must have been
a welcome sight. However, Isaiah’s prophecy finds a greater fulfillment in Jesus Christ, the greatest proclaimer
of good news. Paul expands the application of Isaiah’s statement still further by referring to “those [plural] who
declare good news.” In imitation of Jesus, all Christians are messengers of the good news of peace.”
Paul ends this chapter where Israel failed despite the preaching work
“Nevertheless, they did not all obey the good news. For Isaiah says: “Jehovah, who has put faith in the thing
heard from us?” So faith follows the thing heard. In turn, what is heard is through the word about Christ. But I
ask, They did not fail to hear, did they? Why, in fact, “into all the earth their sound went out, and to the ends of
the inhabited earth their message.” But I ask, Israel did not fail to know, did they? First Moses says: “I will incite
you to jealousy through that which is not a nation; I will incite you to violent anger through a foolish nation.” But
Isaiah becomes very bold and says: “I was found by those who were not seeking me; I became known to those
who were not asking for me.” But he says regarding Israel: “All day long I have spread out my hands toward a
disobedient and obstinate people.”” (10: 16-21)
Paul’s positive wish at the outset of this chapter was faced with the reality of the failure of the Jews. As Paul
wrote, “they did not all obey the good news.” Instead, the prophecy was fulfilled that God “was found by those
who were not seeking” Him. Through the preaching work, Paul quoted the Old Testament where Jehovah God
spoke, “I became known to those who were not asking for me.”
Today, the global preaching work of God’s Kingdom is helping more people get to know the heavenly Father,
Jehovah God, “by those who were not asking for” Him. But this preaching work is not a forever task. According
to the Lord Jesus when it is fully accomplished, “then, the end” (Matthew 24: 14)
References
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45.17 Romans 11
45.17.1 Romans 11 - Part 1
How did the apostle Paul explain the fact that Jehovah God did not reject all Jews although the nation of Israel,
the Jews as a whole, failed to take advantage of God’s mercy? Time to explain.
Paul wrote
“I ask, then, God did not reject his people, did he? By no means! For I too am an Israelite, of the offspring of
Abraham, from the tribe of Benjamin. God did not reject his people, whom he first recognized. Do you not know
what the scripture says in connection with E·liʹjah, as he pleads with God against Israel? “Jehovah, they have
killed your prophets, they have dug up your altars, and I alone am left, and now they are trying to take my life.”
Yet, what does the divine pronouncement say to him? “I have left for myself 7,000 men who have not bent the
knee to Baʹal.” So in the same way, at the present time also, there is a remnant according to a choosing through
undeserved kindness. Now if it is by undeserved kindness, it is no longer through works; otherwise, the
undeserved kindness would no longer be undeserved kindness.” (11: 1-6)
The main point of Paul in opening this chapter is that despite the failure of the nation of Israel, God has left
behind a remnant. In building this point, Paul quoted from the book of Kings. In this quote, God’s name is
present. The footnote explained
“Jehovah: Paul is here quoting from 1Ki 19:10, 14, where the prophet Elijah addresses Jehovah God. In the
original Hebrew text, the divine name is represented by four Hebrew consonants (transliterated YHWH). Paul
abbreviates the quote and changes the order of some sentences. He also adds a direct personal address at the
beginning of the quote, showing that these words were directed to God. Available Greek manuscripts use a
form of the word Kyʹri·os (Lord), but “Jehovah” is here used in the main text because in the context of the words
that Paul is quoting, as well as in other contexts, Elijah consistently addresses Jehovah, using His personal
name. (1Ki 17:20, 21; 18:36, 37; 19:4) So the Hebrew Scripture background of this quote supports the view that
Kyʹri·os was substituted for the divine name. Also, a number of translations of the Christian Greek Scriptures
into Hebrew use the divine name here.—See App. C3 introduction; Ro 11:3.”
The footnote commented on the Greek word used by Paul to identify God’s message
“the divine pronouncement: The Greek noun khre·ma·ti·smosʹ denotes a statement of divine origin. Here it
describes what God said to his prophet Elijah at 1Ki 19:18. Most lexicons and Bible translations use such
renderings as “divine pronouncement; divine response; God’s reply; the answer of God.” This term is related to
the verb khre·ma·tiʹzo, used several times in the Christian Greek Scriptures. For example, Ac 11:26 states that
Jesus’ followers “were by divine providence called Christians.”—See study notes on Ac 10:22; 11:26.”
The apostle Paul in quoting the Old Testament, he also cited the pagan god Baal. Regarding this word, there
are slight differences between the Hebrew Bible and the Greek Bible. The Bible-based encyclopedia Insight
explained this minor difference
“The term “Baal” occurs once in the Christian Greek Scriptures, in Romans 11:4, where it is preceded in the
Greek text by the feminine article he. Commenting on the use of the feminine article before “Baal” in the Greek
Septuagint and Romans 11:4, John Newton wrote in an essay on Baal worship: “Though he is of the masculine
gender in the Hebrew, [hab·Baʹʽal], the lord, yet Baal is called [he Baʹal], the lady, in the Septuagint; Hos. ii. 8;
Zeph. i. 4; and in the New Testament, Romans xi. 4. At the licentious worship of this androgyne, or two-sexed
god, the men on certain occasions wore female garments, whilst the women appeared in male attire,
brandishing weapons.”—Ancient Pagan and Modern Christian Symbolism, by T. Inman, 1875, p. 119.” [1]
Just like the remnant in the days of Elijah, the apostle Paul applies as a parallel the remnant of the latter people
of Israel. Paul wrote
“What, then? The very thing Israel is earnestly seeking he did not obtain, but the ones chosen obtained it. The
rest had their senses dulled, just as it is written: “God has given them a spirit of deep sleep, eyes that do not
see and ears that do not hear, down to this very day.” Also, David says: “Let their table become a snare and a
trap and a stumbling block and a retribution for them. Let their eyes become darkened so that they cannot see,
and always make them bend their backs.” (11: 7-10)
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The Old Testament text that the apostle Paul quoted here contains God’s name but the apostle did not use
God’s name in his quote. The footnote explained this disparity
“God: In this verse, Paul quotes wording from De 29:4 and Isa 29:10. The Hebrew text of these verses does
not use “God,” but Paul may have quoted from the Septuagint, which according to most manuscripts reads at
De 29:4 (29:3, LXX): “The Lord God has not given . . . ” For reasons stated in App. C1, copies of the Septuagint
existing in Paul’s day likely read: “Jehovah God has not given . . . ” In fact, there is evidence that a fragment
containing De 29:4 in the papyrus collection Fouad Inv. 266 uses the Tetragrammaton in the Greek text,
followed by the Greek term for “God.” So Paul may have made a slightly abbreviated quote from the Septuagint,
using only “God,” which is the reading found in available Greek manuscripts of Ro 11:8. (Compare a similarly
abbreviated quote at Ac 7:37; see study note.) The Hebrew texts of both De 29:4 and Isa 29:10 use the divine
name, and this is reflected in some translations of Ro 11:8 into Hebrew (referred to as J7, 8, 10, 14, 15, 20 in App. C4)
that use the Tetragrammaton here.”
Paul explained that although the nation of Israel failed, “the ones chosen obtained it”. Of those whose senses
were dulled, Paul quoted Psalms citing a “table” as a key element in the quote. The footnote explained this
“table: Possibly an allusion to a table for sacrifices or to a feast. Paul is here quoting from Ps 69:22, where
“table” is parallel to “prosperity” and apparently denotes blessings. Paul applies this psalm to the Jews, the
majority of whom would reject Jesus and be stumbled. This stumbling was due, in part, to their insistence that
their fleshly relationship with Abraham was sufficient for them to receive ongoing blessings from God. (Mt 3:9;
Joh 8:39) This erroneous view would ultimately lead to “retribution” for them.”
Insight commented on this portion as well
“The Jewish nation manifested a selfish viewpoint in accepting God’s undeserved kindnesses and favors to
them. Jehovah allowed this selfish course and attitude to bring retribution upon them. They went about trying to
establish their own righteousness instead of subjecting themselves to the righteousness of God. (Ro 10:1-3) As
a result, the majority of the nation stumbled over Jesus Christ and rejected him, sharing bloodguilt in connection
with his death, thereby bringing destruction to their city and temple and ruin to their nation. (Mt 27:25; Da 9:26)
The apostle Paul quotes from the Psalms (69:22) and applies it to them when he writes: “Also, David says: ‘Let
their table become for them a snare and a trap and a stumbling block and a retribution.’”—Ro 11:9.”
But there is still a positive outcome despite the failure of the nation. Paul wrote
“So I ask, They did not stumble and fall completely, did they? Certainly not! But by their false step, there is
salvation to people of the nations, to incite them to jealousy. Now if their false step means riches to the world
and their decrease means riches to people of the nations, how much more will their full number mean!” (11: 11,
12)
The false step of the nation of Israel opened up salvation to people of the nations. In the new nation of “Israel”,
there will be a “full number” of Israel-by-birth and the rest to be filled up by the non-Jews, people of the nations.
To understand this better, the apostle Paul will use an illustration.
References
[1] Baal. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 228.
[2] Retribution. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 794.
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45.17.2 Romans 11 - Part 2

How does the metaphor of the wild olive tree teach modern day Bible readers of God’s purpose for populating
God’s Kingdom? How does that relate to their status before God?
The apostle Paul has explained that God rejected the nation of Israel because of their rejection of Jesus Christ.
But God has left behind a remnant to form the nucleus of the new nation of spiritual Israel, what Paul called as
the Israel of God. But should this give reason to people of the nations, the non-Jews, to brag about the privilege
that was opened up to them? Time to dig.
Paul wrote
“Now I speak to you who are people of the nations. Seeing that I am an apostle to the nations, I glorify my
ministry to see if I may in some way incite my own people to jealousy and save some from among them. For if
their being cast away means reconciliation for the world, what will the acceptance of them mean but life from
the dead? Further, if the part of the dough taken as firstfruits is holy, the entire batch is also holy; and if the root
is holy, the branches are also.” (11: 13-16)
Paul has identified himself in this letter as “an apostle to the nations”. What does that mean? The footnote
explained
“an apostle to the nations: That is, to the non-Jews, or Gentiles. When Paul was converted to Christianity,
probably about 34 C.E., the resurrected Jesus declared: “This man is a chosen vessel to me to bear my name
to the nations as well as to kings and the sons of Israel.” (Ac 9:15) Thus Paul was chosen by the Lord Jesus
Christ to be “an apostle [meaning “someone sent out”] to the nations.” (Ac 26:14-18; Ro 1:5; Ga 1:15, 16; 1Ti
2:7) While Paul had strong conviction and proofs of his apostleship, nowhere does the Bible suggest that he
replaced one of “the Twelve”; nor did he ever refer to himself as one of “the Twelve.”—1Co 15:5-8; compare
study note on Ac 1:23.”
Although Paul’s assignment was to preach and convert the non-Jews, he was also using it to “glorify my
ministry” in his own words. Glorify is often associated with God but the footnote applies another meaning in
Paul’s usage
“glorify: Or “magnify.” The Greek verb do·xaʹzo (to glorify; to give glory to), related to the word doʹxa (glory;
honor), is often used in connection with glorifying God. (Mt 5:16; 9:8; Mr 2:12; Lu 2:20; 5:25, 26; Ac 4:21; 11:18;
Ro 15:6, 9) In this context, the verb may convey such shades of meaning as “take pride in; take seriously; make
the most of.” Paul shows that he highly esteems his “ministry,” regarding it as an honor of the highest order.”
The ministry Paul wrote about is both to convert the Jews and the non-Jews. In his assignment, Paul was
focused on the non-Jews. The footnote explained
“my ministry: When Jesus was on earth, he commissioned his followers to make disciples of people of all the
nations. (Mt 28:19, 20) Paul called this work “the ministry of the reconciliation.” In Paul’s words, “we beg” a
world alienated from God to “become reconciled to God.” (2Co 5:18-20) Paul made the most of his Christian
ministry to the nations, but at the same time, his earnest desire was that some Jews would also be moved to
take the necessary steps to gain salvation. (Ro 11:14) The basic meaning of the Greek word di·a·ko·niʹa is
“service” and the related verb is sometimes used in the Bible with regard to personal services, such as waiting
on tables. (Lu 4:39; 17:8; Joh 2:5) Here it refers to the Christian ministry. This is an elevated form of service,
that of ministering to the spiritual needs of others.”
Paul expressed the wish that his fellow Jews would be incited to jealousy of the privilege they lost and went to
the non-Jews. At this point, Paul introduced the metaphor of the olive tree referring to root and branches. The
footnote explained
“the root . . . the branches: Here Paul compares the fulfillment of God’s purpose regarding the Abrahamic
covenant to an olive tree. Jehovah, the root of the tree, gives life to spiritual Israel. (Isa 10:20) Jesus, the trunk
of the tree, is the primary part of Abraham’s offspring. (Ga 3:16) Paul says that the branches collectively are
“the full number” of those included in the secondary part of Abraham’s offspring.—Ro 11:25; Ga 3:29.”
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Interestingly, bible scholars are divided on what the root of the olive tree represented. One paper summarized
the various views
“Clearly, the root can taken to represent Israel, the patriarchs, or the converted remnant. Although Paul does
not state explicitly that Christ is the root, a convincing case can be made for understanding the root as referring
to Christ.” [1]
The footnote applied the branch to the Christ who supported the branches - the Jews and non-Jews - while the
root that supported the branch is applied to Jehovah God. Paul continued the analogy
“However, if some of the branches were broken off and you, although being a wild olive, were grafted in among
them and became a sharer of the richness of the olive’s root, do not be arrogant toward the branches. If, though,
you are arrogant toward them, remember that you do not bear the root, but the root bears you.” (11: 17, 18)
Regarding this grafting metaphor where the non-Jewish Christians were included in the olive tree after some of
the branches were remove, the Bible-based encyclopedia Insight explained
“The apostle Paul, writing to Christians in Rome, compared non-Jewish Christians to the branches of a wild
olive that were grafted into the garden olive to replace natural branches that had been broken off. Such a
procedure in grafting he described as “contrary to nature.” The natural branches corresponded to the Jews who,
because of their lack of faith, lost out on their opportunity to be among those in line for Messiah’s heavenly
Kingdom. The grafting of wild olive branches, or non-Jewish Christians, into the garden olive to replace “natural
branches” was no reason for those Gentiles to have lofty ideas, for only by faith could they maintain their
position. Also, the grafting of branches from the wild olive into the garden olive illustrates the permanent union
that has been effected between Jews and Gentiles as fellow members of “the Israel of God.”—Ro 11:17-24; Ga
3:28; 6:16; compare Joh 15:1-6; see OLIVE.” [2]
What is the meaning of the elements of the metaphor about the olive tree and the wild olives, the footnotes
explained each
“some of the branches were broken off: That is, the natural Jews who rejected Jesus were themselves
rejected.”
“you, although being a wild olive, were grafted in: Paul is still addressing Christians of non-Jewish
background. (Ro 11:13) He continues with the illustration of a cultivated olive tree to show how God’s purpose
with regard to the Abrahamic covenant was being fulfilled. (See study note on Ro 11:16.) Initially, only Jews had
the opportunity to be part of that covenant. Non-Jews, or Gentiles, were likened to branches from a different
tree, that is, a wild olive tree. Jehovah opened the way for Gentiles to become part of Abraham’s offspring as
spiritual Jews, figuratively grafting them into the cultivated olive tree. The Rome congregation consisted of
faithful Christians from both Jewish and Gentile backgrounds, and all were expected to produce spiritual
fruitage.—Ro 2:28, 29.”
The olive tree represents the union of the Jewish Christians and the Non-Jewish Christians. No one had a
reason to brag about their being in the olive tree whether naturally part of it (Jewish Christians) or grafted in (the
non-Jewish Christians). Jehovah has not abandon completely Israel but kept the remnant to be part of this
metaphor of the olive tree. This olive tree also represents what would become the Kingdom of God.
References
[1] Khobnya, Svetlana.’The Root’ in Paul’s Olive Tree Metaphor (Romans 11: 16-24). Tyndale Bulletin Vol 64
No 2, 2013, p. 261.
[2] Grafting. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 993.
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45.17.3 Romans 11 - Part 3

The apostle Paul continues to describe how Jehovah God has opened up the hope of living in heaven as part of
the Kingdom of God using the metaphor of the olive tree. Time to dig.
Paul wrote
“You will say, then: “Branches were broken off so that I might be grafted in.” That is true! For their lack of faith,
they were broken off, but you are standing by faith. Do not be haughty, but be in fear. For if God did not spare
the natural branches, neither will he spare you.” (11: 19-21)
The apostle repeats that it is the failure of the Jews for their lack of faith. But he reminded the non-Jews, who
were like the wild olive tree, who were grafted in metaphorically, not to be haughty. He reasoned that if the non-
Jews failed because of lack of faith, the same will happen to them.
This was brought out by the Bible-based encyclopedia Insight
“He notes that neither Jew nor Gentile has any basis for boasting or for lifting himself above the other. He
strictly warns the Gentile Christians that they should not become lofty-minded because they profited from the
Jews’ failure to accept Christ, since the Jews’ fall allowed Gentiles to have the opportunity of membership in
Christ’s “body.” He says: “See, therefore, God’s kindness and severity. Toward those who fell there is severity,
but toward you there is God’s kindness, provided you remain in his kindness; otherwise, you also will be lopped
off.”—Ro 11:22.” [1]
Paul continued
“Consider, therefore, God’s kindness and severity. There is severity toward those who fell, but toward you there
is God’s kindness, provided you remain in his kindness; otherwise, you too will be lopped off. And they also, if
they do not remain in their lack of faith, will be grafted in, for God is able to graft them back in. For if you were
cut out of the olive tree that is wild by nature and were grafted contrary to nature into the garden olive tree, how
much more will these who are natural branches be grafted back into their own olive tree!” (11: 22-24)
Paul described the non-Jews as being grafted in contrary to nature. The footnote explained
“grafted contrary to nature into the garden olive tree: Normally, farmers grafted branches from a cultivated,
or garden, olive tree into a wild olive tree. As a result, the wild olive tree would produce better fruit, comparable
to fruit from the tree from which the branch had been cut. The reverse—grafting wild branches into a cultivated
tree—would be quite contrary to the regular procedure and would usually not be expected to yield good results.
However, grafting a branch from a wild olive tree into a cultivated one was what some farmers occasionally did
in the first century. (See Media Gallery, “Grafting an Olive Branch.”) By alluding to just such a procedure that
would seem unusual—even unnatural, or contrary to nature—Paul heightens the force of his illustration. Paul
uses the cultivated olive tree to illustrate how God’s purpose with regard to the Abrahamic covenant was fulfilled.
He likens those who become part of Abraham’s offspring to branches on this symbolic olive tree. (Ro 11:21)
The Gentile Christians are likened to branches from a wild olive tree because they had previously been
alienated from God’s people, Israel, who were Abraham’s natural offspring and heirs of the covenant made with
Abraham. (Eph 2:12) But when some Jews, likened to the natural branches, showed a lack of faith, they were
rejected by God and “broken off.” (Ro 11:20) Jehovah arranged for these Gentiles to be grafted in to replace the
unproductive branches. (Ga 3:28, 29) Just as branches from a wild olive tree would thrive when grafted into a
cultivated olive tree, the Gentile Christians benefit greatly as they receive “the richness [lit., “fatness”]” of the
garden olive tree’s root. This arrangement highlighted God’s undeserved kindness toward the Gentile Christians
and removed any basis for boasting on their part.—Ro 11:17; compare Mt 3:10; Joh 15:1-10.”
The natural Jews were compared to the garden olive tree while the non-Jews, or spiritual Jews were from the
wild olive tree. The footnote explained
“the garden olive tree: In the Greek term kal·li·eʹlai·os used here, the word for “olive tree” has a prefix that
comes from the word ka·losʹ. It means “good; fine; excellent,” implying well-suited for its purpose—like an olive
tree that is cultivated in order to be fruitful and productive. Here the garden, or cultivated, olive tree is contrasted
with the olive tree that is wild (a·gri·eʹlai·os; lit., “field olive tree”) and uncultivated.”
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The apostle continued his explanation why this has happened to natural Jews
“For I do not want you to be unaware of this sacred secret, brothers, so that you do not become wise in your
own eyes: A partial dulling of senses has come upon Israel until the full number of people of the nations has
come in, and in this manner all Israel will be saved. Just as it is written: “The deliverer will come out of Zion and
turn away ungodly practices from Jacob. And this is my covenant with them, when I take their sins away.” True,
with respect to the good news, they are enemies for your sakes; but with respect to God’s choosing, they are
beloved for the sake of their forefathers. For the gifts and the calling of God are not things he will regret. For just
as you were once disobedient to God but have now been shown mercy because of their disobedience, so also
these now have been disobedient with mercy resulting to you, so that they themselves may also now be shown
mercy. For God has confined all of them together in disobedience so that he might show all of them mercy.” (11:
25-32)
The apostle described what happen to the natural Jews as “partial dulling of the senses”. If there is a “full
number” of the natural Jews, there is also a “full number” of people of the nations. When the two “full number”
are satisifed, then Paul wrote “in this manner all Israel will be saved”. The footnote on this verse explained
“and in this manner all Israel will be saved: That is, all spiritual Israel, “the Israel of God.” (Ga 6:16; Ro 2:29)
God’s purpose is to have 144,000 spiritual Israelites in a saved condition and ruling with His Son in heaven.
That purpose will be fulfilled “in this manner,” namely, by figuratively grafting in branches from the “wild olive” to
fulfill God’s purpose to have his “garden olive tree” full of productive branches. (Ro 11:17-25; Re 7:4; 14:1, 3)
This involved admitting Gentile Christians to be part of spiritual Israel. Some favor rendering the Greek
expression at the beginning of the verse “and then” or “and in the end,” but the rendering “and in this manner” is
supported by many lexicons and other Bible translations.”
This demonstrated God’s mercy. Insight explained
“Paul explains that Israel first had the opportunity but that they were, for the most part, disobedient. This
resulted in opening up the way for Gentiles to become part of the promised “kingdom of priests and a holy
nation.” (Ex 19:5, 6) Paul concludes: “For God has shut them all up together [Jews and Gentiles] in
disobedience, that he might show all of them mercy.” Through Christ’s ransom sacrifice, the Adamic sin working
in all mankind could be removed for all those exercising faith (including Gentiles), and through his death on the
torture stake the curse of the Law could also be removed from those under it (the Jews), so that all could
receive mercy.” [2]
Paul concludes this expression of God’s mercy enabling the non-Jews to be part of the Kingdom of God
“O the depth of God’s riches and wisdom and knowledge! How unsearchable his judgments are and beyond
tracing out his ways are! For “who has come to know Jehovah’s mind, or who has become his adviser?” Or,
“who has first given to him, so that it must be repaid to him?” Because from him and by him and for him are all
things. To him be the glory forever. Amen.” (11: 33-36)
A Bible-based publication commented on this exclamation of the apostle Paul
“By opening the verse with the exclamation “O,” Paul showed strong emotion—in this case, profound awe. The
Greek word he chose for “depth” is closely related to the word for “abyss.” Hence, his words evoke a vivid
mental picture. When we contemplate Jehovah’s wisdom, it is as if we were gazing into a limitless, bottomless
chasm, a realm so deep, so vast that we could never even grasp its immensity, let alone trace it out or map it in
detail. (Psalm 92:5) Is that not a humbling thought?” [3]
By laying out this point across several chapters, the apostle Paul highlighted Jehovah God’s mercy and wisdom
in adjusting the fulfillment and participants of His divine purpose when it came to the Kingdom.
References
[1] Romans, Letter to the. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 821.
[2] Mercy. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 327.
[3] Draw Close to Jehovah, Jehovah’s Witnesses, 2014, p. 176.
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45.18 Romans 12
45.18.1 Romans 12 - Part 1
How does the long discussion of the apostle Paul of what constitutes the Kingdom of God who will be adopted
as “sons of God” by baptism with the holy spirit affect you, as Bible reader? Time to dig.
The apostle Paul has just completed laying down how Jehovah God has worked out His purpose in gathering
the ones who will realized the promised Kingdom of God since the days of Moses. Paul had completed
explaining that this was realized despite the failure of the nation of Israel, the natural Jews, to put their faith in
the Messiah, Jesus.
Paul using various metaphors had explained with the grafting metaphor and olive tree how the remnant of the
nation of Israel and the non-Jews formed the prospective members of the Kingdom of God. Luke in his gospel
has reported that Jesus initially offered this to his apostles, a share in the Kingdom. It could have been
populated mostly by natural Jews. Now, that this has not happened, Jehovah God in His wisdom and mercy
allowed people of the nations to fill in the “full number”. It is now based on faith on the Messiah, on the sacrifice
of Jesus, and no longer on the Mosaic Law code. To be members of the heavenly Kingdom of God, they have
to be adopted as “sons of God” by being declared righteous now while in their sinful state.
To the Bible readers, these are the ones who are invited to go to heaven and be with Christ to rule with him in
the Kingdom of God. It is not open to everyone but only to those who God will accept. The apostle Paul pointed
this out in Romans chapter 9.
How should those with the hope of being with Christ in heaven as members of the Kingdom of God respond to
such undeserved kindness or grace? Paul elaborates in this chapter.
Paul wrote
“Therefore, I appeal to you by the compassions of God, brothers, to present your bodies as a living sacrifice,
holy and acceptable to God, a sacred service with your power of reason. And stop being molded by this system
of things, but be transformed by making your mind over, so that you may prove to yourselves the good and
acceptable and perfect will of God.” (12: 1, 2)
The apostle started the next chapter with “Therefore”. How does this link this chapter with the previous one?
The footnote explains
“Therefore: Paul apparently uses this expression to link what he discussed in the preceding part of his letter
with what he is about to say. In effect, he is saying: “In view of what I just explained to you, I appeal to you to do
what I will tell you next.” Paul had discussed the opportunity open to both Jews and Gentiles to be declared
righteous before God by faith, not by works, and to be corulers with Christ. (Ro 1:16; 3:20-24; 11:13-36)
Beginning in chapter 12, Paul urges Christians to be thankful and to demonstrate their faith and gratitude by
obeying God and by living a life of self-sacrifice.”
The apostle Paul, a Jew, is familiar with the sacrificial requirements of the Law of Moses. How does he relate
this as a metaphor for Christians under the new arrangement? The footnote explained
“present your bodies: Under the Mosaic Law, the Israelites slaughtered animals and presented these dead
animals as sacrifices. Such sacrifices could be offered only once. In contrast, a Christian continually presents
his body, his whole being, as a living sacrifice. This “sacrifice” includes the person’s mind, heart, and
strength—all his faculties. It is an act of total dedication involving every aspect of his life. Paul adds that a
Christian’s sacrifice of himself must be holy and acceptable to God. This may allude to the fact that Israelites
were never to offer unacceptable animal sacrifices, such as lame or deformed animals. (Le 22:19, 20; De 15:21;
Mal 1:8, 13) Likewise, Christians must live a clean life in harmony with what God approves in order for their
sacrifices to be acceptable.”
That is the point. The Christian is now the sacrifice metaphorically as equivalent to the services rendered under
the defunct Law of Moses. Another term that Paul appropriates in the Christian context is “sacred service”. The
footnote explained
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“a sacred service: Or “a worship.” The Greek word used here is la·treiʹa and refers to acts of worship. In the
Christian Greek Scriptures, this noun is sometimes used in connection with the Jewish system of worship based
on the Mosaic Law. (Ro 9:4; Heb 9:1, 6) However, here Paul uses it in connection with Christian worship. The
related Greek verb la·treuʹo (“to render sacred service”) is used both with regard to worship according to the
Mosaic Law (Lu 2:37; Heb 8:5; 9:9) and Christian worship (Php 3:3; 2Ti 1:3; Heb 9:14; Re 7:15). At Ro 1:9, Paul
showed that an important feature of his sacred service was “in connection with the good news about [God’s]
Son,” that is, the preaching of this good news.”
How does the phrase “power of reason” relate to this Christian sacrifice? The footnote explained this too
“with your power of reason: The expression “power of reason” is translated from the Greek word lo·gi·kosʹ. In
this context, it conveys the idea of sacred service rendered in a “logical,” “rational,” or “intelligent,” manner. One
lexicon defines it as “pert[aining] to being carefully thought through, thoughtful.” Christians are often called on to
weigh Bible principles carefully. They need to understand how Bible principles relate to one another and to
decisions under consideration. They can use their God-given power of reason, or thinking abilities, to make
balanced decisions that will have Jehovah’s approval and blessing. This way of worship was a change for many
Jews who had become Christians. They had previously lived their life following the many rules dictated by
tradition.”
While the above is what a Christian should do, there are things he has to stop doing. Paul mentioned about
being molded by this world. The footnote explained
“stop being molded: The Greek word used here denotes “to form or shape according to a pattern or mold.”
Paul addresses his fellow anointed Christians using a Greek verb tense that suggests stopping an action
already in progress. The wording implies that some in the Rome congregation were still being influenced by that
system of things. (Ro 1:7) For the Christians in Rome at that time, about 56 C.E., the system of things
involved the standards, customs, manners, and styles that characterized the Roman world.—See study note on
this system of things in this verse.”
The world is phrased as “this system of things”. What does that phrase signify? The footnote explained
“this system of things: The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs
or to features that distinguish a certain period of time, epoch, or age. In this context, it refers to the standards,
practices, manners, customs, ways, outlook, styles, and other features characterizing any given time period.—
See Glossary, “System(s) of things.””
Instead of a Christian allowing the world to modl him, Paul counsels to transform the mind. The footnote
comments on the Greek word used by Paul “metamorphoo”
“be transformed by making your mind over: The Greek verb for “be transformed” is me·ta·mor·phoʹo. (Many
languages have the term “metamorphosis,” which is derived from this Greek word.) The Greek word for “mind”
used here basically denotes the capacity to think, but it can also refer to a person’s way of thinking or his
attitude. The expression “making [the] mind over” indicates that a person changes his mental inclinations,
innermost attitudes, and feelings. The extent of this change is illustrated by the use of the verb here rendered
“be transformed.” The same verb is used at Mt 17:2 and Mr 9:2, where it says that Jesus “was transfigured.”
(See study note on Mt 17:2.) This transfiguration was not a superficial change. Rather, it was a complete
change in Jesus to the extent that he, the then future King of “the Kingdom of God,” could be described as
“already having come in power.” (Mr 9:1, 2) This Greek word is also used at 2Co 3:18 regarding the spiritual
transformation of anointed Christians. So when urging Christians to make their minds over, Paul was
highlighting a continual inner transformation that would result in a completely new way of thinking that would be
in harmony with God’s thoughts.”
In the process, the Christian ends up convinced and persuaded of this hope. The apostle Paul is encouraging
his fellow Chritians to respond properly to the undeserved kindness they have received.
References
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45.18.2 Romans 12 - Part 2

How did Paul next prepare his audience to put to practical use what he has just explained over several chapters
about the common hope of the Jews who converted to Christianity and the non-Jews who also did the same?
Time to dig.
Paul wrote
“For through the undeserved kindness given to me, I tell everyone there among you not to think more of himself
than it is necessary to think, but to think so as to have a sound mind, each one as God has given to him a
measure of faith. For just as we have in one body many members, but the members do not all have the same
function, so we, although many, are one body in union with Christ, but individually we are members belonging to
one another.” (12: 3-5)
Paul started off with what right attitude both types of Christians should have whether Jewish Christian or non-
Jewish Christian. A Bible-based publication elaborated on this
“Another translation says here: “I would say to every one of you not to estimate himself above his real value, but
to make a sober rating of himself.” (A Translation in the Language of the People, by Charles B. Williams) So
while we bask in the warmth of our heavenly Father’s love, let us be sound in mind and remember that we
neither earn nor deserve God’s love.—Luke 17:10.” [1]
Paul next wrote about the various gifts
“Since, then, we have gifts that differ according to the undeserved kindness given to us, if it is of prophecy, let
us prophesy in proportion to our faith; or if it is a ministry, let us be at this ministry; or the one who teaches, let
him be at his teaching; or the one who encourages, let him give encouragement; the one who distributes, let
him do it liberally; the one who presides, let him do it diligently; the one who shows mercy, let him do it
cheerfully. “ (12: 6-8)
Paul mentioned seven gifts - prophesying, ministry, teaching, encouraging, giving, presiding, and showing
mercy. Paul is counseling his readers that whatever gift they have, to do it well. Then, he went to discuss more
Christian traits
“Let your love be without hypocrisy. Abhor what is wicked; cling to what is good. In brotherly love have tender
affection for one another. In showing honor to one another, take the lead. Be industrious, not lazy. Be aglow
with the spirit.“ (12: 9-11a)
These are seven of the 22 things all in all that Paul encouraged all the Christians in Rome to consider - changes
that they need to make, continue to do, and things to stop doing. The footnotes added explanation about this list.
After mentioning their love to be without hypocrisy, Paul use a strong term “abhor” when it comes to wicked
things. The footnote explained this term
“Abhor: The Greek term a·po·sty·geʹo occurs only here in the Christian Greek Scriptures. It is the intensive
form of a Greek verb meaning “to hate” and thus means “to hate intensely (strongly).” This term expresses a
strong feeling of horror and repulsion.”
Opposite to abhorring what is wicked, is Paul’s word “cling to” what is good. How powerful is this imagery? The
footnote explained
“cling to: The Greek verb literally meaning “to glue” is here used figuratively. A Christian who has genuine love
is so firmly glued, or attached, to what is good that it becomes an inseparable part of his personality. The same
Greek word is used to describe the strong bond that is to unite a husband and wife.—See study note on Mt
19:5.”
Paul counseled to add to “brotherly love”, “tender affection”. The footnote explained these two terms
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“brotherly love: The Greek term phi·la·del·phiʹa literally means “affection for a brother.” Paul uses it three
times—at Ro 12:10, at 1Th 4:9, and at Heb 13:1. Peter uses this term three times in his letters (once at 1Pe
1:22 and twice at 2Pe 1:7), where it is rendered “brotherly affection.” The use of this term by Paul and Peter
indicates that relationships among Christians should be as close, strong, and warm as in a natural family.”
“have tender affection: The Greek word used here, phi·loʹstor·gos, is a compound word composed of two
terms that denote love and affection. The root word sterʹgo denotes a natural affection, as between family
members. The second term is related to phiʹlos, a close friend. (Joh 15:13-15) The combination of these terms
denotes a strong affection as shown in a family. In fact, both words used in this context (phi·la·del·phiʹa,
rendered “brotherly love,” and phi·loʹstor·gos, rendered “tender affection”) refer to affection that should naturally
be shown among family members. Such is the level of love and affection that Paul is urging fellow Christians to
show toward one another.—See study note on brotherly love in this verse.”
Then, Paul mentioned honoring one another. Paul used the term “take the lead”. The footnote explained
“take the lead: Or “take the initiative.” The Greek word pro·e·geʹo·mai appears only here in the Christian Greek
Scriptures. It literally means “to go before,” and in this context, it denotes an eagerness to show honor to others.
In first-century Greek, Jewish, and Roman society, people made every effort to gain honor for themselves. (Lu
20:46) Here Paul expresses a contrary view, namely, that Christians should make every effort to show honor
and respect for others. In fact, some suggest that this expression implies trying to outdo one another in showing
honor to others.”
Paul added the quality of being industrious versus being lazy. The footnote explained the Greek term for this
“Be industrious: Or “Be diligent.” The Greek spou·deʹ used here literally means “swiftness of movement or
action; haste; speed.” (Lu 1:39) However, in many contexts, it denotes an “earnest commitment in discharging
an obligation; eagerness; earnestness; willingness; zeal.” This Greek word appears at Ro 12:8 in the
expression “let him do it diligently.” It is rendered “industriousness” at Heb 6:11 and “earnest effort” at 2Pe 1:5.
The related verb spou·daʹzo has been rendered “be . . . diligent” (2Pe 1:10) and “do your utmost” (2Ti 2:15; 4:9,
21; 2Pe 3:14).”
What does Paul mean with being aglow with the spirit? The footnote explained the Greek term
“Be aglow with the spirit: The Greek word rendered “aglow” literally means “to boil.” Here it is used
metaphorically to convey the idea of one overflowing with or radiating zeal and enthusiasm as a result of the
influence of God’s “spirit” (Greek, pneuʹma), or active force. This spirit can motivate and energize a person to do
things in accord with Jehovah’s will. (See study note on Mr 1:12.) Being “aglow” with God’s holy spirit would
also affect the impelling force that issues from a person’s figurative heart, filling him with zeal and enthusiasm
for what is right. While some feel that this Greek expression is simply an idiom for great eagerness and
enthusiasm, the rendering in the main text favors the idea that “the spirit” here is God’s holy spirit.—For a
discussion of some principles of Bible translation exemplified by the rendering of the Greek phrase discussed
here, see App. A1.”
I will reflect on the rest of the 22 things Paul counseled his readers on this chapter to consider and apply, now
that they appreciate the undeserved kindness of God extended to both the Jewish remnant and the non-Jewish
Christians.
References
[1] Draw Close to Jehovah, Jehovah’s Witnesses, 2014, p. 248.
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45.18.3 Romans 12 - Part 3

What are the 15 other things that a Christian should develop and nurture to maintain his relationship with God?
Time to dig.
Previously, Paul spoke about the first seven of the 22 things:
- love without hypocrisy
- abhor wicked
- love goodness
- tender affection and brotherly love
- take the lead in showing honor to one another
- industriousness as opposed to laziness
- be aglow with the spirit
The apostle mentioned love three times in the first seven. Paul now lists the other 15
“Slave for Jehovah. Rejoice in the hope. Endure under tribulation. Persevere in prayer. Share with the holy ones
according to their needs. Follow the course of hospitality. Keep on blessing those who persecute; bless and do
not curse. Rejoice with those who rejoice; weep with those who weep. Have the same attitude toward others as
toward yourselves; do not set your mind on lofty things, but be led along with the lowly things. Do not become
wise in your own eyes.” (12: 11b-16)
In the contex of Paul’s time where the practice of slavery is common, what does Paul imply with his 8th
exhortation. The footnote explained
“Slave for: Or “Serve.” The Greek verb (dou·leuʹo) used here refers to working as a slave, that is, someone
owned by and taking orders from a master. The same Greek verb appears at Mt 6:24 (see study note), where
Jesus explains that a Christian cannot slave for both God and Riches. In the Septuagint, this verb is sometimes
used to render similar Hebrew exhortations to “serve Jehovah,” where the Tetragrammaton appears in the
original Hebrew text.—1Sa 12:20; Ps 2:11; 100:2 (99:2, LXX); 102:22 (101:23, LXX).”
This is another instance where “Lord” is replaced by the English name of God, “Jehovah”. The footnote
explained
“Jehovah: Available Greek manuscripts read “for the Lord” (toi Ky·riʹoi) here, but as explained in App. C, there
are good reasons to believe that the divine name was originally used in this verse and later replaced by the title
Lord. Therefore, the name Jehovah is used in the main text.—See App. C3 introduction; Ro 12:11.”
Paul then encouraged his readers to “rejoice in the hope”. Hope is vital to a Christian. Its importance was
highlighted by the Bible-based encyclopedia Insight
“Hope is indispensable to the Christian. It accompanies joy, peace, and power of holy spirit. (Ro 15:13) It
promotes freeness of speech in the approach to God for his undeserved kindness and mercy. (2Co 3:12) It
enables the Christian to endure with rejoicing, no matter what the conditions may be. (Ro 12:12; 1Th 1:3) As a
helmet protected the head of a warrior, so the hope of salvation protects the mental powers, enabling the
Christian to maintain integrity. (1Th 5:8) Hope is a strengthening thing, because, while the anointed Christian
yet on earth does not possess the reward of heavenly life, his desire with expectation is so strong that, despite
severe trials and difficulties, he keeps on waiting patiently for the hoped-for thing with endurance.—Ro 8:24, 25.
Hope helps keep the Christian in a clean way of life, for he knows that God and Christ, in whom the hope lies,
are pure and that he cannot hope to be like God and to receive the reward if he practices uncleanness or
unrighteousness. (1Jo 3:2, 3) It is closely allied with the greatest quality, love, for one having the true love of
God will also have hope in all of God’s promises. And he will, additionally, hope the very best for his brothers in
the faith, loving them and trusting their sincerity of heart in Christ.—1Co 13:4, 7; 1Th 2:19.” [1]
Another quality that works with hope, is endurance and prayers. Insight explained about endurance and its role
in a Christian
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“Among the things Christians may have to face are indifference on the part of others, reproach,
misrepresentation, intense hostility, hatred by close family members, mistreatment, imprisonment, and even
death. (Mt 5:10-12; 10:16-22; 24:9, 10, 39; Mr 13:9, 12, 13; Re 13:10) This calls for endurance. Without this
essential quality, a person simply could not come into possession of eternal life. (Ro 2:7; Heb 10:36; Re 14:12)
This is because what counts is the finish, not how well a person may have started in the course of Christian
discipleship. As Jesus Christ expressed it: “He that has endured to the end is the one that will be saved.” (Mt
24:13) “By endurance on your part you will acquire your souls.”—Lu 21:19.” [2]
When the hope is strong, it powers a Christian’s endurance, and with perseverance in prayers, a Christian finds
strength to endure.
Paul next mentioned two things that are related - sharing with the holy ones and the course of hospitality.
Christianity at the outset, because of their love for one another, has been sharing with what they have with their
fellow Christians. The trait of hospitality is as old as the Bible. The footnote explained
“Follow the course of hospitality: The Greek term for “to follow the course of” could literally be rendered “to
hasten; to run.” Paul here uses the term to encourage Christians to do more than show hospitality when called
on to do so. Rather, he urges them to pursue hospitality, to take the initiative to show this quality regularly. The
Greek word for “hospitality,” phi·lo·xe·niʹa, literally means “love of (fondness for) strangers.” This would indicate
that hospitality should be extended beyond one’s circle of close friends. Paul also uses this term at Heb 13:2,
apparently alluding to accounts in Genesis chapters 18 and 19 about Abraham and Lot. When these men
showed hospitality toward strangers, it resulted in their unknowingly entertaining angels. At Ge 18:1-8, Abraham
is described as running and hurrying to take care of his guests. The related adjective phi·loʹxe·nos occurs three
times in the Christian Greek Scriptures in other contexts where showing hospitality is encouraged.—1Ti 3:2; Tit
1:8; 1Pe 4:9.”
The next Christian traits are related with one another. They work together to enable a Christian to endure
persecution and their persecutors - lowliness of mind. Paul also encouraged his readers to show fellow feeling,
“rejoice with those who rejoice and weep with those who weep.”
Paul concluded his exhortation with promoting peace and trusting in Jehovah to do justice in one’s behalf
“Return evil for evil to no one. Take into consideration what is fine from the viewpoint of all men. If possible, as
far as it depends on you, be peaceable with all men. Do not avenge yourselves, beloved, but yield place to the
wrath; for it is written: “‘Vengeance is mine; I will repay,’ says Jehovah.” But “if your enemy is hungry, feed him;
if he is thirsty, give him something to drink; for by doing this you will heap fiery coals on his head.” Do not let
yourself be conquered by the evil, but keep conquering the evil with the good.” (12: 17-21)
Regarding Paul’s advise on “yield place to wrath”, the footnote explained
“yield place to the wrath: That is, to God’s wrath, according to the context. Paul goes on to quote God’s words
in Deuteronomy: “Vengeance is mine, and retribution.” (De 32:19-35) Although the Greek text at Ro 12:19 does
not include the expression “of God,” many Bible translators insert it in order to convey the correct idea. So the
sense of the verse seems to be: ‘Leave wrath to God. Let him determine when and on whom vengeance is to
be brought.’ This admonition agrees with Scriptural warnings to avoid giving vent to anger. (Ps 37:8; Ec 7:9; Mt
5:22; Ga 5:19, 20; Eph 4:31; Jas 1:19) The need to control one’s anger is repeatedly emphasized in the book of
Proverbs.—Pr 12:16; 14:17, 29; 15:1; 16:32; 17:14; 19:11, 19; 22:24; 25:28; 29:22.”
To trust God that He will do right by us is to exercise faith, confidence and humility.
References
[1] Hope. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1139.
[2] Endurance. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 724.
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45.19 Romans 13
45.19.1 Romans 13 - Part 1
Is a Christian submission to the secular state absolute? Paul now talks about the secular state and the Christian
obligation to them. What is the Christian obligation to the secular state? Time to dig.
Paul wrote
“Let every person be in subjection to the superior authorities, for there is no authority except by God; the
existing authorities stand placed in their relative positions by God.” (13: 1)
Interestingly, many scholars are of the opinion that these words did not come from the apostle Paul. They
propose the opinion that this was written by someone else. Paul, according to their opinion, could not have
written such a positive message about the Roman state of his time. According to this opinion, the apostle has
never discussed the secular state anywhere else. Other scholars question this on other grounds. One paper
mentioned one of these views
“Nevertheless, in Horsley’s later book,. Elliott wrestles with a notoriously contentious passage, Rom. 13: 1-7, in
the ‘context of imperial propaganda’ (1997b: 184). The passage that begins, ‘ everyone must submit himself to
the governing authorities…’ (Rom. 13.1, NIV) is problematic exegetically, theologically, and politically. Is it an
example of Paul’s use of ‘hidden’ or ‘coded’ anti-imperial rhetoric? Paul does not explain his use of the phrase
‘governing authorities’ (exousiais hyperechousai, literally, ‘superior authorities’) in Romans 13. In contrast, he
uses the term ‘rulers’ (archonton), or ‘leaders’ in 1 Cor. 2. 6-8. As a result, some scholars have determined that
Paul could not be making reference to the Roman authorities.” [1]
One scholar countered with the following
“If Paul nowhere else discusses the state or the Christian’s relation to it, that my simply be because in his other
surviving letters he had no occasion to do so. He discusses the Eucharist in 1 Corinthians 10: 16-21 and 11: 20-
34 only because reports from Corinth gave him occasion to discuss it; no one would base an argument on the
textual genuineness of these two passages on the fact that “nowhere else in any of his epistles” does Paul
discuss the subject. The subject of the Christian’s relation to the civil authorities must have been one of
principal concern in Paul’s churches: if there is any cause for surprise, it is not that Paul discusses it once only
but that he does not discuss it elsewhere.” [2]
Others claim that the superior authorities were heavily influenced by demonic forces. So, why should a Christian
submit to their authority? Hence, they conclude that this is not of Paul. However, the paper above pointed out
that in the book of Daniel, the book recognized that it was God who gave the kingdom to the Babylonian king
Nebuchadnezzar. What will happen to these “superior authorities”? The paper wrote
“When, however, the present age gives way to the coming age, world sovereignty will pass to “the saints of the
Most High”.
What did the footnote of the 2013 New World Translation identify as “superior authorities”? The footnote
explained
“the superior authorities: That is, the secular governing authorities. The term here rendered “authorities” is
the plural form of the Greek word e·xou·siʹa. Readers of the Greek Septuagint may have been familiar with the
way this word was applied to rulerships or dominion. (See Da 7:6, 14, 27; 11:5, where e·xou·siʹa is used to
render Hebrew and Aramaic words meaning “authority to rule; rulership; ruling power.”) At Lu 12:11, it is used in
the expression “government officials, and authorities.” The Greek term rendered “superior” is related to a word
used at 1Ti 2:2 in the expression “kings and all those who are in high positions [or “in positions of authority,”
ftn.].” In some contexts, it refers to being in a controlling position, having power or authority over others, but it
does not imply being “supreme.” This is shown by the usage at Php 2:3, where Christians are urged to consider
others “superior” to themselves, not supreme.”
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These “superior authorities” are not absolute in their power. The footnote explained
“stand placed in their relative positions by God: Lit., “having been set in order they are by God.” That is, by
God’s permission. The Greek word tasʹso used here is defined in various lexicons as “to bring about an order of
things by arranging; to put in place; to draw up in order; to set in a certain order; to appoint.” The term is
rendered “arranged” in some contexts. (Mt 28:16; Ac 15:2; 28:23) At Lu 7:8, Luke uses the same Greek word
when rendering an army officer’s words: “I too am a man placed [form of tasʹso] under authority [form of
e·xou·siʹa, the same word rendered “authority; authorities” at Ro 13:1-3], having soldiers under me.” This army
officer had someone placed over him, and he had “soldiers under” him; so his “authority” was relative in relation
to others. This indicates that the Greek word tasʹso does not always simply mean “to put in place.” It can also
refer to a certain order in which someone is placed in relation to others. Many translations of Ro 13:1 use such
expressions as “ordained of God” or “instituted (established; appointed) by God,” which might give the
impression that God is ultimately responsible for installing secular rulers. However, based on the meaning of the
Greek word, the immediate context, and what the Bible teaches elsewhere (Pr 21:1; Ec 5:8; Da 4:32; Joh 19:11),
the New World Translation uses the expression “stand placed in their relative positions by God.” God allows the
secular governments to have “relative” positions of authority, greater or lesser in relation to one another, but
always inferior to his own supreme authority as Sovereign of the universe.”
Should this obedience to “superior authorities” be absolute? As explained in the preceding footnote, a Christian
could not do this considering that God is the supreme authority. This is the conclusion of the same paper
quoted above
“He knew, too, that when the state encroaches on the sphere that belongs to God, disobedience to its
commands may be not only a Christian right but a Christian duty. But while the empire lasted, and while it
discharged the ministry divinely committed to it, it should receive submission, not rebellion, from its Christian
subjects. This is not only the teaching of Romans 13: 1-7; it is, I believe, the teaching of Paul himself.” [4]
References
[1] Diehl, Judy. “Empire and Epistles: Anti-Roman Rhetoric in the New Testament Epistles”, Currents in Biblical
Research Vol 10 No 2, 2012, p. 231.
[2] Bruce, F. F. “Paul and the “Powers that Be”, The John Rylands University Library, lecture given on
December 7, 1983, p. 80.
[3] Ibid., p. 87.
[4] Ibid., p. 96.
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45.19.2 Romans 13 - Part 2

How did the apostle Paul describe the limited authority of the State? What is the Christian’s obligation to such
secular authorities? The apostle Paul laid down the premise and the Christian obligations to the State.
“Therefore, whoever opposes the authority has taken a stand against the arrangement of God; those who have
taken a stand against it will bring judgment against themselves. For those rulers are an object of fear, not to the
good deed, but to the bad. Do you want to be free of fear of the authority? Keep doing good, and you will have
praise from it; for it is God’s minister to you for your good. But if you are doing what is bad, be in fear, for it is
not without purpose that it bears the sword. It is God’s minister, an avenger to express wrath against the one
practicing what is bad.” (13: 2-4)
The apostle mentioned that the State exists by “the arrangement of God” and that the State “is God’s minister”.
What does he mean by this? The footnotes offered help on these ideas. The first footnote explained the use of
the apostle Paul of “the arrangement of God”
“the arrangement of God: “The superior authorities” are part of a temporary arrangement permitted by God.
(Ro 13:1) The Greek expression used here denotes what God has ordered or directed. These secular
authorities are God’s temporary means of maintaining order in human society. But there would be no human
authority if God did not permit it. (Joh 19:11) In that sense, the superior authorities have a relative position
within God’s purpose. When Paul wrote this letter, the superior authorities affecting Christians were primarily
the government of Rome under Emperor Nero, who ruled from 54 to 68 C.E. Paul clearly recognized the need
for and the superiority of God’s way of governing. (Ac 28:31; 1Co 15:24) He was simply saying that as long as
Jehovah allows human rulership to exist, Christians should respect and accept it as “the arrangement of God.””
Paul wrote that if Christians participate in opposing the State, they are taking a stand against this temporal
arrangement of God. The second footnote describes the role of the State in God’s purpose
“it is God’s minister: This refers to “the authority” mentioned at Ro 13:1-3. This human authority is God’s
“minister,” or servant (Greek, di·aʹko·nos), in a particular sense. The Bible sometimes uses this Greek word to
refer to “servants; those serving” others. (Mt 22:13; Joh 2:5, 9) The related verb di·a·ko·neʹo (to serve; to attend
to; to minister) is also used to describe people performing various personal services for others. (See study note
on Lu 8:3.) It is in this sense that the secular authorities can be called a “minister,” or servant. They are God’s
minister because he allows them to continue for a time. They render certain services for the good of the people,
providing a measure of order and protection against lawlessness. Additionally, the Bible shows that secular
authorities have sometimes served as God’s minister in other ways. For example: King Cyrus of Persia called
on the Jews to go out of Babylon and rebuild God’s house in Jerusalem. (Ezr 1:1-4; Isa 44:28) Persian King
Artaxerxes sent Ezra with a contribution for the rebuilding of that house and later commissioned Nehemiah to
rebuild the walls of Jerusalem. (Ezr 7:11-26; 8:25-30; Ne 2:1-8) The Roman authority delivered Paul from the
mob in Jerusalem, protected him after he was shipwrecked, and allowed him to stay in a rented house while a
prisoner until his case could be heard by Caesar.—Ac 21:31, 32; 28:7-10, 30, 31.”
The State has the authority to wield “the sword”. It has power of coercion. The footnote explained the reference
to “the sword”
“the sword: Here referring to the right or power of secular authorities to inflict punishment on those practicing
what is bad. When authorities use this power properly, it can be a strong deterrent to crime, contributing to
order in society. However, they are responsible to God for how they use this authority. For example, King Herod
Antipas had John the Baptist beheaded, abusing this symbolic sword. (Mt 14:1-12) Likewise, King Herod
Agrippa I misused his authority by putting “James the brother of John to death by the sword.” (Ac 12:1, 2) If
secular rulers try to make Christians act in violation of the Scriptures, they would not be acting as God’s
minister.”
What then is the Christian’s obligation to the State given the above services the State renders? Paul continued
his counsel
“There is therefore compelling reason for you to be in subjection, not only on account of that wrath but also on
account of your conscience. That is why you are also paying taxes; for they are God’s public servants
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constantly serving this very purpose. Render to all their dues: to the one who calls for the tax, the tax; to the one
who calls for the tribute, the tribute; to the one who calls for fear, such fear; to the one who calls for honor, such
honor.” (13: 5-7)
Proceeding from the above, the apostle Paul wrote about the “compelling reason” for a Christian to submit to
the authority of the State. The footnote described the Greek word translated as “compelling reason”
“There is . . . compelling reason: Or “It is . . . necessary.” The Greek word a·nagʹke used here literally means
“necessity.” This verse shows that the compelling reason for Christians to obey Caesar’s laws and to pay taxes
should be the Christian conscience rather than fear of Caesar’s “sword” of punishment. (See study notes on
Ro 13:4.) Therefore, a Christian submits to human governments when a command does not contradict God’s
laws.”
Christians obey the law of the State not out of fear of punishment but as mentioned by Paul “on account of your
conscience”. In addition to being called “God’s minister”, Paul also called the State “public servants”. The
footnote explained
“public servants: The Greek word lei·tour·gosʹ (public servant, or worker) used here and the related words
lei·tour·geʹo (to render public service) and lei·tour·giʹa (public service) were used by the ancient Greeks and
Romans to refer to work or service for the State or for civil authorities that was done for the benefit of the people.
(The above-mentioned Greek words are derived from la·osʹ, “people,” and erʹgon, “work.”) Here the secular
authorities are called God’s “public servants” (plural form of lei·tour·gosʹ) in the sense that they provide
beneficial services for the people. However, in the Christian Greek Scriptures, these Greek terms are frequently
used in connection with the temple service and the Christian ministry. For this usage, see study notes on Lu
1:23; Ac 13:2; Ro 15:16.”
What is the Christian obligation then to the State? Paul mentioned tax, tribute, fear and honor to be rendered to
the State. If a Christian is to submit to these authorities, they will do because of their conscience, or the desire
to be right with God.
When Jesus was on earth, he mentioned the limits of the State. When he was asked if Jews should pay tax to
Caesar, Jesus answered the following as recorded in Matthew 22: 21
“Pay back, therefore, Caesar’s things to Caesar, but God’s things to God.”
With this statement, Jesus described the limitation of the State. It ends where the authority of God begins. But
when the authority of the State exceeds beyond its scope, the apostles declared the position for all Christians. It
was recorded in Acts 5: 29
”We must obey God as ruler rather than men.”
The apostle Paul complemented all these prior teachings with the relative subjection of Christians to the State.
References
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45.19.3 Romans 13 - Part 3

The apostle Paul resumes to counsel Christians to develop the quality of love and he has a very good reason
why there is urgency. Time to dig.
Paul wrote
“Do not owe anything to anyone except to love one another; for whoever loves his fellow man has fulfilled the
law. For the law code, “You must not commit adultery, you must not murder, you must not steal, you must not
covet,” and whatever other commandment there is, is summed up in this saying: “You must love your neighbor
as yourself.” Love does not work evil to one’s neighbor; therefore, love is the law’s fulfillment.” (13: 8-10)
The apostle made an important statement - whoever loves his fellow man has fulfilled the law. The “law” he is
referring to is clarified by his examples. The examples come from the Ten Commandments of the Law of Moses.
This tells us that the apostle is not aware that the Law of Moses is divided into ceremonial and moral code. Paul
concluded that “love is the law’s fulfillment”. Earlier, Paul asserted also that “Christ is the end of the law”. The
law of the Christ is based on love. Hence, the parallelism of thought is not surprising.
Then, the apostle Paul stated the reason why this is urgent
“And do this because you know the season, that it is already the hour for you to awake from sleep, for now our
salvation is nearer than at the time when we became believers. The night is well along; the day has drawn near.
Let us therefore throw off the works belonging to darkness and let us put on the weapons of the light. Let us
walk decently as in the daytime, not in wild parties and drunkenness, not in immoral intercourse and brazen
conduct, not in strife and jealousy. But put on the Lord Jesus Christ, and do not be planning ahead for the
desires of the flesh.” (13: 11-14)
The apostle stated that “it is already the hour for you to aware from sleep”. Why did the apostle say that? Paul
explained that “for now our salvation is nearer than at the time when we became believers”. There is a sense of
urgency in the words of the apostle. One can sense this in “the day has drawn near”. Did Paul believed that the
end was coming in their lifetime? A Bible-based publication explained
“We find another indication of their eagerness in the apostle Paul’s letters to Thessalonian Christians. About
50 C.E. he wrote: “As for the times and the seasons, brothers, you need nothing to be written to you. For you
yourselves know quite well that Jehovah’s day is coming exactly as a thief in the night. So, then, let us not sleep
on as the rest do, but let us stay awake and keep our senses.” (1 Thessalonians 5:1, 2, 6) Some of those spirit-
anointed Christians took that to mean that Jesus’ presence (with Jehovah’s day for executing the wicked) was
coming right then, immediately.
But not so. In fact, Paul wrote them in a second letter: “Respecting the presence of our Lord Jesus Christ and
our being gathered together to him, we request of you not to be quickly shaken from your reason nor to be
excited either through an inspired expression or through a verbal message or through a letter as though from us,
to the effect that the day of Jehovah is here. Let no one seduce you in any manner, because it will not come
unless the apostasy comes first and the man of lawlessness gets revealed.”—2 Thessalonians 2:1-3.
This did not mean that they could be casual about Jesus’ presence and the end of the system. With each
passing year, Jesus’ warning became ever more poignant: “Keep on the watch, therefore, because you do not
know on what day your Lord is coming.”
Thus, about five years after writing Second Thessalonians, Paul wrote: “It is already the hour for you to awake
from sleep, for now our salvation is nearer than at the time when we became believers. The night is well along;
the day has drawn near. Let us therefore put off the works belonging to darkness and let us put on the weapons
of the light.” (Romans 13:11, 12) After five more years, Paul advised Hebrew Christians: “You have need of
endurance, in order that, after you have done the will of God, you may receive the fulfillment of the promise. For
yet ‘a very little while,’ and ‘he who is coming will arrive and will not delay.’” (Hebrews 10:36, 37) Then, in the
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penultimate verse of Revelation, the apostle John wrote: “He that bears witness of these things says, ‘Yes; I am
coming quickly.’ Amen! Come, Lord Jesus.”—Revelation 22:20.
Unquestionably, a Christian back then was not being unreasonable to feel that the end could come in his
lifetime. And if through accident or natural processes, he should die before the end, he would have lived with
the valid sense of urgency that Jesus and the inspired Scriptures generated.” [1]
He is asking his fellow Christians to abandon works of darkness including “wild parties”. What is Paul thinking of
here? The footnote commented
“wild parties: Or “revelries.” The Greek word koʹmos occurs three times in the Christian Greek Scriptures and
always in an unfavorable sense. (Ga 5:21; 1Pe 4:3) It has been defined as “drinking parties involving
unrestrained indulgence in alcoholic beverages and accompanying immoral behavior.” In ancient Greek writings,
the word was used in connection with riotous festal street processions that honored pagan gods, such as
Dionysius (or Bacchus), the God of wine, with singing until late at night. Such processions and licentious
conduct were common in Greek cities of the apostles’ time, including cities of Asia Minor. (1Pe 1:1) Peter
addressed his letter to Christians there who had “carried on in acts of . . . unbridled passions, overdrinking, wild
parties, drinking bouts, and lawless idolatries” before becoming Christians. (1Pe 4:3, 4) Paul included “wild
parties” among “the works of the flesh,” adding that those who indulged in such behavior would “not inherit
God’s Kingdom.” (Ga 5:19-21) In verses where the expression “wild parties” occurs, Paul and Peter also list
such behavior as drunkenness, immoral intercourse, sexual immorality, uncleanness, brazen conduct, and
unbridled passions.”
Paul also added “brazen conduct”. The footnote explained this term
“brazen conduct: Or “acts of shameless conduct.” Here the plural form of the Greek word a·selʹgei·a is used.
This Greek word denotes conduct that is a serious violation of God’s laws and that reflects a brazen or boldly
contemptuous attitude.—See Glossary.”
What is the antidote for such ungodly conduct? Paul wrote to “put on the Lord Jesus Christ”. The footnote
commented on this phrase
“put on the Lord: Or “imitate the qualities (manners) of the Lord.” The Greek word for “put on” literally means
“to clothe (dress) oneself.” (Lu 15:22; Ac 12:21) It is here used figuratively in the sense of taking on the
characteristics of someone. The same Greek word is used at Col 3:10, 12 in the expression “clothe yourselves
with.” Paul’s admonition at Ro 13:14 means that Christians should follow Jesus closely, figuratively clothing
themselves with his example and his disposition, striving to be Christlike.”
A Bible-based publication added
“We can successfully “put on the Lord Jesus Christ” if we become familiar with the Master’s life and strive to live
as he lived. We imitate his humility, his love of righteousness, his hatred of lawlessness, his love for his brothers,
his being no part of the world, and his patient endurance of suffering. We do not ‘plan ahead for the desires of
the flesh’—that is, we do not make our chief purpose in life the reaching of secular goals or the satisfying of
fleshly desires. Rather, when making a decision or handling a problem, we ask: ‘What would Jesus do in this
situation? What would he want me to do?’” [2]
References
[1] Questions From Readers, The Watchtower, October 1, 1989, p. 30.

[2] ”Hold to the Pattern Jesus Set”, The Watchtower, January 1, 2005, p. 11.
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45.20 Romans 14
45.20.1 Romans 14 - Part 1
Should Christians still promote some of the practices rooted in the Law of Moses? Should Christians allow
division over practicing some of the things originating from the Law of Moses? Time to dig.
After laying down the foundation of why Jewish Christians are no long under the Mosaic Law that took nearly 12
chapters, with Christ as the end of the law, and love as fulfillment of the law, the apostle Paul now addresses
divisive things bothering the congregation in Rome over practices and preferences originating from the Law of
Moses.
Paul wrote
“Welcome the man having weaknesses in his faith, but do not pass judgment on differing opinions. One man
has faith to eat everything, but the man who is weak eats only vegetables. Let the one eating not look down on
the one not eating, and let the one not eating not judge the one eating, for God has welcomed him. Who are
you to judge the servant of another? To his own master he stands or falls. Indeed, he will be made to stand, for
Jehovah can make him stand.” (14: 1-4)
‘Do not pass judgment on differing opinions’. What opinions does Paul have in mind? He cited the example of
eating and not eating certain things. For example, the “weak” person, that is weak in faith, restricts himself in
eating vegetables only. So, it appears that he is a vegan. How is this related to being “weak in faith”? The Law
of Moses has restricted certain meat as not edible from the standpoint of the law. The person who is weak in
faith, in his effort to be right with God, would rather not eat meat completely and just eat vegetables so as not to
offend God. However, Paul encouraged such ones “not judge the one eating”. Paul then raised an important
principle over this issue when he raised the question, “who are you to judge the servant of another?”. The
footnote commented on this question
“Who are you to judge the servant of another?: In this passage (Ro 14:1-12), Paul makes it clear that
Christians are not to judge one another in matters of conscience. Christians in the Rome congregation came
from a variety of cultural backgrounds, and some were judging their fellow believers for decisions and actions
that did not violate Bible principles. The preceding verse (Ro 14:3) states that “God has welcomed” both “the
one eating” and “the one not eating.” Paul’s question here in verse 4 reminded his fellow believers to recognize
that Jehovah was supporting the person they were judging. Paul uses an illustration of a household servant and
his master. The master had the exclusive right to establish rules for and restrictions on his servant, to assign
him duties, to retain or discharge him. Anyone else assuming this responsibility on his own would be considered
presumptuous, and the master could rightfully say to him: ‘Who do you think you are?’ In a similar way, each
Christian is responsible before God, his Master, in matters of conscience. No Christian has the right to judge his
brother because that brother belongs exclusively to God.”
A Bible-based publication explained the implication of the issue back then in the congreegation in Rome
In his letter to the Romans, Paul speaks of a situation about which opinions varied. He writes: “One man has
faith to eat everything, but the man who is weak eats vegetables.” Why was that? Well, under the Mosaic Law,
pork was not an acceptable food. (Romans 14:2; Leviticus 11:7) However, that Law was no longer binding after
Jesus died. (Ephesians 2:15) Then, three and a half years after Jesus’ death, an angel told the apostle Peter
that from God’s standpoint no food should be viewed as defiled. (Acts 11:7-12) With these factors in mind,
some Jewish Christians may have felt that they could eat pork—or enjoy some other food that had been
prohibited under the Law.
However, the very thought of eating those formerly unclean foods would likely have been repulsive to other
Jewish Christians. Such sensitive ones might have felt instinctively offended at seeing their Jewish brothers in
Christ eating such food. Moreover, certain Gentile Christians, whose religious background likely never included
dietary prohibitions, may have been puzzled that anyone would make an issue over food. Of course, it was not
wrong for someone to abstain from certain foods, as long as he did not insist that such abstinence was
necessary to gain salvation. Still, the different viewpoints could easily have fueled controversy in the
congregation. The Christians in Rome would need to be careful that such differences did not prevent them from
glorifying God “with one mouth.”” [1]
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Paul concluded that part saying “for Jehovah can make him stand”. The translators of the 2013 New World
Translation translated the Greek word “Kyrios” here as “Jehovah”. The footnote explained
“Jehovah: Available Greek manuscripts use the term “the Lord” (Greek, ho Kyʹri·os) here. However, as
explained in App. C, there are good reasons to believe that the divine name was originally used in this verse
and later replaced by the title Lord. The context shows that reference is made to Jehovah God. In this account
at Ro 14:1-12, Paul discusses the importance of not judging one another in matters of conscience. At Ro 14:10,
he mentions that each one will “stand before the judgment seat of God.” To support his argument, Paul at Ro
14:11 quotes from Isa 45:23, where the context shows that Jehovah God is the one speaking (Isa 45:18-22),
and from Isa 49:18, where the divine name appears. (See study note on Ro 14:11.) At Ro 14:12, Paul
concludes by saying: “So, then, each of us will render an account for himself to God.” Therefore, both the
context and the Hebrew Scripture background support the use of the name Jehovah in the main text.—See App.
C3 introduction; Ro 14:4.”
Paul used another example other than eating or not eating certain food. He used the observance of certain days.
Paul wrote
“One man judges one day as above another; another judges one day the same as all others; let each one be
fully convinced in his own mind. The one who observes the day observes it to Jehovah. Also, the one who eats,
eats to Jehovah, for he gives thanks to God; and the one who does not eat does not eat to Jehovah, and yet
gives thanks to God.” (14: 5, 6)
Here are additional instances where God’s name could have appeared in the original text. So, the 2013 New
World Translation put in Jehovah here every time the word “Kyrios” appeared. The Bible-based encyclopedia
Insight explained further how Paul resolved the issues
“But in considering this matter, the main point is that the Christians did not look to these things for salvation.
The apostle explained that certain things, such as the eating of meat or vegetables, the observing of certain
days as above others, even the eating of meat that had been offered to idols before being put up for regular
sale in the marketplaces, were matters of conscience. He wrote: “One man judges one day as above another;
another man judges one day as all others; let each man be fully convinced in his own mind. He who observes
the day observes it to Jehovah. Also, he who eats, eats to Jehovah, for he gives thanks to God; and he who
does not eat does not eat to Jehovah, and yet gives thanks to God.” Then he summed up his argument by
stating the principle: “For the kingdom of God does not mean eating and drinking, but means righteousness and
peace and joy with holy spirit,” and he concluded: “Happy is the man that does not put himself on judgment by
what he approves. But if he has doubts, he is already condemned if he eats, because he does not eat out of
faith. Indeed, everything that is not out of faith is sin.”—Ro 14:5, 6, 17, 22, 23; 1Co 10:25-30.” [2]
So, it is clear from Paul’s line of reasoning that Christians whether Jewish or Gentile should not divide the
congregation over matters that are no longer binding. Salvation is through faith in Jesus Christ’s ransom
sacrifice and not through observance of the Law of Moses, which is no longer binding.
References
[1] “Glorify God ‘With One Mouth’”, The Watchtower, September 1, 2004, p. 9.
[2] Vow. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1163.
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45.20.2 Romans 14 - Part 2

What more reasons did the apostle Paul give to persuade his readers, a mix of Jewish Christians and Non-
Jewish Christians, to not cause division over the issue of practices rooted in the Law of Moses? Time to dig.
Paul wrote some more
“Not one of us, in fact, lives with regard to himself only, and no one dies with regard to himself only. For if we
live, we live to Jehovah, and if we die, we die to Jehovah. So both if we live and if we die, we belong to Jehovah.
For to this end Christ died and came to life again, so that he might be Lord over both the dead and the living.”
(14: 7-9)
Paul used an additional reasoning as basis for quit judging one another over issues around practices rooted in
the Law of Moses - all Christians belong to Jehovah. A Bible-based publication commented on this point
“Because we belong to Jehovah, we give him exclusive devotion. (Exodus 20:4-6) Hence, a true Christian does
not devote his life to some secular cause. And while he respects national emblems, he does not worship them,
either by actions or in spirit. He certainly does not worship sports stars or other modern idols. Of course, he
respects the right of others to do as they wish, but he worships only the Creator. (Matthew 4:10; Revelation
19:10) This too makes him separate from the world.” [1]
Paul added that Jesus is Lord “over both the dead and the living”. In what sense is Jesus Lord even of the dead?
The Bible-based encyclopedia Insight explained
“Since Jesus has the keys of death and Hades (Re 1:17, 18), he is in position to release mankind from the
common grave (Joh 5:28, 29) and from the death inherited from Adam. (Ro 5:12, 18) He is therefore also the
‘Lord over the dead,’ including King David, one of his earthly ancestors.—Ac 2:34-36; Ro 14:9.” [2]
Paul then applied the above to his next point
“But why do you judge your brother? Or why do you also look down on your brother? For we will all stand before
the judgment seat of God. For it is written: “‘As surely as I live,’ says Jehovah, ‘to me every knee will bend, and
every tongue will make open acknowledgment to God.’” So, then, each of us will render an account for himself
to God.” (14: 10-12)
Earlier, the apostle Paul pointed out that each servant will stand before his Master Jehovah God. One slave
cannot question the standing of his fellow slave. Each slave is accountable to his Master. Where is Paul leading
his reader? A Bible-based publication explained
“Of course, it is wise to remember that Jehovah observes our actions even when humans are unable to see us.
Some have lost awareness of this fact. When others do not see them, they may engage in unscriptural conduct.
For instance, some have not resisted the temptation to view harmful entertainment and pornography on the
Internet, television, and other forms of modern technology. Since involvement in such things can take place in
private, some have acted as though their conduct were invisible to Jehovah.
It is good to bear in mind the apostle Paul’s words: “Each of us will render an account for himself to God.”
(Romans 14:12) We need to be aware that every time we sin, we are sinning against Jehovah. Knowing this
should help us to comply with his lofty standards and to avoid unclean conduct. The Bible reminds us: “There is
not a creation that is not manifest to his sight, but all things are naked and openly exposed to the eyes of him
with whom we have an accounting.” (Hebrews 4:13) True, we must render an account to God, but surely it is
our deep love for Jehovah that is the principal reason why we do his will and abide by his righteous standards.
Let us therefore exercise discretion in such matters as our choice of entertainment and our conduct with the
opposite sex.” [3]
The 2013 New World Translation translated the quote from Isaiah to include God’s divine name. The footnote
explained
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“says Jehovah: Paul is quoting from Isa 45:23, where the context makes clear that Jehovah is the one
speaking. (Isa 45:18-22) However, Isa 45:23 does not use the phrase “says Jehovah.” Scholars have
suggested that Paul also quoted from Isa 49:18, where the phrase “‘As surely as I am living,’ declares
Jehovah,” appears. Another possibility is that Paul included the phrase “says Jehovah” to make clear who is
speaking, having in mind any of the numerous verses in the Hebrew Scriptures where it and similar phrases
appear.—Nu 14:28; Jer 22:24; 46:18 (26:18, LXX); Eze 5:11; 14:16; 16:48; 17:16; 18:3; 20:31, 33; Zep 2:9.”
So, given the above, what is Paul’s counsel regarding the practices rooted in the Law of Moses? Paul wrote
“Therefore, let us not judge one another any longer but, rather, be determined not to put a stumbling block or an
obstacle before a brother. “ (14: 13)
A Bible-based publication extended the principle to apply to modern day issues. The publication wrote
“First, Paul tells us not to be “judging one another.” We must guard against ‘putting before a brother a stumbling
block.’ Standards of what is acceptable may vary from land to land and culture to culture. What is acceptable in
one time and place may be inappropriate in another. We should not stumble or offend others by wearing
adornment that our culture associates with an objectionable lifestyle. Godly women do well to ask themselves:
How does the community view what I wear? Are members of the congregation embarrassed, puzzled, or
ashamed because of what I wear? Even if a Christian woman has a right to dress or groom in a certain manner,
she will forgo that right if her style of grooming would be offensive.—1 Corinthians 10:23, 24.” [4]
The apostle Paul repeats that each one of us will stand before the judgment seat of God. Each Christian should
focus on himself to be able to stand up before God and receive His favor rather than criticizing his fellow
Christian for practices that are not critical to one’s salvation such as the practices rooted in the Law of Moses.
Christ is the end of the law. Love is the fulfillment of the law. It should not be used to judge his brother.
References
[1] “Christian Neutrals in the Last Days”, The Watchtower, November 1, 2002, p. 15.
[2] Lord. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 266.
[3] “Remain Steadfast as Seeing the Invisible One!”, The Watchtower, June 15, 2001, p. 21.
[4] “Should Women Hide Their Beauty?”, Awake!, October 8, 2005, p. 27.
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45.20.3 Romans 14 - Part 3

How does Paul conclude his treatment of his topic on the influence of the Law of Moses on Christians? Time to
dig.
Paul now returns to the issue of eating certain food. Paul wrote
“I know and am convinced in the Lord Jesus that nothing is unclean in itself; only where a man considers
something to be unclean, to him it is unclean. For if your brother is being offended because of food, you are no
longer walking according to love. Do not by your food ruin that one for whom Christ died. Therefore, do not let
the good you do be spoken of as bad.” (14: 14-16)
Paul cites love as the reason for not judging one another. Christ died for every Christian who chose to exercise
faith on him. Hence, a Christian cannot ruin his brother over the issue of food choices because of practices
rooted in the Law of Moses. Paul wrote next
“For the Kingdom of God does not mean eating and drinking, but means righteousness and peace and joy with
holy spirit. For whoever slaves for Christ in this way is acceptable to God and has approval with men.” (14: 17,
18)
The Bible-based encyclopedia Insight explained the application of what the Kingdom of God is and its relation to
the issue of food choices rooted in the Law of Moses
“A person who is truly humble will not think that the Kingdom of God or entering into it has to do with what one
eats or drinks or what one refrains from eating or drinking. The Bible shows that a person may eat or drink or
may refrain from partaking of certain things because he feels he should, from a health standpoint or for the sake
of conscience. Yet if a person thinks that his having a favorable standing with God depends on whether or not
he eats, drinks, or touches certain things or whether or not he observes certain religious days, he does not
realize that his actions are “possessed of an appearance of wisdom in a self-imposed form of worship and mock
humility, a severe treatment of the body; but they are of no value in combating the satisfying of the flesh.”—Col
2:18, 23; Ro 14:17; Ga 3:10, 11.” [1]
Paul then focused the topic on what to do moving forward
“So, then, let us pursue the things making for peace and the things that build one another up. Stop tearing down
the work of God just for the sake of food. True, all things are clean, but it is detrimental for a man to eat when it
will cause stumbling. It is best not to eat meat or drink wine or do anything over which your brother stumbles.”
(14: 19-21)
Paul strongly counseled his readers to “pursue the things making for peace”. A Bible-based publication
explained
“If untreated, small cracks in the pavement can grow into dangerous potholes. Leaving personal differences
unresolved can likewise be disastrous. The apostle John wrote: “If anyone makes the statement: ‘I love God,’
and yet is hating his brother, he is a liar. For he who does not love his brother, whom he has seen, cannot be
loving God, whom he has not seen.” (1 John 4:20) An unresolved personal difference could eventually cause a
Christian to hate his brother.
Jesus Christ showed that our worship is unacceptable to Jehovah if we have not made peace with others.
Jesus instructed his disciples: “If, then, you are bringing your gift to the altar and you there remember that your
brother has something against you, leave your gift there in front of the altar, and go away; first make your peace
with your brother, and then, when you have come back, offer up your gift.” (Matt. 5:23, 24) Yes, a primary
reason for us to pursue peace is that we want to please Jehovah God.” [2]
Paul also recommended that “it is best not to eat meat or drink wine over which your brother stumbles”. Another
Bible-based publication explained
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“When the conscience of a fellow Christian could be offended by what we do, brotherly love will move us to be
considerate and restrict our choices. An example of this might be the use of alcoholic beverages. A Christian is
permitted to drink wine in moderation. But if doing so might stumble his companion, he will not insist on his
rights.” [3]
Paul finally concluded his exhortation
“The faith that you have, keep it to yourself before God. Happy is the man who does not judge himself by what
he approves. But if he has doubts, he is already condemned if he eats, because he does not eat based on faith.
Indeed, everything that is not based on faith is sin.” (14: 22, 23)
Paul declared an important point over this issue - “everything that is not based on faith is sin”. A Christian
should not be pressured to do what his faith does not allow him to do just because somebody else does not find
anything wrong with it.
During the time Paul wrote this letter to the Romans, the congregation is fighting the influence of some Jewish
Christians who are still convinced that it is OK to be a Christian but it is also OK to live by the Law of Moses. For
example, Christians should still get circumcised if not yet (which is true of non-Jewish Christians), to not eat
pork, or not work on the Sabbath day. These Christians think that maintaining these practices are as important
as putting faith in Christ. The apostle Paul showed that they were wrong. Righteousness and salvation are
attainable only by having faith in Jesus Christ. The other things don’t matter at all. They should not be judging
one another over the practice or non-practice of such things.
References
[1] Humility. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1160.
[2] “Pursue the Things Making for Peace”, The Watchtower, November 15, 2008, p. 17.
[3] “Glorify God ‘With One Mouth’”, The Watchtower, September 1, 2004, p. 12.
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45.21 Romans 15
45.21.1 Romans 15 - Part 1
What more could the apostle Paul counsel the Christian congregation in Rome? He has spent nearly the entire
book persuading Christians in Rome that salvation and to be declared righteous as sons of God were only by
faith and not through practicing the requirements of the Law of Moses. Time to dig.
Paul wrote
“We, though, who are strong ought to bear the weaknesses of those not strong, and not to be pleasing
ourselves. Let each of us please his neighbor for his good, to build him up. For even the Christ did not please
himself, but just as it is written: “The reproaches of those reproaching you have fallen upon me.” For all the
things that were written beforehand were written for our instruction, so that through our endurance and through
the comfort from the Scriptures we might have hope. Now may the God who supplies endurance and comfort
grant you to have among yourselves the same mental attitude that Christ Jesus had, so that unitedly you may
with one voice glorify the God and Father of our Lord Jesus Christ.” (15: 1-6)
Christians are not all the same, according to the apostle Paul. Some are just new in the faith and are still weak
relatively in knowledge and hence faith. Some are due to their knowledge are already mature and strong in the
faith. How are these two groups deal with each other? That is the point of his opening comment. The Bible-
based encyclopedia Insight commented on this
“The Christian with knowledge and whose conscience is trained is commanded to give consideration and
allowance to the one with a weak conscience, not using all his freedom or insisting on all his personal “rights” or
always doing just as he pleases. (Ro 15:1) One who wounds the weak conscience of a fellow Christian is
“sinning against Christ.” (1Co 8:12) On the other hand, Paul implies that while he would not want to do
something by which the weak brother would be offended, thereby causing him to judge Paul, the weak one
should likewise consider his brother, striving for maturity by getting more knowledge and training so that his
conscience will not be easily offended, causing him to view others wrongly.—1Co 10:29, 30; Ro 14:10.” [1]
Who did Paul use as his best example to model their conduct? Jesus Christ himself. Insight explained the best
example of Jesus
“To render good to others, he did not seek to please himself but was willing to take reproach from persons who
by word and deed reproached Jehovah God. The apostle Paul pointed to this when highlighting the right
attitude toward spiritually weak ones: “We, though, who are strong ought to bear the weaknesses of those not
strong, and not to be pleasing ourselves. Let each of us please his neighbor in what is good for his upbuilding.
For even the Christ did not please himself; but just as it is written: ‘The reproaches of those who were
reproaching you have fallen upon me.’” (Ro 15:1-3) In the previous chapter (Ro 14), Paul had discussed the
weaknesses of some Christians who had conscientious scruples regarding certain foods or the observance of a
certain day; he had shown the need to avoid being a cause for stumbling such ones and the need to build them
up. This would likely mean that those strong in understanding, faith, and conscience would have to restrict
themselves in the exercise of their rights, and this might be somewhat unpleasant to them. Nevertheless, they
must “bear” (the verb here allowing both the sense of “carry” and “put up with or endure” [compare Ga 6:2; Re
2:2]) whatever burdens such weaknesses might cause them, imitating Christ. (Compare Mt 17:17-20; also
Moses’ expression at Nu 11:10-15.)” [2]
The prophecies around Jesus Christ as Messiah were all written as the apostle Paul mentioned, so “we might
have hope.”
If these Christians despite their differences in faith will imitate the Christ, they will in the end be united in
praising God. The footnote commented on this verse
“unitedly . . . with one voice: Lit., “like-mindedly [of one mind] . . . with one mouth.” Just as Jesus prayed for
his followers to be united, Paul prayed for his fellow believers to be united in thought and action. (Joh 17:20-23;
see study note on Joh 17:23.) In this verse, Paul uses two terms to emphasize this unity. The word rendered
“unitedly” is used several times in the book of Acts to describe the remarkable unity among early Christians. (Ac
1:14, “with one purpose”; 2:46, “with a united purpose”; 4:24, “with one accord”; 15:25, “unanimous”) The
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expression rendered “one voice” shows Paul’s desire that the Jewish and Gentile Christians in the Rome
congregation join their voices to glorify God harmoniously.”
Paul declared an important idea when he wrote “the God and Father of our Lord Jesus Christ”. This phrase was
first used by the apostle in the opening of the book, in his opening greeting, “May you have undeserved
kindness and peace from God our Father and the Lord Jesus Christ.” (1: 7) Now, he uses it again in his closing.
Paul goes on to write
“So welcome one another, just as the Christ also welcomed you, with glory to God in view. For I tell you that
Christ became a minister of those who are circumcised in behalf of God’s truthfulness, so as to verify the
promises He made to their forefathers, and that the nations might glorify God for his mercy. Just as it is written:
“That is why I will openly acknowledge you among the nations, and to your name I will sing praises.” And again
he says: “Be glad, you nations, with his people.” And again: “Praise Jehovah, all you nations, and let all the
peoples praise him.” And again Isaiah says: “There will be the root of Jesʹse, the one arising to rule nations; on
him nations will rest their hope.” May the God who gives hope fill you with all joy and peace by your trusting in
him, so that you may abound in hope with power of holy spirit.” (15: 7-13)
Paul encouraged his readers to “welcome one another” given the key points that he has raised previously
across the earlier chapters. He wrote now that Christ “became a minister” for the Jews. How did that happen?
The footnote clarified the use of the Greek word for “minister”
“a minister: Or “a servant.” In the Bible, the Greek word di·aʹko·nos is often used to refer to those who humbly
render service in behalf of others. (See study note on Mt 20:26.) Here the term is used to describe Christ. In his
prehuman existence, Jesus served Jehovah for untold ages. However, at his baptism, he entered a new
ministry, which involved filling the spiritual needs of sinful humans. It even included giving his life as a ransom.
(Mt 20:28; Lu 4:16-21) Jesus is here described as a minister to the circumcised Jews in behalf of God’s
truthfulness because his ministry involved fulfilling the promises God had made to the Jewish forefathers.”
Paul quoted different Bible texts one after another to prove Jesus is the Messiah. Paul used a phrase to
introduce the Bible verses “just as it is written”
“Just as it is written: In this context (Ro 15:9-12), Paul quotes from the Hebrew Scriptures four times, showing
that Jehovah had long foretold that people of all nations would praise Him. Therefore, along with the Jews,
Gentiles benefit from Christ’s ministry. This reasoning supports Paul’s admonition to the international
congregation of Jewish and Gentile Christians in Rome to “welcome one another.”—Ro 15:7; see study note on
Ro 1:17.”
Part of this role as “minister” for the Jews, Paul cited a Bible verse referring to Jesus as “the root of Jesse”. The
footnote clarified this point
“the root of Jesse: Paul uses this quote about “nations” who would “rest their hope” on “the root of Jesse” to
show that people of the nations would have a place in the Christian congregation. Jesse was the father of David.
(Ru 4:17, 22; 1Sa 16:5-13) The apostle Paul here quotes from the Septuagint rendering of Isa 11:10, where it
was foretold that the coming Messiah would be called “the root of Jesse.” (Compare Re 5:5, where Jesus is
called “the root of David”; see also Re 22:16.) A root of a tree or of a plant normally comes before the trunk or
the branches. So it might seem more logical that Jesse (or his son David) would be spoken of as the root from
which Jesus would eventually come, since the Messiah was a descendant, not an ancestor, of Jesse (or David).
(Mt 1:1, 6, 16) However, there are other Bible passages that support the idea that Jesus is the root of Jesse.
Since Jesus is immortal, it is by means of him that Jesse’s genealogical line stays alive. (Ro 6:9) Jesus has
been empowered as Judge and heavenly King, which bears on his relationship even with his ancestors. (Lu
1:32, 33; 19:12, 15; 1Co 15:25)”
The apostle Paul is now ready to conclude his letter to the Romans.
References
[1] Conscience. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 501.
[2] Reproach. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 780.
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45.21.2 Romans 15 - Part 2

How would Paul end his letter to the Romans? The apostle Paul is winding down in his letter. He is reinforcing
everything that he has already said trusting that his fellow anointed Christians will abide by them. Time to dig.
Paul wrote
“Now I myself am convinced about you, my brothers, that you yourselves are also full of goodness, filled with all
knowledge, and that you are able to admonish one another. However, I have written to you more outspokenly
on some points, so as to give you another reminder, because of the undeserved kindness given to me from God
for me to be a public servant of Christ Jesus to the nations. I am engaging in the holy work of the good news of
God, so that these nations might be an acceptable offering, sanctified with holy spirit.” (15: 14-16)
Continuing in a positive note, of his confidence that the Christians in Rome has gotten his points clear, the
apostle Paul reiterated his mission to be “a public servant of Christ Jesus to the nations”. The footnote
commented on Paul’s use of the term “public servant”
“a public servant: The Greek word lei·tour·gosʹ is derived from the words la·osʹ, “people,” and erʹgon, “work.”
The word was originally used by the ancient Greeks to refer to work done under the civil authorities, usually at
personal expense, for the benefit of the people. There was a similar arrangement under the Romans. As used
in the Bible, the term usually refers to one who is serving in sacred office. The term is frequently used in the
Septuagint to refer to “duties” (Nu 7:5) and “service” (Nu 4:28; 1Ch 6:32 [6:17, LXX]) carried out by the priests
at the tabernacle and at Jehovah’s temple in Jerusalem. Here Paul uses the term with regard to himself, “an
apostle to the [Gentile] nations” who proclaimed the good news of God. (Ro 11:13) This preaching would be of
great benefit to the public, particularly to people of the nations.”
Paul also described his ministry as “engaging in the holy work”. The footnote also commented on this one
“engaging in the holy work: The Greek verb hi·e·rour·geʹo occurs only here in the Christian Greek Scriptures
and denotes being involved in a sacred work or duty. “The holy work” that Paul engaged in was in connection
with proclaiming the good news of God, the Christian message to people of all nations. (See study notes on
Ro 1:1; 1:9.) By using this term, Paul showed that he appreciated the sacred and serious nature of that work.
The expression Paul uses is related to the verb rendered “serving as priest” (hi·e·ra·teuʹo) at Lu 1:8 and to the
term for “temple” (hi·e·ronʹ) used at Mt 4:5 and in many other verses. Perhaps because of this connection, Paul
alludes to the sacrifices offered by priests at the temple when he compares those nations who accepted the
message to an offering made to God. That offering was approved by God and blessed with his spirit.—Ro 1:1,
16.”
Then, Paul continued to describe his holy work about God and Jesus to the nations who have not heard about
Jesus Christ
“So I have reason to exult in Christ Jesus over the things pertaining to God. For I will not presume to speak
about anything except what Christ has done through me in order for the nations to be obedient, by my word and
deed, with the power of signs and wonders, with the power of God’s spirit, so that from Jerusalem and in a
circuit as far as Il·lyrʹi·cum I have thoroughly preached the good news about the Christ. In this way, indeed, I
made it my aim not to declare the good news where the name of Christ had already been made known, so as
not to build on another man’s foundation; but just as it is written: “Those who received no report about him will
see, and those who have not heard will understand.”” (15: 17-21)
The goal of his holy work with the good news is to help make “the nations to be obedient” to the Christ. Paul
confirmed that he had done the ministry thoroughly when he wrote that “I have thoroughly preached the good
news about the Christ”. But, apparently he was not successful going to Rome. Paul wrote
“This is also why I was many times hindered from coming to you. But now I no longer have untouched territory
in these regions, and for many years I have longed to come to you. Therefore, when I journey to Spain, I hope
that I will see you and be accompanied partway there by you after I have first enjoyed your company for a time.
But now I am about to travel to Jerusalem to minister to the holy ones. For those in Mac·e·doʹni·a and A·chaʹia
have been pleased to share their things by a contribution to the poor among the holy ones in Jerusalem. True,
they have been pleased to do so, and indeed they were debtors to them; for if the nations have shared in their
95 | Page
spiritual things, they also owe it to minister to them with their material things. So after I have finished with this
and have delivered this contribution securely to them, I will depart by way of you for Spain. Moreover, I know
that when I do come to you, I will come with a full measure of blessing from Christ.” (15: 22-29)
Paul’s preaching work was so thorough that he can say for himself, “I no longer have untouched territory in
these regions”. Regarding the coverage of Paul, the footnote explained
“untouched territory: Paul was intensely interested in expanding the evangelizing work. He greatly desired to
preach in areas where the good news had not yet reached. (Compare 2Co 10:15, 16.) In the following verse,
Paul expresses his intention to extend his missionary work W, toward Spain. Paul wrote these words near the
end of his third missionary tour, at the beginning of 56 C.E.”
Did Paul get to Spain as he wrote about going there? The footnote explained
“Spain: Paul mentions Spain twice in his letter to the Romans, here and at Ro 15:28. Whether Paul ever
reached Spain is not certain. However, Clement of Rome stated (c. 95 C.E.) that Paul came “to the extreme
limit of the W[est],” which may have included Spain. If Paul reached Spain, his visit probably occurred between
his release from his first imprisonment in Rome (c. 61 C.E.) and his second imprisonment there (c. 65 C.E.) At
that time, Spain was under Roman rule. In this land that Paul apparently viewed as “untouched territory,” Latin
was more widely spoken than Greek.—Ro 15:23.”
Then, Paul mentioned about the contributions the congregations provided to help the Christians in Jerusalem as
he is on his way back to Jerusalem. According to Insight, he is in Corinth when he wrote this letter to the
Romans
“Before leaving Europe with a contribution from the brothers in Macedonia and Achaia for the needy Christians
in Jerusalem, and most probably when he was in Corinth, Paul wrote his letter to the Romans.—Ac 19:1–20:4;
Ro 15:25, 26; 2Co 2:12, 13; 7:5-7.” [1]
On his way back, he will be told that he wound undergo suffering at the hands of the enemies of Christianity
which he did experience. Hence, to end his letter, he gave them more encouragement and asked for prayers
“Now I urge you, brothers, through our Lord Jesus Christ and through the love of the spirit, that you exert
yourselves with me in prayers to God for me, that I may be rescued from the unbelievers in Ju·deʹa and that my
ministry in behalf of Jerusalem may prove to be acceptable to the holy ones, so that by God’s will I will come to
you with joy and be refreshed together with you. May the God who gives peace be with all of you. Amen.” (15:
30-33)
Paul mentioned “my ministry in behalf of Jerusalem”. What is this ministry? The footnote explained
“my ministry: The Greek word di·a·ko·niʹa, often rendered “ministry,” is here used in the sense of “relief work
(or, ministry),” as at Ac 11:29; 12:25; 2Co 8:4; 9:13. The congregations in Macedonia and Achaia had shared in
a “relief ministry,” gathering together a contribution for Paul to take to the needy brothers in Judea. (2Co 8:1-4;
9:1, 2, 11-13) Instead of di·a·ko·niʹa, a few ancient manuscripts use the word do·ro·pho·riʹa (bringing of a gift)
here. Some suggest that this was the result of a scribe’s attempt to explain what kind of “ministry” Paul was
referring to.—See study note on Ac 11:29.”
So, to Paul the ministry referred to both the preaching of the good news about God and the Christ, and the
service to help his fellow Christians in their time of material need. This is emulated today.
References
[1] Paul. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 588.
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45.22 Romans 16
45.22.1 Romans 16 - Part 1
What can Bible readers learn from Paul in the way he ended his letter to the Romans? Time to dig.
This last chapter Paul mentioned a lot of individuals, 27 in all, he recalled. He mentioned a few positive things
about them. Paul wrote
“I am introducing to you Phoeʹbe, our sister, who is a minister of the congregation that is in Cenʹchre·ae, so that
you may welcome her in the Lord in a way worthy of the holy ones and give her whatever help she may need,
for she herself also proved to be a defender of many, including me.” (16: 1, 2)
Who is Phoebe? What does the Greek word translated as “introducing” mean? The footnote explained
“I am introducing: Or “I recommend.” Paul is apparently introducing Phoebe to the Christians in Rome for the
purpose of encouraging them to accept her and to adopt the same attitude toward her that Paul had. (Ro 16:2)
The Greek word used here is related to the Greek term Paul used at 2Co 3:1 in the expression “letters of
recommendation.” In Bible times, such letters of recommendation were a common way of introducing people to
strangers. Phoebe, who served as a minister in the Cenchreae congregation, may have carried Paul’s letter to
the Christians in Rome.”
Paul described Phoebe both as “a minister” and “defender”. What did Paul mean by using those terms,
especially, “a minister”? The footnote explained
“a minister: Or “a servant.” The Greek word di·aʹko·nos is broad in meaning. When Paul called Phoebe “a
minister of the congregation,” he apparently made reference to the Christian ministry, the spreading of the good
news. Preaching the good news is a responsibility of all Christian ministers. (Compare Ac 2:17, 18 with study
note on Ro 11:13.) The term is also used of women who ministered, or served, to provide food and other
assistance to Jesus and his followers. (Lu 8:3) Since di·aʹko·nos is sometimes used in an official sense,
referring to appointed “ministerial servants” in the Christian congregation (Php 1:1; 1Ti 3:8, 12), some
translators render it “deacon” or “deaconess” here at Ro 16:1. But when the Bible mentions the qualifications for
“ministerial servants,” it does not indicate that such appointed servants could be women. Rather, they are
described as “husbands of one wife.” (1Ti 3:8-13) Accordingly, many translators understand the term as used
here in a general sense and render it “servant” or “helper.””
So, Phoebe was not a minister in the sense of teaching in the congregation. The footnote explained the second
term
“a defender: The Greek term pro·staʹtis used here has the basic sense of “one who protects.” That description
implies that Phoebe performed kind deeds and came to the aid of those who were in need. It may also convey
the idea that she actively gave support to others. Phoebe had the freedom to travel and to render service in the
congregation, perhaps indicating that she was a widow and possibly a wealthy woman. If so, she may have
been able to use her influence in the community to act in behalf of Christians who were falsely being accused of
wrongdoing or to provide some form of refuge from danger for them.”
Phoebe is from Cenchreae. Where is this? The footnote explained
“Cenchreae: One of Corinth’s seaports about 11 km (7 mi) E of Corinth. After staying in Corinth for more than
18 months, Paul sailed from Cenchreae to Ephesus about 52 C.E. (See study note on Ac 18:18.) The
Scriptures do not indicate when the Christian congregation was established at Cenchreae. Some suggest that
the congregation was a fruitage of Paul’s long stay in Corinth, but it was definitely established before 56 C.E.
when he wrote his letter to the Romans.”
Paul next mentioned Prisca and Aquila
“Give my greetings to Prisʹca and Aqʹui·la, my fellow workers in Christ Jesus, who have risked their own necks
for me and to whom not only I but also all the congregations of the nations give thanks.” (16: 3, 4)
What do we learn from Paul by naming 27 individuals in his closing? The footnote brought this out
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“Give my greetings: From this verse to verse 15, Paul sends greetings to 26 Christians mentioned by name
and to many others mentioned individually or collectively. Paul’s appreciation for his spiritual sisters is shown by
his specific mention of these eight Christian women: Prisca, Mary, Tryphaena, Tryphosa, Persis, and Julia as
well as Rufus’ mother and Nereus’ sister. By this time, he had been a prominent apostle to the nations for many
years. (Ac 9:15; Ro 1:1; 11:13) Yet, as indicated by these greetings, he never stopped showing personal
interest in his fellow worshippers.”
I already met Prisca and Aquila in the book of Acts who became friends of Paul. The Bible-based encyclopedia
Insight described Aquila
“A natural Jew and native of Pontus in northern Asia Minor. Priscilla, his wife and loyal companion, is always
mentioned in association with him. Banished from Rome by Emperor Claudius’ decree against Jews sometime
in the year 49 or early 50 C.E., they took up residence in Corinth. (Ac 18:1, 2) When Paul arrived there in the
autumn of 50 C.E., Aquila and Priscilla kindly received him into their home. A very close friendship developed
among them as they worked together at their common trade of tentmaking and as Aquila and Priscilla doubtless
aided Paul in building up the new congregation there.—Ac 18:3.
When Paul sailed for Syria at the end of his second missionary tour in the spring of about 52 C.E., Aquila and
Priscilla went as far as Ephesus with him. (Ac 18:18, 19) They remained there at least until Paul wrote to the
Corinthians from there about 55 C.E. Their home was used as the local meeting place for the congregation, and
there they had the privilege of assisting the eloquent Apollos to a more accurate understanding of the way of
God. (1Co 16:19; Ac 18:26) By the time Paul wrote to the Romans, about 56 C.E., Claudius’ rule had ended
and Aquila and Priscilla had returned to Rome, for Paul conveyed his greetings to them, his “fellow workers.”
(Ro 16:3)” [1]
The footnote also explained
“Prisca and Aquila: This faithful couple had been banished from Rome by Emperor Claudius’ decree against
the Jews sometime in the year 49 or early 50 C.E. Claudius died in 54 C.E., and by the time Paul wrote his
letter to the Christians in Rome, about 56 C.E., Prisca and Aquila had returned there. (See study note on Ac
18:2.) Paul describes them as his fellow workers. The Greek word for “fellow worker,” sy·ner·gosʹ, appears 12
times in the Christian Greek Scriptures, most often in the letters of Paul. (Ro 16:9, 21; Php 2:25; 4:3; Col 4:11;
Phm 1, 24) Notably, at 1Co 3:9, Paul says: “We are God’s fellow workers.””
What special thing did Prisca and Aquila did when Paul mentioned they “risked their own necks”? The footnote
explained
“risked their own necks: Some suggest that this expression, literally meaning “placed their neck under,” is a
figure of speech derived from the practice of beheading, which was used in Roman times. It was a strong
expression referring to imminent and violent death. Paul indicates that Aquila and Prisca (Priscilla) had put their
lives in jeopardy in order to save him. Some have suggested that this occurred during the uproar of the
silversmiths in Ephesus. (Ac 19:28-31) It may have been in such a perilous circumstance that Paul felt so
uncertain even of his own life that Aquila and Prisca intervened and risked their lives for him. (2Co 1:8)
However, the Bible does not specify the occasion that Paul had in mind here.”
Reading the last chapter of the book of Romans showed to me why the apostle Paul is so loved by those he
served. The letter to the Romans showed his loving effort to help his fellow Christians get a better
understanding of the concept of salvation through faith in Jesus Christ rather than promoting the practices of the
Law of Moses. He showed appreciation of his fellow Christians as he always had something positive to say
about them.
References
[1] Aquila. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 138.
98 | Page
45.22.2 Romans 16 - Part 2

How do we know that the apostle Paul had personal interest for each individual in the Christian congregation in
Rome? He did not just name them which is already a great thing. He described each one as he greeted them.
Time to dig.
Below is the list of the names and their description
“Greet my beloved E·paeʹne·tus, who is a firstfruits of Asia for Christ.

Greet Mary, who has worked hard for you.
Greet An·dronʹi·cus and Juʹni·as, my relatives and fellow prisoners, who are men well-known to the apostles
and who have been in union with Christ longer than I have.
Give my greetings to Am·pli·aʹtus, my beloved in the Lord.
Greet Ur·baʹnus, our fellow worker in Christ, and
my beloved Staʹchys.
Greet A·pelʹles, the approved one in Christ.
Greet those from the household of A·ris·tobʹu·lus.
Greet He·roʹdi·on, my relative.
Greet those from the household of Nar·cisʹsus who are in the Lord.
Greet Try·phaeʹna and Try·phoʹsa, women who are working hard in the Lord.
Greet Perʹsis, our beloved one, for she has worked hard in the Lord.
Greet Ruʹfus, the chosen one in the Lord, and his mother and mine.
Greet A·synʹcri·tus, Phleʹgon, Herʹmes, Patʹro·bas, Herʹmas, and the brothers with them.
Greet Phi·lolʹo·gus and Julia, Neʹreus and his sister, and O·lymʹpas, and all the holy ones with them.” (16: 5-15)
In the list above, Paul noted that most of the sisters are hard workers - Mary, Tryphaena, Tryphosa, and Persis.
He also acknowledged that some of the brothers have been Christians far longer than himself. He used ‘my
beloved’, ‘fellow worker’, ‘the approved one’, and ‘in the Lord’ all positive descriptions of the individuals in Rome.
Then Paul wrote below

“Greet one another with a holy kiss. All the congregations of the Christ greet you.” (16: 16)
What is this “holy kiss”? The footnote explained
“with a holy kiss: In four of his letters (here and at 1Co 16:20; 2Co 13:12; 1Th 5:26), Paul encourages his
fellow Christians to greet one another “with a holy kiss.” The apostle Peter used a similar expression: “Greet
one another with a kiss of love.” (1Pe 5:14) In Bible times, people would give a kiss as a token of affection,
respect, or peace. It was also common to kiss when greeting someone or saying goodbye. (Ru 1:14; Lu 7:45)
This practice was customary between male and female relatives (Ge 29:11; 31:28), between male relatives, and
between close friends (Ge 27:26, 27; 45:15; Ex 18:7; 1Sa 20:41, 42; 2Sa 14:33; 19:39; see study note on Ac
20:37). Among Christians, such expressions of affection reflected the brotherhood and spiritual oneness of
those united by true worship. They were not given as a mere formalism or ritual nor with any romantic or erotic
overtones.—Joh 13:34, 35.”
Before Paul fully concludes his letter, he has one more reminder
“Now I urge you, brothers, to keep your eye on those who create divisions and causes for stumbling contrary to
the teaching that you have learned, and avoid them. For men of that sort are slaves, not of our Lord Christ, but
of their own appetites, and by smooth talk and flattering speech they seduce the hearts of unsuspecting ones.
Your obedience has come to the notice of all, and so I rejoice over you. But I want you to be wise as to what is
good, but innocent as to what is evil. For his part, the God who gives peace will crush Satan under your feet
shortly. May the undeserved kindness of our Lord Jesus be with you.” (16: 17-20)
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The apostle Paul has a lot to say above. The first one is a throwback to his topic in the early chapters of this
book. The call to action is clear - avoid these individuals. The apostle described them as “slaves of their own
appetites”. The footnote clarified what the apostle meant
“appetites: Or “bellies.” In a literal sense, the Greek word koi·liʹa refers to a person’s “stomach” or inward parts.
Here and at Php 3:19, it is used figuratively to denote fleshly appetite, or desire. Paul explains that if individuals
become slaves of their “own appetites,” they cannot be slaves “of our Lord Christ.” Php 3:19 describes people
who have “their belly,” that is, their fleshly desires, as their god.”
Then, the apostle Paul made a reference to the very first prophecy in the Bible when he wrote that “God will
crush Satan under your feet shortly”. Why “under your feet”? The footnote explained
“will crush Satan: These words echo the first Bible prophecy, recorded at Ge 3:15, which says that the
“offspring” of the figurative woman mentioned there would “crush [the serpent’s] head.” This refers to the
destruction of Satan, “the original serpent.” (Re 12:9) To describe that event, Paul used a Greek word that
lexicons define “to shatter; to break in pieces by crushing; to overcome completely.” The same Greek word is
used at Re 2:27 to describe that the nations “will be broken to pieces like clay vessels.” Writing to fellow
Christians who were “joint heirs with Christ” (Ro 8:17), Paul used the expression under your feet figuratively to
denote that they would share in the crushing of Satan.—Compare Mal 4:3.”
Paul finally closes his letter by including the greetings of those who are with him in Corinth at the time of writing
“Timothy, my fellow worker, greets you, and so do Lucius, Jaʹson, and So·sipʹa·ter, my relatives. I, Terʹtius, who
have done the writing of this letter, greet you in the Lord. Gaʹius, host to me and to all the congregation, greets
you. E·rasʹtus, the city treasurer, greets you, and so does Quarʹtus, his brother.” (16: 21-24)
Now, I know that it was not the apostle Paul who actually wrote the letter but Tertius. The footnote explained
“Tertius: The writer or transcriber of Paul’s letter to the Romans and the only one of Paul’s secretaries
identified by name. The wording in the Lord indicates that Tertius was a faithful Christian who may have been
a member of the congregation in Corinth. Tertius inserts his own greetings to the Romans, perhaps because he
knew many Christians in Rome.”
Paul finally closes the letter
“Now to Him who can make you firm according to the good news I declare and the preaching of Jesus Christ,
according to the revelation of the sacred secret that has been kept in silence for long-lasting times but has now
been made manifest and has been made known through the prophetic Scriptures among all the nations
according to the command of the everlasting God to promote obedience by faith; to God, who alone is wise, be
the glory through Jesus Christ forever. Amen.” (16: 25-27)
When the apostle Paul wrote “revelation”, he actually used the Greek word apokalypsis. The Bible-based
encyclopedia Insight comments on the “sacred secret… now been made manifest”
“God’s purpose as revealed in Jesus Christ remained a “sacred secret [or, mystery] . . . kept in silence for long-
lasting times.” (Ro 16:25-27) For over 4,000 years, since the rebellion in Eden, men of faith had awaited the
fulfillment of God’s promise of a “seed” to bruise the head of the serpentlike Adversary and thereby to bring
relief to mankind. (Ge 3:15) For nearly 2,000 years they had hoped in Jehovah’s covenant with Abraham for a
“seed” who would “take possession of the gate of his enemies” and by means of whom all nations of the earth
would bless themselves.—Ge 22:15-18.
Finally, when “the full limit of the time arrived, God sent forth his Son” and through him revealed the meaning of
the “sacred secret,” gave the definitive answer to the issue raised by God’s Adversary.” [1]
References
[1] Jesus Christ. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 60.
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Bible Reflections On The Letter To The Romans

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Personal Biblical Reflections

COMPILATION OF BIBLICAL RESEARCH VOLUME 2

45 Romans, Letter to the......................................................................................................................................... 4

45.1 Introduction to Pauline letters................................................................................................................4

45.1.1 Introduction to Pauline letters - Part 1.........................................................................................4

45.1.2 Introduction to Pauline letters - Part 2.........................................................................................6

45.2 Statistical Analysis of the Pauline letters................................................................................................ 8

45.4 Profiling the book of Acts with the Pauline letters................................................................................11

45.5 Paul’s References to Jesus..................................................................................................................... 13

45.6 OT Quotes in his letters......................................................................................................................... 15

45.7 Romans 1...............................................................................................................................................17

45.7.1 Romans 1 - Part 1........................................................................................................................17

45.7.2 Romans 1 - Part 2........................................................................................................................19

45.7.3 Romans 1 - Part 3........................................................................................................................21

45.7.4 Romans 1 - Introduction Part 4...................................................................................................23

45.7.5 Romans 1 - Introduction Part 5...................................................................................................25

45.8 Romans 2............................................................................................................................................... 27

45.8.1 Romans 2 - Part 1........................................................................................................................27

45.8.2 Romans 2 - Part 2........................................................................................................................29

45.9 Romans 3............................................................................................................................................... 31

45.9.1 Romans 3 - Part 1........................................................................................................................31

45.9.2 Romans 3 - Part 2........................................................................................................................33

45.10 Romans 4............................................................................................................................................. 35

45.10.1 Romans 4 - Part 1......................................................................................................................35

45.10.2 Romans 4 - Part 2......................................................................................................................37

45.10.3 Romans 4 - Part 3......................................................................................................................39

45.11 Romans 5............................................................................................................................................. 40

45.11.1 Romans 5 - Part 1......................................................................................................................40

45.11.2 Romans 5 - Part 2......................................................................................................................42

45.12 Romans 6............................................................................................................................................. 44

45.12.1 Roman 6 - Part 1....................................................................................................................... 44

45.12.2 Roman 6 - Part 2....................................................................................................................... 46

45.12.2 Roman 6 - Part 2....................................................................................................................... 48

45.13 Romans 7............................................................................................................................................. 49

45.13.1 Romans 7 - Part 1......................................................................................................................49

45.13.2 Romans 7 - Part 2......................................................................................................................51

45.14 Romans 8............................................................................................................................................. 53

45.14.1 Romans 8 - Part 1......................................................................................................................53

45.14.2 Romans 8 - Part 2......................................................................................................................55

45.14.3 Romans 8 - Part 3......................................................................................................................57

45.15 Romans 9............................................................................................................................................. 59

45.15.1 Romans 9 - Part 1......................................................................................................................59

45.15.2 Romans 9 - Part 2......................................................................................................................61

45.15.3 Romans 9 - Part 3......................................................................................................................63

45.16 Romans 10........................................................................................................................................... 65

45.16.1 Romans 10 - Part 1....................................................................................................................65

45.16.2 Romans 10 - Part 2....................................................................................................................67

45.17 Romans 11........................................................................................................................................... 69

45.17.1 Romans 11 - Part 1....................................................................................................................69

45.17.2 Romans 11 - Part 2....................................................................................................................71

45.17.3 Romans 11 - Part 3....................................................................................................................73

45.18 Romans 12........................................................................................................................................... 75

45.18.1 Romans 12 - Part 1....................................................................................................................75

45.18.2 Romans 12 - Part 2....................................................................................................................77

45.18.3 Romans 12 - Part 3....................................................................................................................79

45.19 Romans 13................................................................................................................................... 81

45.19.1 Romans 13 - Part 1....................................................................................................................81

45.19.2 Romans 13 - Part 2....................................................................................................................83

45.19.3 Romans 13 - Part 3....................................................................................................................85

45.20 Romans 14........................................................................................................................................... 87

45.20.1 Romans 14 - Part 1....................................................................................................................87

45.20.2 Romans 14 - Part 2....................................................................................................................89