Romans 2:1-29
Therefore you without excuse, whoever you are, passing judgment. Because when you judge someone else, you are judging yourself; since you who are judging do the same things he does.
We know that God’s judgment lands impartially on those who do such things.
Do you imagine that you, a mere man passing judgment on others who do such things, yet committing them yourself, will escape God's judgment?
Possibly you despise the riches of His kindness, forbearance and patience; because you don’t realize that God’s kindness is intended to lead you to repent from your sins.
But through your stubbornness and unrepentant heart, you are storing up anger for yourself on the Day of Anger, when God’s righteous judgment will be revealed.
For He will pay back each one according to his deeds.
To those who seek glory, honor and immortality by perseverance in doing good, he will pay back eternal life.
But to those who are selfish, disobey the truth and follow after evil, He will pay back wrath and anger.
Yes, he will pay back misery and anguish to every human who performs evil, to the Jew first, then to the Gentile;
but glory and honor and peace to everyone who keeps doing what is good, to the Jew first, then to the Gentile.
For God does not show favoritism.
All who have sinned outside the framework of Law will die outside the framework of the Law; and all who have sinned within the framework of the Law will be judged by the Law.
For it's not only the hearers of Law whom God considers righteous; rather, it's the performers of what Law says who will be made righteous in God’s sight.
For whenever Gentiles, who have no Law, do naturally what the Law requires, then these, even though they don’t have Law, for themselves are Law!
For their lives demonstrate that the conduct the Law dictates is written in their hearts. Their consciences also bear witness to this, for their conflicting thoughts sometimes accuse them and sometimes defend them
on a day when God passes judgment on people’s inmost secrets. (According to the Good News as I proclaim it, he does this through Jesus the Messiah .)
But if you call yourself a Jew and depend on the Law and boast about God
and know His will and give your approval to what is right, because you have been instructed from the Law;
and if you have persuaded yourself that you guide the blind, a light in the darkness,
an instructor for the spiritually naïve and a teacher of children, since in the Law you have the embodiment of knowledge and truth;
then, you who teach others, don’t you teach yourself? Preaching, “Thou shalt not steal,” do you steal?
Claiming, “Thou shalt not commit adultery,” do you commit adultery? Detesting idols, do you commit idolatrous acts?
You who take such pride in Law, do you, by disobeying the Law, dishonor God?
As it says in the scriptures , “For it is because of you that God’s name is blasphemed by the Gentiles.”
For circumcision is indeed of value if you do what Law says. But if you transgress the Law, your circumcision has become uncircumcision!
Therefore, if an uncircumcised man keeps the righteous requirements of the Law, won’t his uncircumcision be counted as circumcision?
Indeed, the man who is physically uncircumcised but obeys the Law will stand as a judgment on you who have been circumcised and have Law spelled out but ignore it!
For the real Jew is not merely Jewish outwardly: true circumcision is not merely external and physical.
Contrarily, the real Jew is one inwardly; and true circumcision is of the heart, spiritual not literal; so that his praise comes not from other humans but from God.
Young's Literal Translation (YLT)
1 Therefore, thou art inexcusable, O man -- every one who is judging -- for in that in which thou dost judge the other, thyself thou dost condemn, for the same things thou dost practise who art judging,
2 and we have known that the judgment of God is according to truth, upon those practising such things.
3 And dost thou think this, O man, who art judging those who such things are practising, and art doing them, that thou shalt escape the judgment of God?
4 or the riches of His goodness, and forbearance, and long-suffering, dost thou despise? -- not knowing that the goodness of God doth lead thee to reformation!
5 but, according to thy hardness and impenitent heart, thou dost treasure up to thyself wrath, in a day of wrath and of the revelation of the righteous judgment of God,
6 who shall render to each according to his works;
7 to those, indeed, who in continuance of a good work, do seek glory, and honour, and incorruptibility -- life age-during;
8 and to those contentious, and disobedient, indeed, to the truth, and obeying the unrighteousness -- indignation and wrath,
9 tribulation and distress, upon every soul of man that is working the evil, both of Jew first, and of Greek;
10 and glory, and honour, and peace, to every one who is working the good, both to Jew first, and to Greek.
11 For there is no acceptance of faces with God,
12 for as many as without law did sin, without law also shall perish, and as many as did sin in law, through law shall be judged,
13 for not the hearers of the law [are] righteous before God, but the doers of the law shall be declared righteous: --
14 For, when nations that have not a law, by nature may do the things of the law, these not having a law -- to themselves are a law;
15 who do shew the work of the law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending,
16 in the day when God shall judge the secrets of men, according to my good news, through Jesus Christ.
17 Lo, thou art named a Jew, and dost rest upon the law, and dost boast in God,
18 and dost know the will, and dost approve the distinctions, being instructed out of the law,
19 and hast confidence that thou thyself art a leader of blind ones, a light of those in darkness,
20 an instructor of foolish ones, a teacher of babes, having the form of the knowledge and of the truth in the law.
21 Thou, then, who art teaching another, thyself dost thou not teach?
22 thou who art preaching not to steal, dost thou steal? thou who art saying not to commit adultery, dost thou commit adultery? thou who art abhorring the idols, dost thou rob temples?
23 thou who in the law dost boast, through the transgression of the law God dost thou dishonour?
24 for the name of God because of you is evil spoken of among the nations, according as it hath been written.
25 For circumcision, indeed, doth profit, if law thou mayest practise, but if a transgressor of law thou mayest be, thy circumcision hath become uncircumcision.
26 If, therefore the uncircumcision the righteousness of the law may keep, shall not his uncircumcision for circumcision be reckoned?
27 and the uncircumcision, by nature, fulfilling the law, shall judge thee who, through letter and circumcision, [art] a transgressor of law.
28 For he is not a Jew who is [so] outwardly, neither [is] circumcision that which is outward in flesh;
29 but a Jew [is] he who is [so] inwardly, and circumcision [is] of the heart, in spirit, not in letter, of which the praise is not of men, but of God.
Bible verse by verse
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_LittleNipper
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Re: Bible verse by verse
Romans 3:1-31
Then what advantage has the Jew? What is the point of being circumcised?
Much in every way! First place, the Jews were entrusted with the very words of God.
If some of them were unfaithful, so what? Does their faithlessness cancel God’s faithfulness?
No way! God would be true even if everyone lied! — as the Law says,
“so that You, God, may be proved correct in Your words and win the verdict when You are put on trial.”
Now if our unrighteousness highlights God’s righteousness, what can we say? That God is unrighteous inflicting His anger upon us?
No way! Else, how could God judge the world?
“But,” you say, “if, through my lie, God’s truth is enhanced and brings Him greater glory, why am I still judged merely for being a sinner?”
Indeed! Why not simply say, “Let's do evil, so that good may come of it”? Against such judgment is just!
So are we Jews better off? No way; for I have already stated that all people, Jews and Gentiles alike, are manipulated by sin.
As the Law declares,
“There is no one righteous, not even one! No one comprehends,
no one seeks God,
all have turned away and at the same time become useless; there is no one demonstrating kindness, not anyone!
“Their throats are open graves, they use their tongues to deceive. Vipers’ venom is under their lips.
Their mouths are full of curses and bitterness.
“Their feet rush to draw blood,
in their behavior are ruin and misery,
and the way of peace they have no clue.
“There is no regard of God before their eyes.”
Moreover, we know that whatever the Law says, it says to those living with respect to the Law, in order that every mouth may be stopped and the whole world be shown to deserve God’s adverse judgment.
For in His sight no one alive can be considered righteous on the ground of legalistic observance of the Laws commandments, because what Law really does is show people how evil they are.
But now, separated from the Law, God’s way of making people righteous in His sight has been made perfectly clear -- though the Law and the Prophets give their witness to it as well.
And it is a righteousness that comes from God, through the faithfulness of Jesus the Messiah, to who has trust. For it makes no difference if one is a Jew or a Gentile,
since all have sinned and come short of earning God’s praise.
By God’s grace, without earning it, all are granted the status of being considered righteous before Him, through the act redeeming us from our enslavement to sin that was accomplished by Jesus the Messiah.
God positioned Jesus forward as the mercy seat for sin through His faithfulness in respect to His bloody sacrificial death. This vindicates God’s righteousness; because, in His patience, He had passed over [with neither punishment nor remission] the sins people had committed in the past;
and it vindicates His righteousness in the present time by showing that He is righteous Himself and is also the One making people righteous on the ground of Jesus' faithfulness.
So what room is left for boasting? Absolutely NONE! What kind of Law excludes it? One that pertains to legalistic observance of rules? No, rather, a Law having to do with faith.
Therefore, we take the view that a person comes to be considered righteous by God on the ground of faith, which has nothing to do with legalistic observance of the Laws commands.
Or is God the God of the Jews alone? Isn’t he also the God of the Gentiles? Yes, indeed He's the God of the Gentiles;
because, as you will admit, God is one.[i] Therefore, he will consider righteous the circumcised on the ground of trusting and the uncircumcised through that same trusting.
Does it follow that we abolish the Law with this trusting? Heaven forbid! Quite the contrary, we confirm the Law.
Young's Literal Translation (YLT)
1 What, then, [is] the superiority of the Jew? or what the profit of the circumcision?
2 much in every way; for first, indeed, that they were intrusted with the oracles of God;
3 for what, if certain were faithless? shall their faithlessness the faithfulness of god make useless?
4 let it not be! and let God become true, and every man false, according as it hath been written, `That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.'
5 And, if our unrighteousness God's righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak)
6 let it not be! since how shall God judge the world?
7 for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?
8 and not, as we are evil spoken of, and as certain affirm us to say -- `We may do the evil things, that the good ones may come?' whose judgment is righteous.
9 What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin,
10 according as it hath been written -- `There is none righteous, not even one;
11 There is none who is understanding, there is none who is seeking after God.
12 All did go out of the way, together they became unprofitable, there is none doing good, there is not even one.
13 A sepulchre opened [is] their throat; with their tongues they used deceit; poison of asps [is] under their lips.
14 Whose mouth is full of cursing and bitterness.
15 Swift [are] their feet to shed blood.
16 Ruin and misery [are] in their ways.
17 And a way of peace they did not know.
18 There is no fear of God before their eyes.'
19 And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;
20 wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.
21 And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets,
22 and the righteousness of God [is] through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference,
23 for all did sin, and are come short of the glory of God --
24 being declared righteous freely by His grace through the redemption that [is] in Christ Jesus,
25 whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
26 for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who [is] of the faith of Jesus.
27 Where then [is] the boasting? it was excluded; by what law? of works? no, but by a law of faith:
28 therefore do we reckon a man to be declared righteous by faith, apart from works of law.
29 The God of Jews only [is He], and not also of nations?
30 yes, also of nations; since one [is] God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith.
31 Law then do we make useless through the faith? let it not be! yea, we do establish law.
Then what advantage has the Jew? What is the point of being circumcised?
Much in every way! First place, the Jews were entrusted with the very words of God.
If some of them were unfaithful, so what? Does their faithlessness cancel God’s faithfulness?
No way! God would be true even if everyone lied! — as the Law says,
“so that You, God, may be proved correct in Your words and win the verdict when You are put on trial.”
Now if our unrighteousness highlights God’s righteousness, what can we say? That God is unrighteous inflicting His anger upon us?
No way! Else, how could God judge the world?
“But,” you say, “if, through my lie, God’s truth is enhanced and brings Him greater glory, why am I still judged merely for being a sinner?”
Indeed! Why not simply say, “Let's do evil, so that good may come of it”? Against such judgment is just!
So are we Jews better off? No way; for I have already stated that all people, Jews and Gentiles alike, are manipulated by sin.
As the Law declares,
“There is no one righteous, not even one! No one comprehends,
no one seeks God,
all have turned away and at the same time become useless; there is no one demonstrating kindness, not anyone!
“Their throats are open graves, they use their tongues to deceive. Vipers’ venom is under their lips.
Their mouths are full of curses and bitterness.
“Their feet rush to draw blood,
in their behavior are ruin and misery,
and the way of peace they have no clue.
“There is no regard of God before their eyes.”
Moreover, we know that whatever the Law says, it says to those living with respect to the Law, in order that every mouth may be stopped and the whole world be shown to deserve God’s adverse judgment.
For in His sight no one alive can be considered righteous on the ground of legalistic observance of the Laws commandments, because what Law really does is show people how evil they are.
But now, separated from the Law, God’s way of making people righteous in His sight has been made perfectly clear -- though the Law and the Prophets give their witness to it as well.
And it is a righteousness that comes from God, through the faithfulness of Jesus the Messiah, to who has trust. For it makes no difference if one is a Jew or a Gentile,
since all have sinned and come short of earning God’s praise.
By God’s grace, without earning it, all are granted the status of being considered righteous before Him, through the act redeeming us from our enslavement to sin that was accomplished by Jesus the Messiah.
God positioned Jesus forward as the mercy seat for sin through His faithfulness in respect to His bloody sacrificial death. This vindicates God’s righteousness; because, in His patience, He had passed over [with neither punishment nor remission] the sins people had committed in the past;
and it vindicates His righteousness in the present time by showing that He is righteous Himself and is also the One making people righteous on the ground of Jesus' faithfulness.
So what room is left for boasting? Absolutely NONE! What kind of Law excludes it? One that pertains to legalistic observance of rules? No, rather, a Law having to do with faith.
Therefore, we take the view that a person comes to be considered righteous by God on the ground of faith, which has nothing to do with legalistic observance of the Laws commands.
Or is God the God of the Jews alone? Isn’t he also the God of the Gentiles? Yes, indeed He's the God of the Gentiles;
because, as you will admit, God is one.[i] Therefore, he will consider righteous the circumcised on the ground of trusting and the uncircumcised through that same trusting.
Does it follow that we abolish the Law with this trusting? Heaven forbid! Quite the contrary, we confirm the Law.
Young's Literal Translation (YLT)
1 What, then, [is] the superiority of the Jew? or what the profit of the circumcision?
2 much in every way; for first, indeed, that they were intrusted with the oracles of God;
3 for what, if certain were faithless? shall their faithlessness the faithfulness of god make useless?
4 let it not be! and let God become true, and every man false, according as it hath been written, `That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.'
5 And, if our unrighteousness God's righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak)
6 let it not be! since how shall God judge the world?
7 for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?
8 and not, as we are evil spoken of, and as certain affirm us to say -- `We may do the evil things, that the good ones may come?' whose judgment is righteous.
9 What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin,
10 according as it hath been written -- `There is none righteous, not even one;
11 There is none who is understanding, there is none who is seeking after God.
12 All did go out of the way, together they became unprofitable, there is none doing good, there is not even one.
13 A sepulchre opened [is] their throat; with their tongues they used deceit; poison of asps [is] under their lips.
14 Whose mouth is full of cursing and bitterness.
15 Swift [are] their feet to shed blood.
16 Ruin and misery [are] in their ways.
17 And a way of peace they did not know.
18 There is no fear of God before their eyes.'
19 And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;
20 wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.
21 And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets,
22 and the righteousness of God [is] through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference,
23 for all did sin, and are come short of the glory of God --
24 being declared righteous freely by His grace through the redemption that [is] in Christ Jesus,
25 whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
26 for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who [is] of the faith of Jesus.
27 Where then [is] the boasting? it was excluded; by what law? of works? no, but by a law of faith:
28 therefore do we reckon a man to be declared righteous by faith, apart from works of law.
29 The God of Jews only [is He], and not also of nations?
30 yes, also of nations; since one [is] God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith.
31 Law then do we make useless through the faith? let it not be! yea, we do establish law.
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_Brackite
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Re: Bible verse by verse
Romans 16:22 indicates that Paul used a man name Tertius to transcribe his words. The Book of Romans was likely written A.D. 56-58.
Yes. That is when that book was likely written.
The longest of the Epistles of Saint Paul, it is the only Pauline letter addressed to a church that the apostle had not personally founded. It was written by Paul in 58, probably in the ancient Greek city of Corinth. Its destination was the church in Rome, a Christian community consisting of both Jewish and Gentile converts.
https://web-beta.archive.org/web/200908 ... le%29.html
The Epistle to the Romans appears to have been written around A.D. 57, near the end of Paul’s third missionary journey. It was written after the Epistles to the Galatians and the Corinthians, and it refines many teachings from those earlier epistles. Several clues suggest that Paul wrote Romans during the three months he stayed in Corinth (see Acts 20:2–3; the term “Greece” in these verses refers to Corinth).
https://www.LDS.org/manual/new-testamen ... 3?lang=eng
Acts 20 (NKJV)
2 Now when he had gone over that region and encouraged them with many words, he came to Greece 3 and stayed three months. And when the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia.
"And I've said it before, you want to know what Joseph Smith looked like in Nauvoo, just look at Trump." - Fence Sitter
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_LittleNipper
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Re: Bible verse by verse
Romans 4:1-25
Then what should we say Abraham, our ancestor, gained through his own efforts?
For if Abraham came to be considered righteous by God because of legalistic observances, then he has something to be proud of. But this is not as it is before God!
For what does the scripture say? “Avraham placed his trust in God, and it was credited to his account as righteousness.”
Now the account of someone who is laboring is credited not on the bases of grace but on the bases of what is due him.
However, in the case of one who is not working but rather is believing in Him who makes ungodly people righteous, his trust is credited to him as righteousness.
In the same way, the blessing which David pronounces is on those whom God credits with righteousness apart from legalistic observances:
“Blessed are those whose transgressions are forgiven, whose sins are covered over;
Blessed is the man whose sin the Lord will not regard against his account.”
Now is this blessing for these circumcised only? Or is it also for the uncircumcised? For we say that Abraham’s trust was credited to his account as righteousness;
but what state was he in when it was so credited — circumcision or uncircumcision? Not in circumcision, but in uncircumcision!
In reality, he received circumcision as a sign, or seal of the righteousness he had been credited with on the behalf of the trust he had while he was yet uncircumcised. This occurred so that he could be the father of every uncircumcised person who trusts and thus has righteousness credited to him,
and at the same time be the father of every circumcised person who not only has been circumcised, but also follows in the footsteps of the trust which Abraham had while still uncircumcised.
For the promise to Abraham and his decendents that he would inherit the world did not come by legalism but through the righteousness that trust produces.
For if the heirs are produced by legalism, then trust is pointless and the promise meaningless.
For what law establishes is punishment. But where there is no law, there is also no violation.
The reason the promise is based on trusting is so that it may come as God’s free gift, a promise that can be depended upon by all the seed, not only those who live according to the statues of the Law, but also those with the kind of trust Avraham had — Avraham ancestor for us all.
This accords with the scripture, where it says, “I have appointed you to be a father to many nations.” Abraham is our father in God’s sight because he trusted God as the One who bestows life to the dead and brings nonexistent things into existence.
For he was beyond hope, yet in hope he trusted that he would in fact become a father to many nations, in keeping with what he had been told, “So many will your seed be.”
His trust did not waver when he considered his own body — which was as good as dead, since he was about a 100 years old — or when he considered that Sarah’s womb was dead too.
He did not by lack of trust decide against God’s promises. On the contrary, by trust he was provided with strength as he gave glory to God,
for he was totally convinced that what God had promised he could accomplish.
This is why it was credited to his account as righteousness.
However the words, “it was credited to his account . . . ,” were not written solely for him.
They were written also for us, who will certainly have our account credited too, because we have trusted in Him who raised Jesus our Lord from the dead —
Jesus, who was given over to death because of our offences and raised to life in order to make us righteous.
Young's Literal Translation (YLT)
1 What, then, shall we say Abraham our father, to have found, according to flesh?
2 for if Abraham by works was declared righteous, he hath to boast -- but not before god;
3 for what doth the writing say? `And Abraham did believe God, and it was reckoned to him -- to righteousness;'
4 and to him who is working, the reward is not reckoned of grace, but of debt;
5 and to him who is not working, and is believing upon Him who is declaring righteous the impious, his faith is reckoned -- to righteousness:
6 even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:
7 `Happy they whose lawless acts were forgiven, and whose sins were covered;
8 happy the man to whom the Lord may not reckon sin.'
9 [Is] this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness?
10 how then was it reckoned? he being in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision;
11 and a sign he did receive of circumcision, a seal of the righteousness of the faith in the uncircumcision, for his being father of all those believing through uncircumcision, for the righteousness also being reckoned to them,
12 and father of circumcision to those not of circumcision only, but who also walk in the steps of the faith, that [is] in the uncircumcision of our father Abraham.
13 For not through law [is] the promise to Abraham, or to his seed, of his being heir of the world, but through the righteousness of faith;
14 for if they who are of law [are] heirs, the faith hath been made void, and the promise hath been made useless;
15 for the law doth work wrath; for where law is not, neither [is] transgression.
16 Because of this [it is] of faith, that [it may be] according to grace, for the promise being sure to all the seed, not to that which [is] of the law only, but also to that which [is] of the faith of Abraham,
17 who is father of us all (according as it hath been written -- `A father of many nations I have set thee,') before Him whom he did believe -- God, who is quickening the dead, and is calling the things that be not as being.
18 Who, against hope in hope did believe, for his becoming father of many nations according to that spoken: `So shall thy seed be;'
19 and not having been weak in the faith, he did not consider his own body, already become dead, (being about a hundred years old,) and the deadness of Sarah's womb,
20 and at the promise of God did not stagger in unbelief, but was strengthened in faith, having given glory to God,
21 and having been fully persuaded that what He hath promised He is able also to do:
22 wherefore also it was reckoned to him to righteousness.
23 And it was not written on his account alone, that it was reckoned to him,
24 but also on ours, to whom it is about to be reckoned -- to us believing on Him who did raise up Jesus our Lord out of the dead,
25 who was delivered up because of our offences, and was raised up because of our being declared righteous.
Then what should we say Abraham, our ancestor, gained through his own efforts?
For if Abraham came to be considered righteous by God because of legalistic observances, then he has something to be proud of. But this is not as it is before God!
For what does the scripture say? “Avraham placed his trust in God, and it was credited to his account as righteousness.”
Now the account of someone who is laboring is credited not on the bases of grace but on the bases of what is due him.
However, in the case of one who is not working but rather is believing in Him who makes ungodly people righteous, his trust is credited to him as righteousness.
In the same way, the blessing which David pronounces is on those whom God credits with righteousness apart from legalistic observances:
“Blessed are those whose transgressions are forgiven, whose sins are covered over;
Blessed is the man whose sin the Lord will not regard against his account.”
Now is this blessing for these circumcised only? Or is it also for the uncircumcised? For we say that Abraham’s trust was credited to his account as righteousness;
but what state was he in when it was so credited — circumcision or uncircumcision? Not in circumcision, but in uncircumcision!
In reality, he received circumcision as a sign, or seal of the righteousness he had been credited with on the behalf of the trust he had while he was yet uncircumcised. This occurred so that he could be the father of every uncircumcised person who trusts and thus has righteousness credited to him,
and at the same time be the father of every circumcised person who not only has been circumcised, but also follows in the footsteps of the trust which Abraham had while still uncircumcised.
For the promise to Abraham and his decendents that he would inherit the world did not come by legalism but through the righteousness that trust produces.
For if the heirs are produced by legalism, then trust is pointless and the promise meaningless.
For what law establishes is punishment. But where there is no law, there is also no violation.
The reason the promise is based on trusting is so that it may come as God’s free gift, a promise that can be depended upon by all the seed, not only those who live according to the statues of the Law, but also those with the kind of trust Avraham had — Avraham ancestor for us all.
This accords with the scripture, where it says, “I have appointed you to be a father to many nations.” Abraham is our father in God’s sight because he trusted God as the One who bestows life to the dead and brings nonexistent things into existence.
For he was beyond hope, yet in hope he trusted that he would in fact become a father to many nations, in keeping with what he had been told, “So many will your seed be.”
His trust did not waver when he considered his own body — which was as good as dead, since he was about a 100 years old — or when he considered that Sarah’s womb was dead too.
He did not by lack of trust decide against God’s promises. On the contrary, by trust he was provided with strength as he gave glory to God,
for he was totally convinced that what God had promised he could accomplish.
This is why it was credited to his account as righteousness.
However the words, “it was credited to his account . . . ,” were not written solely for him.
They were written also for us, who will certainly have our account credited too, because we have trusted in Him who raised Jesus our Lord from the dead —
Jesus, who was given over to death because of our offences and raised to life in order to make us righteous.
Young's Literal Translation (YLT)
1 What, then, shall we say Abraham our father, to have found, according to flesh?
2 for if Abraham by works was declared righteous, he hath to boast -- but not before god;
3 for what doth the writing say? `And Abraham did believe God, and it was reckoned to him -- to righteousness;'
4 and to him who is working, the reward is not reckoned of grace, but of debt;
5 and to him who is not working, and is believing upon Him who is declaring righteous the impious, his faith is reckoned -- to righteousness:
6 even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:
7 `Happy they whose lawless acts were forgiven, and whose sins were covered;
8 happy the man to whom the Lord may not reckon sin.'
9 [Is] this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness?
10 how then was it reckoned? he being in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision;
11 and a sign he did receive of circumcision, a seal of the righteousness of the faith in the uncircumcision, for his being father of all those believing through uncircumcision, for the righteousness also being reckoned to them,
12 and father of circumcision to those not of circumcision only, but who also walk in the steps of the faith, that [is] in the uncircumcision of our father Abraham.
13 For not through law [is] the promise to Abraham, or to his seed, of his being heir of the world, but through the righteousness of faith;
14 for if they who are of law [are] heirs, the faith hath been made void, and the promise hath been made useless;
15 for the law doth work wrath; for where law is not, neither [is] transgression.
16 Because of this [it is] of faith, that [it may be] according to grace, for the promise being sure to all the seed, not to that which [is] of the law only, but also to that which [is] of the faith of Abraham,
17 who is father of us all (according as it hath been written -- `A father of many nations I have set thee,') before Him whom he did believe -- God, who is quickening the dead, and is calling the things that be not as being.
18 Who, against hope in hope did believe, for his becoming father of many nations according to that spoken: `So shall thy seed be;'
19 and not having been weak in the faith, he did not consider his own body, already become dead, (being about a hundred years old,) and the deadness of Sarah's womb,
20 and at the promise of God did not stagger in unbelief, but was strengthened in faith, having given glory to God,
21 and having been fully persuaded that what He hath promised He is able also to do:
22 wherefore also it was reckoned to him to righteousness.
23 And it was not written on his account alone, that it was reckoned to him,
24 but also on ours, to whom it is about to be reckoned -- to us believing on Him who did raise up Jesus our Lord out of the dead,
25 who was delivered up because of our offences, and was raised up because of our being declared righteous.
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_Brackite
- _Emeritus
- Posts: 6382
- Joined: Wed Oct 25, 2006 8:12 am
Re: Bible verse by verse
5 and to him who is not working, and is believing upon Him who is declaring righteous the impious, his faith is reckoned -- to righteousness:
Romans 4 (NKJV)
5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,
New International Version
However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.
New Living Translation
But people are counted as righteous, not because of their work, but because of their faith in God who forgives sinners.
English Standard Version
And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,
Berean Study Bible
However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness,
Berean Literal Bible
However, to the one not working, but believing on the One justifying the ungodly, his faith is reckoned for righteousness,
New American Standard Bible
But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness,
King James Bible
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
http://biblehub.com/romans/4-5.htm
Joseph Smith Translation
5 But to him that seeketh not to be justified by the law of works, but believeth on him who justifieth not the ungodly, his faith is counted for righteousness.
http://classic.scriptures.LDS.org/en/jst/101
Joseph Smith Translation
16 Therefore ye are justified of faith and works, through grace, to the end the promise might be sure to all the seed; not to them only who are of the law, but to them also who are of the faith of Abraham; who is the father of us all.
http://classic.scriptures.LDS.org/en/jst/102
Smith's insertion parallel's that of Martin Luther's 1528 translation of the Bible. Though no Greek manuscript supports the inclusion of the word "alone" in this particular passage, Luther insisted that it should remain in his text. Still, Smith's correction is not consistent with other changes he made. For instance, in Romans 4:16 the JST states, "ye are justified of faith and works."
Adding to the confusion is Smith's rendition of Romans 4:5. In the King James Version it reads, "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." For some unknown reason Smith added the word not into the passage. In the JST Romans 4:5 reads, "But to him that seeketh not to be justified by the law of works, but believeth on him who justifieth not the ungodly, his faith is counted for righteousness."
Smith's three-letter addition completely changes the meaning of the passage. How can a sinner's faith be counted for righteousness if Christ does not justify the ungodly? If this is a correct translation of Romans 4:5, then it would seem that all of mankind is lost, for as Romans 3:10 clearly states, "As it is written, There is none righteous, no, not one." By the way, Smith left Romans 3:10 intact.
http://web.archive.org/web/201001310609 ... one-in-jst
"And I've said it before, you want to know what Joseph Smith looked like in Nauvoo, just look at Trump." - Fence Sitter
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_LittleNipper
- _Emeritus
- Posts: 4518
- Joined: Wed Jun 06, 2012 5:49 pm
Re: Bible verse by verse
Romans 5:1-21 (Remember, that this is a letter to the CHURCH at Rome (these are Christian to whom Paul is addressing).
So, being that we have come to be considered righteous by God because of our trust, let us have peace with God through our Lord, Jesus the Messiah.
Also through Jesus and on the ground of our trust, we have gained access to this grace in which we stand. Let us boast about the hope of experiencing God’s glory.
Not that alone, let us also boast in our troubles -- realizing that trouble produces endurance.
Endurance produces character, and character produces hope.
And this hope does not desert us, because God’s love for us has already been poured out in our hearts through the Holy Spirit who has been given to us.
For while we were still helpless, at the right time, the Messiah died on behalf of ungodly people.
Now it is a rare event when someone gives up his life even for the sake of somebody righteous, although possibly for a truly noble person one might take courage to die.
But God demonstrates His own love for us in that the Messiah died on our behalf while we were still sinners/criminals.
Therefore, since we have now come to be considered righteous by means of His bloody sacrificial death --- we will be delivered through Jesus from the anger of God’s eternal judgment!
If we were reconciled with God through his Son’s death when we were enemies --- additionally we will be delivered by His life, since we are reconciled!
And not only will we be delivered in the future, but we are boasting regarding God presently, because He has acted through our Lord Jesus the Messiah, through whom we have already received such reconciliation.
Here is how it works: it was by one human that sin entered the world, and through sin came death; and in this way death passed through to the entire human race, meaning everyone sinned.
Sin existed in the world before Law was given, but sin is not counted as such when there is no Law.
Regardless, death ruled from Adam until Moses, even over those whose transgressions were not exactly like Adam’s violation of a direct command. In this, Adam illustrated the One who was coming.
But the free gift is not like the offence. For if, because of one man’s offence, many died, then how much more has God’s grace, that is, the gracious gift of one individual, Jesus the Messiah, overflowed to many!
No, the free gift is not like what resulted from one man’s sinning; for from one sinner came judgment that brought condemnation; but the free gift came after many offences and brought acquittal.
For if, because of the offence of one man, death reigned through that one man; how much more will those receiving the overflowing grace, that is, the gift of being regarded righteous, rule in life through the one man Jesus the Messiah!
Another way of putting it: Just as it was through one offence that to all people came condemnation, so it is through one righteous act that all people can come to be considered righteous.
For just as through the disobedience of the one man, many were made sinners, so also through the obedience of the other man, many will be made righteous.
The Law came into the picture so that the offence would spread; but where sin proliferated, grace grew even more.
All this occurred so that exactly as sin ruled by means of death, so also grace might rule through allowing people to be considered righteous, so that they might have eternal life, through Jesus the Messiah, our Lord.
Young's Literal Translation (YLT)
1 Having been declared righteous, then, by faith, we have peace toward God through our Lord Jesus Christ,
2 through whom also we have the access by the faith into this grace in which we have stood, and we boast on the hope of the glory of God.
3 And not only [so], but we also boast in the tribulations, knowing that the tribulation doth work endurance;
4 and the endurance, experience; and the experience, hope;
5 and the hope doth not make ashamed, because the love of God hath been poured forth in our hearts through the Holy Spirit that hath been given to us.
6 For in our being still ailing, Christ in due time did die for the impious;
7 for scarcely for a righteous man will any one die, for for the good man perhaps some one also doth dare to die;
8 and God doth commend His own love to us, that, in our being still sinners, Christ did die for us;
9 much more, then, having been declared righteous now in his blood, we shall be saved through him from the wrath;
10 for if, being enemies, we have been reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved in his life.
11 And not only [so], but we are also boasting in God, through our Lord Jesus Christ, through whom now we did receive the reconciliation;
12 because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin;
13 for till law sin was in the world: and sin is not reckoned when there is not law;
14 but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.
15 But, not as the offence so also [is] the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many;
16 and not as through one who did sin [is] the free gift, for the judgment indeed [is] of one to condemnation, but the gift [is] of many offences to a declaration of `Righteous,'
17 for if by the offence of the one the death did reign through the one, much more those, who the abundance of the grace and of the free gift of the righteousness are receiving, in life shall reign through the one -- Jesus Christ.
18 So, then, as through one offence to all men [it is] to condemnation, so also through one declaration of `Righteous' [it is] to all men to justification of life;
19 for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous.
20 And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,
21 that even as the sin did reign in the death, so also the grace may reign, through righteousness, to life age-during, through Jesus Christ our Lord.
So, being that we have come to be considered righteous by God because of our trust, let us have peace with God through our Lord, Jesus the Messiah.
Also through Jesus and on the ground of our trust, we have gained access to this grace in which we stand. Let us boast about the hope of experiencing God’s glory.
Not that alone, let us also boast in our troubles -- realizing that trouble produces endurance.
Endurance produces character, and character produces hope.
And this hope does not desert us, because God’s love for us has already been poured out in our hearts through the Holy Spirit who has been given to us.
For while we were still helpless, at the right time, the Messiah died on behalf of ungodly people.
Now it is a rare event when someone gives up his life even for the sake of somebody righteous, although possibly for a truly noble person one might take courage to die.
But God demonstrates His own love for us in that the Messiah died on our behalf while we were still sinners/criminals.
Therefore, since we have now come to be considered righteous by means of His bloody sacrificial death --- we will be delivered through Jesus from the anger of God’s eternal judgment!
If we were reconciled with God through his Son’s death when we were enemies --- additionally we will be delivered by His life, since we are reconciled!
And not only will we be delivered in the future, but we are boasting regarding God presently, because He has acted through our Lord Jesus the Messiah, through whom we have already received such reconciliation.
Here is how it works: it was by one human that sin entered the world, and through sin came death; and in this way death passed through to the entire human race, meaning everyone sinned.
Sin existed in the world before Law was given, but sin is not counted as such when there is no Law.
Regardless, death ruled from Adam until Moses, even over those whose transgressions were not exactly like Adam’s violation of a direct command. In this, Adam illustrated the One who was coming.
But the free gift is not like the offence. For if, because of one man’s offence, many died, then how much more has God’s grace, that is, the gracious gift of one individual, Jesus the Messiah, overflowed to many!
No, the free gift is not like what resulted from one man’s sinning; for from one sinner came judgment that brought condemnation; but the free gift came after many offences and brought acquittal.
For if, because of the offence of one man, death reigned through that one man; how much more will those receiving the overflowing grace, that is, the gift of being regarded righteous, rule in life through the one man Jesus the Messiah!
Another way of putting it: Just as it was through one offence that to all people came condemnation, so it is through one righteous act that all people can come to be considered righteous.
For just as through the disobedience of the one man, many were made sinners, so also through the obedience of the other man, many will be made righteous.
The Law came into the picture so that the offence would spread; but where sin proliferated, grace grew even more.
All this occurred so that exactly as sin ruled by means of death, so also grace might rule through allowing people to be considered righteous, so that they might have eternal life, through Jesus the Messiah, our Lord.
Young's Literal Translation (YLT)
1 Having been declared righteous, then, by faith, we have peace toward God through our Lord Jesus Christ,
2 through whom also we have the access by the faith into this grace in which we have stood, and we boast on the hope of the glory of God.
3 And not only [so], but we also boast in the tribulations, knowing that the tribulation doth work endurance;
4 and the endurance, experience; and the experience, hope;
5 and the hope doth not make ashamed, because the love of God hath been poured forth in our hearts through the Holy Spirit that hath been given to us.
6 For in our being still ailing, Christ in due time did die for the impious;
7 for scarcely for a righteous man will any one die, for for the good man perhaps some one also doth dare to die;
8 and God doth commend His own love to us, that, in our being still sinners, Christ did die for us;
9 much more, then, having been declared righteous now in his blood, we shall be saved through him from the wrath;
10 for if, being enemies, we have been reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved in his life.
11 And not only [so], but we are also boasting in God, through our Lord Jesus Christ, through whom now we did receive the reconciliation;
12 because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin;
13 for till law sin was in the world: and sin is not reckoned when there is not law;
14 but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.
15 But, not as the offence so also [is] the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many;
16 and not as through one who did sin [is] the free gift, for the judgment indeed [is] of one to condemnation, but the gift [is] of many offences to a declaration of `Righteous,'
17 for if by the offence of the one the death did reign through the one, much more those, who the abundance of the grace and of the free gift of the righteousness are receiving, in life shall reign through the one -- Jesus Christ.
18 So, then, as through one offence to all men [it is] to condemnation, so also through one declaration of `Righteous' [it is] to all men to justification of life;
19 for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous.
20 And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,
21 that even as the sin did reign in the death, so also the grace may reign, through righteousness, to life age-during, through Jesus Christ our Lord.
-
_LittleNipper
- _Emeritus
- Posts: 4518
- Joined: Wed Jun 06, 2012 5:49 pm
Re: Bible verse by verse
Romans 6:1-23
So, should we wallow in sin, “Let’s keep on sinning, so that there can be more grace”?
Heaven help us! How can we, who have died to sin, still live by it?
Don’t you realize that those among us who have been immersed into the Messiah Jesus have been immersed into His death?
Through immersion into His death we were buried with him; so that exactly as, through the glory of the Father, the Messiah was raised from the dead, likewise we too might live a new existence.
For if we have been united with Him in a death like His, we will also be united with Him in a resurrection like his.
We realize that our old self was put to death on the execution tree with Him, so that the entire body of our sinful propensities might be consumed, and we might no longer be enslaved to sin.
For someone who has died has been cleared from sin.
Now since we died with the Messiah, we trust that we will also live alongside Him.
We realize that the Messiah has been raised from the dead, never to die again; death has no control over Him.
His death was a unique event that need never be repeated; but His life --- He keeps on living for GOD.
In the same way, consider yourselves to be dead to sin but alive for God, by your union with the Messiah Jesus.
Therefore, do not allow to sin rule in your mortal bodies, so that it makes you obey its desires;
and do not offer any part of yourselves to sin as a tool of wickedness. On the contrary, offer yourselves to God as people alive from the dead, and your various parts to God as instruments for righteousness.
For sin will not have authority over you; because you are not under legalism but under grace.
So, what conclusion should we reach? “Let’s go on sinning, because we’re not under legalism but under grace”? No way!
Don’t you know that if you present yourselves to someone as obedient slaves, then, of the one whom you are obeying, you are slaves — whether of sin, which leads to dying, or of obedience, which leads to being made righteous?
By God’s grace, you, who were once slaves to sin, obeyed from your heart the pattern of teaching to which you were exposed;
and after you had been set free from sin, you became enslaved to righteousness.
(I am applying common language because your human nature is so weak.) For just as you used to offer your various parts as slaves to impurity and lawlessness, which led to more lawlessness; so now offer your various parts as slaves to righteousness, which leads to being made holy, set apart for God.
For when you were slaves of sin, you were free from a relationship with righteousness;
but what benefit did you gain from the things of which you are now ashamed? The end result of such things was death.
However, now, freed from sin and enslaved to God, you do get the benefit — it consists in being made holy, set apart for God, and its end result is eternal life.
For what one earns from sin is death; but eternal life is what one receives as a free gift from God, united with the Messiah Jesus, our Lord.
Young's Literal Translation (YLT)
1 What, then, shall we say? shall we continue in the sin that the grace may abound?
2 let it not be! we who died to the sin -- how shall we still live in it?
3 are ye ignorant that we, as many as were baptized to Christ Jesus, to his death were baptized?
4 we were buried together, then, with him through the baptism to the death, that even as Christ was raised up out of the dead through the glory of the Father, so also we in newness of life might walk.
5 For, if we have become planted together to the likeness of his death, [so] also we shall be of the rising again;
6 this knowing, that our old man was crucified with [him], that the body of the sin may be made useless, for our no longer serving the sin;
7 for he who hath died hath been set free from the sin.
8 And if we died with Christ, we believe that we also shall live with him,
9 knowing that Christ, having been raised up out of the dead, doth no more die, death over him hath no more lordship;
10 for in that he died, to the sin he died once, and in that he liveth, he liveth to God;
11 so also ye, reckon yourselves to be dead indeed to the sin, and living to God in Jesus Christ our Lord.
12 Let not then the sin reign in your mortal body, to obey it in its desires;
13 neither present ye your members instruments of unrighteousness to the sin, but present yourselves to God as living out of the dead, and your members instruments of righteousness to God;
14 for sin over you shall not have lordship, for ye are not under law, but under grace.
15 What then? shall we sin because we are not under law but under grace? let it not be!
16 have ye not known that to whom ye present yourselves servants for obedience, servants ye are to him to whom ye obey, whether of sin to death, or of obedience to righteousness?
17 and thanks to God, that ye were servants of the sin, and -- were obedient from the heart to the form of teaching to which ye were delivered up;
18 and having been freed from the sin, ye became servants to the righteousness.
19 In the manner of men I speak, because of the weakness of your flesh, for even as ye did present your members servants to the uncleanness and to the lawlessness -- to the lawlessness, so now present your members servants to the righteousness -- to sanctification,
20 for when ye were servants of the sin, ye were free from the righteousness,
21 what fruit, therefore, were ye having then, in the things of which ye are now ashamed? for the end of those [is] death.
22 And now, having been freed from the sin, and having become servants to God, ye have your fruit -- to sanctification, and the end life age-during;
23 for the wages of the sin [is] death, and the gift of God [is] life age-during in Christ Jesus our Lord.
So, should we wallow in sin, “Let’s keep on sinning, so that there can be more grace”?
Heaven help us! How can we, who have died to sin, still live by it?
Don’t you realize that those among us who have been immersed into the Messiah Jesus have been immersed into His death?
Through immersion into His death we were buried with him; so that exactly as, through the glory of the Father, the Messiah was raised from the dead, likewise we too might live a new existence.
For if we have been united with Him in a death like His, we will also be united with Him in a resurrection like his.
We realize that our old self was put to death on the execution tree with Him, so that the entire body of our sinful propensities might be consumed, and we might no longer be enslaved to sin.
For someone who has died has been cleared from sin.
Now since we died with the Messiah, we trust that we will also live alongside Him.
We realize that the Messiah has been raised from the dead, never to die again; death has no control over Him.
His death was a unique event that need never be repeated; but His life --- He keeps on living for GOD.
In the same way, consider yourselves to be dead to sin but alive for God, by your union with the Messiah Jesus.
Therefore, do not allow to sin rule in your mortal bodies, so that it makes you obey its desires;
and do not offer any part of yourselves to sin as a tool of wickedness. On the contrary, offer yourselves to God as people alive from the dead, and your various parts to God as instruments for righteousness.
For sin will not have authority over you; because you are not under legalism but under grace.
So, what conclusion should we reach? “Let’s go on sinning, because we’re not under legalism but under grace”? No way!
Don’t you know that if you present yourselves to someone as obedient slaves, then, of the one whom you are obeying, you are slaves — whether of sin, which leads to dying, or of obedience, which leads to being made righteous?
By God’s grace, you, who were once slaves to sin, obeyed from your heart the pattern of teaching to which you were exposed;
and after you had been set free from sin, you became enslaved to righteousness.
(I am applying common language because your human nature is so weak.) For just as you used to offer your various parts as slaves to impurity and lawlessness, which led to more lawlessness; so now offer your various parts as slaves to righteousness, which leads to being made holy, set apart for God.
For when you were slaves of sin, you were free from a relationship with righteousness;
but what benefit did you gain from the things of which you are now ashamed? The end result of such things was death.
However, now, freed from sin and enslaved to God, you do get the benefit — it consists in being made holy, set apart for God, and its end result is eternal life.
For what one earns from sin is death; but eternal life is what one receives as a free gift from God, united with the Messiah Jesus, our Lord.
Young's Literal Translation (YLT)
1 What, then, shall we say? shall we continue in the sin that the grace may abound?
2 let it not be! we who died to the sin -- how shall we still live in it?
3 are ye ignorant that we, as many as were baptized to Christ Jesus, to his death were baptized?
4 we were buried together, then, with him through the baptism to the death, that even as Christ was raised up out of the dead through the glory of the Father, so also we in newness of life might walk.
5 For, if we have become planted together to the likeness of his death, [so] also we shall be of the rising again;
6 this knowing, that our old man was crucified with [him], that the body of the sin may be made useless, for our no longer serving the sin;
7 for he who hath died hath been set free from the sin.
8 And if we died with Christ, we believe that we also shall live with him,
9 knowing that Christ, having been raised up out of the dead, doth no more die, death over him hath no more lordship;
10 for in that he died, to the sin he died once, and in that he liveth, he liveth to God;
11 so also ye, reckon yourselves to be dead indeed to the sin, and living to God in Jesus Christ our Lord.
12 Let not then the sin reign in your mortal body, to obey it in its desires;
13 neither present ye your members instruments of unrighteousness to the sin, but present yourselves to God as living out of the dead, and your members instruments of righteousness to God;
14 for sin over you shall not have lordship, for ye are not under law, but under grace.
15 What then? shall we sin because we are not under law but under grace? let it not be!
16 have ye not known that to whom ye present yourselves servants for obedience, servants ye are to him to whom ye obey, whether of sin to death, or of obedience to righteousness?
17 and thanks to God, that ye were servants of the sin, and -- were obedient from the heart to the form of teaching to which ye were delivered up;
18 and having been freed from the sin, ye became servants to the righteousness.
19 In the manner of men I speak, because of the weakness of your flesh, for even as ye did present your members servants to the uncleanness and to the lawlessness -- to the lawlessness, so now present your members servants to the righteousness -- to sanctification,
20 for when ye were servants of the sin, ye were free from the righteousness,
21 what fruit, therefore, were ye having then, in the things of which ye are now ashamed? for the end of those [is] death.
22 And now, having been freed from the sin, and having become servants to God, ye have your fruit -- to sanctification, and the end life age-during;
23 for the wages of the sin [is] death, and the gift of God [is] life age-during in Christ Jesus our Lord.
-
_LittleNipper
- _Emeritus
- Posts: 4518
- Joined: Wed Jun 06, 2012 5:49 pm
Re: Bible verse by verse
Romans 7:1-25
Surely you understand, brethren (for I am speaking to those who understand the Law) that the Law has authority over a person only for his lifetime?
For example, a married woman is bound by Law to her husband while he is alive; but if the husband dies, she is released from the section of the Law dealing with husbands. [Please note: this verse flies in the face of Mormon doctrine regarding marriage. Paul (who should know) is stating that when death comes the marriage vowels are no longer binding.]
Therefore, while the husband is alive, she will be labelled an adulteress if she weds another man; but if the husband dies, she is free from that portion of the Law; so that if she marries another man, she is not an adulteress.
This way, brethren, you have been made dead with regard to the Law through the Messiah’s body, so that you may belong to someone else, namely, the one who has been raised from the dead, in order for us to bear fruit for God.
For while we lived according to our old nature, the passions connected with sins worked through the Law in our various parts, with the result that we bore fruit for death.
But now we have been released from this aspect of the Law, because we have died to that which held us in its clutches, so that we are serving in the new way provided by the Spirit and not in the old way of outwardly following the letter of the Law.
Therefore, what can we say? That the Law is sinful? NO WAY! Rather, the function of the Law was that without it, I would not have know idea what sin is. For example, I would not have become conscious of what greed is if the Torah had not said, “Thou shalt not covet.”
But sin, hording the opportunity afforded by the commandment, worked within me all kinds of evil desires — for apart from Law, sin is unrealized.
I was once alive outside the framework of Law. But when the commandment encountered me, sin awakened,
and I died. The commandment that was intended to bring me life was found to be bringing me death!
For sin, seizing the opportunity afforded by the commandment, deceived me; and through the commandment, sin murdered me.
So the Law is holy; that is, the commandment is holy, just and good.
Then something good became for me the source of death? NO WAY! Instead, it was sin manipulating death in me through something noble, so that sin might be clearly exposed as sin, so that sin through the commandment might come to be obvious.
For we realize that the Law is of the Spirit; but as for me, I am connected to the old nature, sold to sin as a slave.
I don’t understand my own behavior. I don’t do what I want to do; instead, I do the very thing I hate!
Now if I am doing what I don’t want to do, I am agreeing that the Law is good.
But now it's no longer “who I am” doing it, but the sin harnessed within me.
For I know that there is nothing good housed inside me — that is, inside my old nature. I can want what is good, but I can’t do it!
For I don’t do the good I want; instead, the evil that I don’t want is what I do!
But if I am doing what “the real me” doesn’t desire, it is no longer “the real me” doing it but the sin housed inside me.
So I find it to be the rule, a kind of perverse “law,” that although I want to do what is good, evil is right there beside me!
For in my inner self I completely agree with God’s Law;
but in my various parts, I see a different “law,” one that battles with the Law in my mind and makes me a prisoner of sin’s “law,” which is operating in my various parts.
What a miserable creature I am! Who will rescue me from this body bound for death?
Thanks be to God! — through Jesus the Messiah, our Lord!
To sum up: with my mind, I am a slave of God’s Law; but with my old nature, I am a slave of sin’s “law.”
Young's Literal Translation (YLT)
1 Are ye ignorant, brethren -- for to those knowing law I speak -- that the law hath lordship over the man as long as he liveth?
2 for the married woman to the living husband hath been bound by law, and if the husband may die, she hath been free from the law of the husband;
3 so, then, the husband being alive, an adulteress she shall be called if she may become another man's; and if the husband may die, she is free from the law, so as not to be an adulteress, having become another man's.
4 So that, my brethren, ye also were made dead to the law through the body of the Christ, for your becoming another's, who out of the dead was raised up, that we might bear fruit to God;
5 for when we were in the flesh, the passions of the sins, that [are] through the law, were working in our members, to bear fruit to the death;
6 and now we have ceased from the law, that being dead in which we were held, so that we may serve in newness of spirit, and not in oldness of letter.
7 What, then, shall we say? the law [is] sin? let it not be! but the sin I did not know except through law, for also the covetousness I had not known if the law had not said:
8 `Thou shalt not covet;' and the sin having received an opportunity, through the command, did work in me all covetousness -- for apart from law sin is dead.
9 And I was alive apart from law once, and the command having come, the sin revived, and I died;
10 and the command that [is] for life, this was found by me for death;
11 for the sin, having received an opportunity, through the command, did deceive me, and through it did slay [me];
12 so that the law, indeed, [is] holy, and the command holy, and righteous, and good.
13 That which is good then, to me hath it become death? let it not be! but the sin, that it might appear sin, through the good, working death to me, that the sin might become exceeding sinful through the command,
14 for we have known that the law is spiritual, and I am fleshly, sold by the sin;
15 for that which I work, I do not acknowledge; for not what I will, this I practise, but what I hate, this I do.
16 And if what I do not will, this I do, I consent to the law that [it is] good,
17 and now it is no longer I that work it, but the sin dwelling in me,
18 for I have known that there doth not dwell in me, that is, in my flesh, good: for to will is present with me, and to work that which is right I do not find,
19 for the good that I will, I do not; but the evil that I do not will, this I practise.
20 And if what I do not will, this I do, it is no longer I that work it, but the sin that is dwelling in me.
21 I find, then, the law, that when I desire to do what is right, with me the evil is present,
22 for I delight in the law of God according to the inward man,
23 and I behold another law in my members, warring against the law of my mind, and bringing me into captivity to the law of the sin that [is] in my members.
24 A wretched man I [am]! who shall deliver me out of the body of this death?
25 I thank God -- through Jesus Christ our Lord; so then, I myself indeed with the mind do serve the law of God, and with the flesh, the law of sin.
Surely you understand, brethren (for I am speaking to those who understand the Law) that the Law has authority over a person only for his lifetime?
For example, a married woman is bound by Law to her husband while he is alive; but if the husband dies, she is released from the section of the Law dealing with husbands. [Please note: this verse flies in the face of Mormon doctrine regarding marriage. Paul (who should know) is stating that when death comes the marriage vowels are no longer binding.]
Therefore, while the husband is alive, she will be labelled an adulteress if she weds another man; but if the husband dies, she is free from that portion of the Law; so that if she marries another man, she is not an adulteress.
This way, brethren, you have been made dead with regard to the Law through the Messiah’s body, so that you may belong to someone else, namely, the one who has been raised from the dead, in order for us to bear fruit for God.
For while we lived according to our old nature, the passions connected with sins worked through the Law in our various parts, with the result that we bore fruit for death.
But now we have been released from this aspect of the Law, because we have died to that which held us in its clutches, so that we are serving in the new way provided by the Spirit and not in the old way of outwardly following the letter of the Law.
Therefore, what can we say? That the Law is sinful? NO WAY! Rather, the function of the Law was that without it, I would not have know idea what sin is. For example, I would not have become conscious of what greed is if the Torah had not said, “Thou shalt not covet.”
But sin, hording the opportunity afforded by the commandment, worked within me all kinds of evil desires — for apart from Law, sin is unrealized.
I was once alive outside the framework of Law. But when the commandment encountered me, sin awakened,
and I died. The commandment that was intended to bring me life was found to be bringing me death!
For sin, seizing the opportunity afforded by the commandment, deceived me; and through the commandment, sin murdered me.
So the Law is holy; that is, the commandment is holy, just and good.
Then something good became for me the source of death? NO WAY! Instead, it was sin manipulating death in me through something noble, so that sin might be clearly exposed as sin, so that sin through the commandment might come to be obvious.
For we realize that the Law is of the Spirit; but as for me, I am connected to the old nature, sold to sin as a slave.
I don’t understand my own behavior. I don’t do what I want to do; instead, I do the very thing I hate!
Now if I am doing what I don’t want to do, I am agreeing that the Law is good.
But now it's no longer “who I am” doing it, but the sin harnessed within me.
For I know that there is nothing good housed inside me — that is, inside my old nature. I can want what is good, but I can’t do it!
For I don’t do the good I want; instead, the evil that I don’t want is what I do!
But if I am doing what “the real me” doesn’t desire, it is no longer “the real me” doing it but the sin housed inside me.
So I find it to be the rule, a kind of perverse “law,” that although I want to do what is good, evil is right there beside me!
For in my inner self I completely agree with God’s Law;
but in my various parts, I see a different “law,” one that battles with the Law in my mind and makes me a prisoner of sin’s “law,” which is operating in my various parts.
What a miserable creature I am! Who will rescue me from this body bound for death?
Thanks be to God! — through Jesus the Messiah, our Lord!
To sum up: with my mind, I am a slave of God’s Law; but with my old nature, I am a slave of sin’s “law.”
Young's Literal Translation (YLT)
1 Are ye ignorant, brethren -- for to those knowing law I speak -- that the law hath lordship over the man as long as he liveth?
2 for the married woman to the living husband hath been bound by law, and if the husband may die, she hath been free from the law of the husband;
3 so, then, the husband being alive, an adulteress she shall be called if she may become another man's; and if the husband may die, she is free from the law, so as not to be an adulteress, having become another man's.
4 So that, my brethren, ye also were made dead to the law through the body of the Christ, for your becoming another's, who out of the dead was raised up, that we might bear fruit to God;
5 for when we were in the flesh, the passions of the sins, that [are] through the law, were working in our members, to bear fruit to the death;
6 and now we have ceased from the law, that being dead in which we were held, so that we may serve in newness of spirit, and not in oldness of letter.
7 What, then, shall we say? the law [is] sin? let it not be! but the sin I did not know except through law, for also the covetousness I had not known if the law had not said:
8 `Thou shalt not covet;' and the sin having received an opportunity, through the command, did work in me all covetousness -- for apart from law sin is dead.
9 And I was alive apart from law once, and the command having come, the sin revived, and I died;
10 and the command that [is] for life, this was found by me for death;
11 for the sin, having received an opportunity, through the command, did deceive me, and through it did slay [me];
12 so that the law, indeed, [is] holy, and the command holy, and righteous, and good.
13 That which is good then, to me hath it become death? let it not be! but the sin, that it might appear sin, through the good, working death to me, that the sin might become exceeding sinful through the command,
14 for we have known that the law is spiritual, and I am fleshly, sold by the sin;
15 for that which I work, I do not acknowledge; for not what I will, this I practise, but what I hate, this I do.
16 And if what I do not will, this I do, I consent to the law that [it is] good,
17 and now it is no longer I that work it, but the sin dwelling in me,
18 for I have known that there doth not dwell in me, that is, in my flesh, good: for to will is present with me, and to work that which is right I do not find,
19 for the good that I will, I do not; but the evil that I do not will, this I practise.
20 And if what I do not will, this I do, it is no longer I that work it, but the sin that is dwelling in me.
21 I find, then, the law, that when I desire to do what is right, with me the evil is present,
22 for I delight in the law of God according to the inward man,
23 and I behold another law in my members, warring against the law of my mind, and bringing me into captivity to the law of the sin that [is] in my members.
24 A wretched man I [am]! who shall deliver me out of the body of this death?
25 I thank God -- through Jesus Christ our Lord; so then, I myself indeed with the mind do serve the law of God, and with the flesh, the law of sin.
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_Maksutov
- _Emeritus
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Re: Bible verse by verse
Paul, the inventor of Jesus Christ. He really was one of the smarter Christians. 
"God" is the original deus ex machina. --Maksutov
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_Brackite
- _Emeritus
- Posts: 6382
- Joined: Wed Oct 25, 2006 8:12 am
Re: Bible verse by verse
LittleNipper wrote:
For example, a married woman is bound by Law to her husband while he is alive; but if the husband dies, she is released from the section of the Law dealing with husbands. [Please note: this verse flies in the face of Mormon doctrine regarding marriage. Paul (who should know) is stating that when death comes the marriage vowels are no longer binding.]
I have seen Matthew 22:30 and Mark 12:25 used against the LDS Concept of eternal marriage, but I don’t really remember having seen Romans 7:2 used against the LDS Concept of eternal marriage.
http://web.archive.org/web/201001260040 ... mark-12-25
https://web.archive.org/web/20100928034 ... rriage.htm
https://www.gotquestions.org/marriage-heaven.html
"And I've said it before, you want to know what Joseph Smith looked like in Nauvoo, just look at Trump." - Fence Sitter