1Romans 1:1-7 -- Introduction
1. How many epistles did Paul write?
2. Why do you suppose Romans is placed first among Paul’s epistles?
3. Who wrote more of the New Testament than any other author based on actual (Greek) word count?
4. Did Paul establish the church at Rome? If not, who do you suppose might have (cf. Acts 2:10)?
5. Where was Paul when he wrote the Epistle to the Romans and when did he write it (Acts 20:2-3)? Who was his secretary (Rom. 16:22)?
6. Although Paul had never been to Rome, he had definite plans to go there (Acts 19:21). How did his desire to visit Rome fit into his future plans (Rom. 15:22-24)?
7. What was Paul’s purpose in writing the Epistle to the Romans?
SALUTATION (1:1-7)
8. What is the usual sequence that is found in the salutations of all 21 of the New Testament epistles except Hebrews and I John, which have no salutation (see also Acts 15:23; 23:26)?
9. What three things does Paul say about himself in v.1?
10. What do we learn about the gospel in v.2?
11. What do we learn about the Son in vv.3-4?
12. What does Paul understand to be his missionary responsibility according to vv.5-6?
13. How does Paul describe the Roman Christians (v.7a)? What does it mean to be a “saint”?
14. Compare Paul’s greeting in v.7b to his greetings in all of his other epistles. What do they have in common? Why do you suppose Paul places so much emphasis on “grace” and “peace”?
[Next week: Rom. 1:8-17]
Romans 1:8-17 -- Paul’s Desire to Visit Rome
Paul’s Thanksgiving (1:8-10)
1. What does Paul thank God for in regard to the Roman Christians (v.8)?
2. How does Paul emphasize his commitment to praying for the Roman Christians whom he has not even met (vv.9-10)? Can you imagine how much time Paul must have spent in prayer for all of the churches he had established, not to mention his fellow workers (cf. Eph. 1:15-23; Phil. 1:3-6; Col. 1:9-14; I Thes. 1:2-3; II Thes. 1:11-12; II Tim. 1:3; Philemon 4-7)!
3. What specific prayer request does Paul mention in v.10?
Paul’s Plans (1:11-15)
4. Paul longs for the opportunity to travel to Rome so that he may impart to them a spiritual gift that will make them strong (v.11). Perhaps he has a particular insight from the Spirit that he wishes to share with them. Why do you suppose he hastens to add the clarification in v.12?
5. Paul wants them to know that his failure to visit Rome up to this point is not because of any lack of desire on his part. What do you suppose it was that prevented him from going to Rome sooner (v.13)? What kind of “harvest” is Paul looking forward to in Rome (v.13)?
6. Paul says in v.14 that he has an obligation to preach the gospel both to Greeks and non-Greeks (ba<rbaroi = our word “barbarians”). Do we have a similar obligation?
7. Not only was Paul obligated to preach the gospel—he was also eager to do so (v.15)! Since Paul was writing to “saints” in Rome (v.7), we must assume that preaching the gospel involves more than evangelism. It also includes discipleship. Evangelism without discipleship could be compared to bringing a child into the world only to abandon it.
Paul’s Theme: Justification by Faith (1:16-17)
8. Not only was Paul obligated and eager to preach the gospel—he was proud to do so! Why? Because the gospel contains divine power (du<namij qeou?) to transform lives (v.16)! Why is the gospel “first for the Jew, then for the Gentile?”
9. What does Paul mean by “a righteousness of God” (dikaiosu<nh qeou?) in v.17? Does it refer to God’s justice (KJV: “the righteousness of God”) or does it refer to the righteousness which God imparts to the believer (NIV: “a righteousness from God”)? If it refers to God’s justice, as Luther realized, that is hardly good news to sinners! The good news is that God’s righteousness is imparted to us in spite of our sin—if we have faith, for “it is those who are righteous by faith who will live!”
[Next week: Rom. 1:18-32]
Romans 1:18-32 -- CONDEMNATION: Man’s Predicament
God’s Wrath Against Mankind and Its Basis (1:18-23)
1. Verse 18 comes as a surprise to the reader, for just after introducing the “good news” of the gospel in vv.16-17, Paul suddenly shifts his focus to the “bad news” of the wrath of God. In fact, the entire section of 1:18-3:20 focuses on man’s predicament. Why does Paul do this? The answer would seem to be, as Doug Moo suggests, “Only by fully understanding the ‘bad news’ can we appreciate the ‘good news.’”
2. According to vv.18-20, mankind fully deserves the wrath of God. Why are we “without excuse” (a]napolo<ghtoj)? Paul is speaking in these verses about “natural” revelation. What is the difference between “natural” and “special” revelation? Can “natural” revelation bring a person to a full knowledge of God? What then is its value?
3. In vv.21-23, we have a fuller explanation of how mankind has “suppressed the truth” (cf. v.18). What sin does Paul focus on in these verses, especially in v.23? Although we may not be given to worshiping images today, what kinds of “idolatry” might we be guilty of in our culture? Harrison observes, “In modern times the western world has outgrown crass idolatry, but humanism has subtly injected the worship of man without the trappings. God is quietly ruled out and man is placed on the throne.”
The Consequences of Suppressing the Truth (1:24-32)
4. Because mankind put their own “gods” in place of the truth which God revealed to them, three times in these verses we read that God “gave them over” (pare<dwken) to the consequences of their wrong choices. To what did God give them over in the first instance (vv.24-25)? These verses make an obvious connection between idolatry and sexual impurity. Why do you suppose this is true?
5. What is the second thing to which God gave them over (vv.26-27)? What particular sexual impurity does Paul focus on in these verses? Why is homosexuality so repulsive? Is it proper to speak of AIDS as the “due penalty for their perversion” (v.27)?
6. What is the third thing to which God gave them over (vv.28-32)? As Moo observes, “Sin affects not only our affections (idolatry) and our senses (sex) but our very thinking.” Paul proceeds to list 21 consequences of a depraved mind (vv.29-31). Lest his readers should console themselves for not being guilty of the ‘major’ sins of idolatry and homosexuality, Paul expands the list of sins so that at least one of them will hit home for every person who reads the letter. What is particularly disturbing about those who are mentioned in v.32?
[Next week: Rom. 2:1-16]
Romans 2:1-16 -- CONDEMNATION: Man’s Predicament
The Impartiality of God’s Judgment (2:1-11)
1. After declaring God’s judgment upon the Gentile world for their suppression of the truth (1:18-32), Paul now turns his attention to self-righteous Jews and declares that they are just as guilty as the Gentiles. Even though they were God’s chosen people, they also were guilty of suppressing the truth and therefore are “without excuse” (v.1; cf. 1:20). Why would the Jews tend to be self-righteous in their attitude toward the Gentiles (v.1)? Do we as Americans sometimes claim to have a “more favored nation” status before God?
2. Why can we be absolutely confident that God’s judgment is impartial (v.2)? If we do the very things that we condemn in others, how can we expect to escape God’s judgment (v.3; cf. Mt. 7:1-5)?
3. What was the purpose of God’s kindness toward the Jews (v.4)? How have the Jews shown “contempt” for God’s kindness toward them? Apparently, they “were regarding it as a carte blanche to sin with impunity” (Moo). Are we as Christians ever guilty of presuming upon God’s grace?
4. Is God soft on sin (v.5)? The Jews have been a stubborn and unrepentant people throughout their history, but God’s patience and tolerance toward them will eventually run out. Someone has said, “Impenitence is an investment in God’s wrath at compound interest.” We must never presume upon God’s grace!
5. In vv.6-11, Paul develops the point that God’s judgment is not based on favoritism (v.11), for he assesses Jews and Gentiles on the same basis. In other words, “there is a level playing field when it comes to God’s ultimate verdict” (Moo). How would you respond to someone who argues that vv.6-10 teach salvation by works? Do these verses contradict what Paul says later in 3:20?
The Universality of Moral Obligation (2:12-16)
6. Who are the two groups that Paul is referring to in v.12? What is the point that he is making in this verse?
7. Does the Jews’ mere possession of the Law give them an advantage over the Gentiles (v.13)? What is it that really matters? Has anyone ever succeeded in obeying the Law and being “declared righteous” on that basis?
8. Although Gentiles do not have the Law of Moses, what “law” do they have (vv.14-15)? God has built into every person a sense of right and wrong. When we do wrong our conscience accuses us and when we do right it defends us (v.15). In the final judgment, God will judge the secrets of our hearts through Jesus Christ (v.16).
9. Paul is building his case that all men, both Jews and Gentiles, are “without excuse” before God. What two “witnesses” to God have been introduced thus far?
[Next week: Rom. 2:17-29]
Romans 2:17-29 -- CONDEMNATION: Man’s Predicament
The Jews’ Overconfidence in the Law (2:17-24)
1. Paul has already made the point in 2:1-5 that the Jews, because “they do the same things” as the Gentiles, are, like the Gentiles, “without excuse” and therefore subject to God’s wrath. “But,” someone might respond, “hasn’t God shown special favor to the Jews?” Paul’s answer is “Yes,” but with special favor comes greater responsibility.
2. Moo points out that in vv.17-20, Paul identifies nine privileges that the Jews enjoy. Can you identify them (three in v.17 and two in each of the next three verses)? In what way did the Jews “rely on the law” (v.17; cf. Micah 3:11)?
3. Did the Jews have any reason to brag (kauxa<omai = boast) about their relationship to God (v.17)? Is boasting always wrong (cf. I Cor. 1:31)? Who do you suppose Paul has in mind when he refers to the Jews’ instruction of the blind, those in the dark, the foolish, and the infants (vv.19-20; cf. Isa. 42:6-7)?
4. After enumerating the privileges of the Jews, what accusation does Paul bring against them in vv.21-23? What is the lesson in this for us? What is the consequence of the Jews’ failure to obey the law they profess to love (v.24)?
The Jews’ Overconfidence in Circumcision (2:25-29)
5. The most distinguishing mark of being a Jew next to possessing the law was the mark of circumcision. Why was circumcision instituted in the first place (cf. Gen. 17:9-14)? Circumcision was a subject of great controversy in the early church as seen, for example, in Acts 15:1ff.
6. What is necessary for circumcision to have value (v.25)? What is the point that Paul is making in vv.26-27? Here again we face the problem that we encountered earlier in 2:7, 10, and 13. That is, can anyone, Jew or Gentile, be saved by obeying the law? Ideally yes, but in reality no (look again at 3:20).
7. Paul has made it clear that being circumcised and possessing the law is not enough. This may make a man a Jew “outwardly” (v.28), but what is required to make him a Jew “inwardly” (v.29; cf. Jer. 9:25-26)? As Moo observes, “Implicit here is a radical redefinition of “Jew” that will require a lot more explanation as Paul moves forward in this letter.”
[Next week: Rom. 3:1-20]
Romans 3:1-20 -- CONDEMNATION: Man’s Predicament
Jewish Objections to Paul’s Teaching (3:1-8)
1. After Paul’s dismantling of the Jews’ confidence in their possession of the law and the rite of circumcision in 2:17-29, he anticipates their protest in 3:1—“What advantage, then, is there in being a Jew, or what value is there in circumcision?” What is Paul’s answer in v.2 and what specific advantage does he identify? Although Paul gets sidetracked here and does not list further advantages beyond the “first of all,” he will list others later on (cf. 9:4-5).
2. In vv.3-8, Paul anticipates several objections that the Jews might bring against his teaching. The first is in v.3: If some of the Jews have been unfaithful to the covenant, doesn’t that in some way diminish God’s faithfulness to his covenant promises? Paul’s answer is emphatic: “Not at all!” (mh> ge<noito). How does Paul’s reference to Ps. 51:4 support his answer (v.4)?
3. Paul anticipates a second objection in v.5. Can you restate the objection in your own words? Paul’s response is once again emphatic: “Certainly not!” (mh> ge<noito). If my sin could be justified on the basis that it augments God’s righteousness, how then could God judge sin at all (v.6)? Why must God punish sin?
4. The third objection in v.7 is similar to the preceding one: If my falsehood makes God’s truthfulness stand out all the more clearly, why should I be judged? Paul’s response underlines the logical outcome of such faulty reasoning: “Let us do evil that good may result” (v.8). As Paul declares, anyone who argues in this way deserves condemnation. A good end never justifies a bad means!
“There is no one righteous, not even one” (3:9-20)
5. As Paul brings this section of Romans to a close, he declares that all are guilty before God. Although the Jews have advantages that the Gentiles do not have, the ground is level at the foot of the cross. The plight of both Jew and Gentile is captured in the two words at the end of v.9: “under sin”!
6. In vv.10-18, Paul introduces a mosaic of Old Testament passages that emphasize the universality of sin and man’s depravity. All of the passages are from the Psalms except for vv.14-16 which come from Isa. 59:7-8. As you listen to these verses, what kind of impression do they leave upon you?
7. In v.19, Paul draws his conclusion from the series of Old Testament quotations. If the Jews “who are under the law” have no recourse, then it goes without saying that all mankind stands guilty before God, “so that every mouth may be silenced and the whole world held accountable to God.”
8. Since “no one will be declared righteous...by observing the law,” what then is the purpose of the law (v.20; cf. Gal. 3:19, 24)? As Phillips paraphrases, “....it is the straight-edge of the Law that shows us how crooked we are.” Gruenler writes, “[Paul] has taken his readers to the bottom of the pit of human depravity. There is no way out and not a shred of human goodness that could form a rope or ladder of escape.”
[Next week: Rom. 3:21-31]
Romans 3:21-31 -- JUSTIFICATION: God’s Provision
Justification: A Righteousness From God (3:21-26)
1. We come now to what Luther described as “the chief point, and the very central place of the Epistle, and of the whole Bible.” After emphasizing that all men are without excuse and under condemnation in 1:18-3:20, Paul now picks up where he left off in 1:17. This section begins with two of the most wonderful words in all of scripture: “But now” (cf. Eph. 2:13; 5:8; Col. 1:22; I Pet. 2:10). What do all of these passages have in common?
2. According to v.21, a righteousness from God has been made known which is “apart from law.” What does that mean? Why is our righteousness not based on keeping the law? How then do we attain righteousness (v.22)?
3. What does Paul mean at the end of v.22 and in v.23 when he says, “There is no difference, for all have sinned....” (see v.9)? Because of Adam’s sin, we all “fall short of the glory of God,” but through the gospel we will one day share in the glory of the Lord Jesus (II Thes. 2:14).
4. Paul says that we are justified freely by God’s grace (v.24). What does it mean to be “justified” (dikaio<w)? In what sense do Christians become righteous at the point of salvation? Christ has redeemed us. What does “redemption” (a]polu<trwsij) involve?
5. Jesus Christ has become the atonement for our sins (v.25). What does “atonement” (i[lasth<rion) mean? It is the word used of the “mercy seat” in the Old Testament. How does God’s giving of his own Son as a sacrifice demonstrate his justice (vv.25-26)? How were sins atoned for prior to the death of Christ? Was this an adequate system?
Justification: By Faith Alone (3:27-31)
6. In vv.27-31, Paul emphasizes that salvation is by faith alone. He will develop this point further in chapter 4 by using the life of Abraham as an illustration. Why does Paul say that boasting is excluded (v.27)? Phillips paraphrases the end of v.27, “the whole matter is now on a different plane—believing instead of achieving.” Why is there no distinction between Jews and Gentiles when it comes to salvation (vv.28-30)?
7. Does salvation by faith alone make the law of no value (v.31)? If not, how then does the law achieve the purpose for which it was given (cf. 8:3-4)?
Run and do, the law commands,
but gives me neither feet nor hands.
Better news the gospel brings,
It bids me fly, and gives me wings!
[Next week: Rom. 4:1-12]
Romans 4:1-12 -- JUSTIFICATION: God’s Provision
Abraham’s Righteousness: By Faith Alone (4:1-8)
1. To strengthen his point that salvation is entirely by faith, Paul appeals to the life of Abraham in chapter 4 (v.1). Why would an appeal to Abraham carry particular weight with the Jews? It is apparent from v.2 that at least some of the Jews believed that Abraham was justified by works. What is Paul’s response to that possibility (v.2)?
2. What Old Testament scripture does Paul use to prove that Abraham was not justified by works (v.3)? The Jews tended to interpret Gen. 15:6 to mean that God considered Abraham’s faith to be a righteous or meritorious act. Do you agree or disagree with this interpretation?
3. In vv.4-8, Paul helps us to understand what the “crediting” of Abraham’s faith involves. The word “credited” or “counted” (logi<zomai) is a key word in Romans (11 out of 40 NT occurrences are in this chapter and it is used 8 more times in the rest of Romans). It is actually an accounting term that carries the idea of “making a ledger entry” (cf. I Cor. 13:5, “[Love] keeps no record of wrongs”).
4. How would you explain Paul’s point in vv.4-5? What is the difference between wages and a gift (cf. Rom. 6:23)? Could we explain it like this? When we work for an employer, the employer is obligated to pay us our wages. But God is no man’s debtor. Everything that we receive from him is unearned and undeserved. Therefore God cannot “credit” anything to us on the basis of works. How can God justify the wicked (v.5)?
5. How does Paul’s reference to David’s words in Ps. 32:1-2 add further clarity to the meaning of “crediting” righteousness (vv.6-8)? In the words of William Temple, “The only thing of my very own which I can contribute to my redemption is the sin from which I need to be redeemed.” Salvation is receiving what I could not earn for a debt I could not pay.
Abraham’s Righteousness: Independent of Circumcision (4:9-12)
6. In vv.9-12, Paul raises the question as to whether this righteousness is available only to the Jews (as most Jews believed) or also to the Gentiles (v.9). To answer this question, he returns to Abraham’s life to show that his righteousness was not dependent on circumcision. How does Paul use the chronology of Abraham’s life to make his point (v.10)?
7. What then was the purpose of “the sign of circumcision” in Abraham’s life (v.11; cf. Gen. 17:1-14)? What is the outcome of Paul’s teaching here for both Jews (v.12) and for us who are Gentiles (v.11b; cf. Gal. 3:26-29)?
[Next week: Rom. 4:13-25]
Romans 4:13-25 -- JUSTIFICATION: God’s Provision
Abraham’s Righteousness: Independent of the Law (4:13-17a)
1. We saw in the preceding paragraph (vv.9-12) that Abraham’s righteousness was not dependent on circumcision. Now in vv.13-17a, we learn that it was not based on obedience to the law. How does the idea of “living by law” destroy the very meaning of “faith” and “promise” (v.14)? For that matter, is it even possible to “live by law”?
2. If law cannot bring righteousness, what does it bring (v.15)? Paul says, “Where there is no law there is no transgression.” Does this mean that there was no sin prior to the giving of the law at Sinai? Surely not. The word transgression (para<basij) means “to go beyond” or “to cross over the line.” It involves a direct violation of a commandment of God and is therefore a more serious form of sin which deserves greater judgment.
3. What “promise” is Paul referring to in v.16 (cf. v.13)? Who are the beneficiaries of the promise, according to vv.16-17a? How does Gal. 3:17-18 give additional support to Paul’s teaching that Abraham’s righteousness was not based on keeping the law?
Abraham’s Righteousness: Demonstrated in His Old Age (4:17b-22)
4. In vv.17b-22, Paul cites one of the greatest demonstrations of faith in all of scripture, the faith of Abraham and Sarah that God would give them a son in their old age (cf. Heb. 11:11-12). How does v.17b anticipate this miracle?
5. According to v.18, “Against all hope, Abraham in hope believed....” (o{j par ] e]lpi<da e]p ] e]lpi<di e]pi<steusen). From a human standpoint there was no hope that they would ever have children. Why (v.19)? Yet what was Abraham’s response according to vv.20-21? Does Gen. 17:17 contradict what Paul is saying here? Why or why not?
6. In v.22, Paul comes back to the same verse with which he began the chapter (cf. v.3) to emphasize once again that it was Abraham’s faith, not his circumcision or obedience to the law or anything else, that was credited to him as righteousness.
Abraham’s Righteousness: Its Application to Us (4:23-25)
7. Paul concludes this Old Testament lesson from the life of Abraham by applying it to the Christians at Rome and to us. Just as Abraham’s faith was credited to him as righteousness, so it is with us (vv.23-24). When you compare v.24 with v.17, how is the focus of our faith similar to the focus of Abraham’s faith? V. 25 was probably a brief confessional statement that circulated in the early church and may have been part of a hymn.
[Next week: Rom. 5:1-11]
Romans 5:1-11 -- JUSTIFICATION: God’s Provision
The Blessings of Justification (5:1-11)
1. Whenever we encounter a “therefore” in scripture, we should always ask what it’s there for. After describing the hopeless condition of mankind in sin and under God’s wrath (1:18-3:20), Paul relates the wonderful news of the gospel—that God has rescued us through the righteousness from God that comes by faith alone (3:21-4:25). Now in 5:1-11 Paul sets forth some of the blessings of justification that God has given to us in Christ. What is the first blessing mentioned in v.1? What do you think Paul means by the word “peace” here? Is it a subjective feeling or an objective reality? Does it promise a “health and wealth” kind of prosperity?
2. What is a second blessing of justification according to v.2? The only other NT occurrences of the word “access” (prosagwgh<) are found in Eph. 2:18 and 3:12 and refer to our constant access to the Father, a wonderful privilege opened up to us by the rending of the Temple veil (cf. Heb.4:16). But here Paul says “we have gained [e]sxh<kamen] access by faith into the grace in which we now stand.” In other words, we live in a constant state of grace!
3. What is a third blessing of justification also mentioned in v.2? How does the biblical meaning of “hope” differ from our everyday use of the word? Not only do we rejoice in our hope of sharing in God’s glory, but what else do we rejoice in (v.3)? What does it mean to rejoice in sufferings? Why does Paul say that we are to rejoice in the midst of our suffering (vv.3-4; cf. Jas. 1:2-4; I Pet. 1:6-7)?
4. As Paul continues to develop the subject of the Christian’s hope, he declares that our hope will not disappoint us (v.5a) and then gives two reasons why this is so. What is the first reason why we can be assured of our hope, according to vv.5b-8? God has “poured out” (e]kke<xutai) his love into our hearts and the effects continue. This same verb is used of the “pouring out” of the Holy Spirit at Pentecost (cf. Acts 2:17; 10:45).
5. What is the objective proof of God’s love for us (v.6)? How do vv.7-8 emphasize the magnitude of God’s love for us?
6. A second reason why our hope will not disappoint us is given in vv.9-10. If by the death of Christ God has justified us (v.9) and reconciled us to himself (v.10) while we were still sinners, how much more can we be sure that he will complete his work by saving us from his wrath in the last day—those whom he has already brought to himself. The past guarantees the future.
7. What should be our response to these many blessings which God has given us (v.11)? Paul mentions “reconciliation” (katallagh<) several times in vv.10-11. What exactly does this term mean (cf. II Cor. 5:18-20)? Does it not bring us back to the peace of God with which Paul began (v.1)?
[Next week: Rom. 5:12-21]
Romans 5:12-21 -- JUSTIFICATION: God’s Provision
Death Through Adam; Life Through Christ (5:12-21)
1. This passage presents a stark contrast between the actions of the first Adam whose disobedience brought sin and death into the world, and the second Adam whose act of obedience brought righteousness and life. As is evident by the dash at the end of v.12, Paul did not finish his statement at this point. Can you complete his statement for him (see v.18)? What kind of death is Paul referring to in v.12—physical or spiritual or both? Did physical death exist before the Fall? What effect does one’s answer to this question have upon the theory of evolution?
2. How can Paul say that sin was in the world before the time of Moses and yet say that sin is not taken into account when there is no law (v.13)? How does v.14 prove that sin did in fact reign prior to Moses even though there was no law to transgress?
3. What then does Paul mean at the end of v.12 when he says, “because all sinned”? Is he not saying that all mankind is involved in Adam’s guilt (cf. I Cor. 15:22)? But is it fair that I should be held accountable for Adam’s sin? What do theologians mean by the expression “federal headship” and how does that apply to this passage? If we are uncomfortable with this concept, perhaps we should take another look at II Cor. 5:19 and its context. Emil Brunner comments on why we commit individual sins: “The individual sins are, as it were, only the eruptions of the sin forever bubbling in the deep.”
4. In vv.15-17, Paul emphasizes the “how much more” of God’s grace when contrasted with the sin of Adam and the resulting condemnation (Note: the words “grace” and “gift” occur 8x here). Cranfield’s comment on v.16 says it well: “That one single misdeed should be answered by judgment, this is perfectly understandable: that the accumulated sins and guilt of all the ages should be answered by God’s free gift, this is the miracle of miracles, utterly beyond human comprehension.”
5. Paul completes in v.18 the statement that he began in v.12. Just as one act of disobedience brought condemnation for all men, so one act of righteousness brought justification and life for all men. Does this mean that all men will eventually be saved? How does v.17 suggest otherwise? In what sense does the obedience of Christ make us righteous (v.19)?
6. Appendix on the purpose of the Law (vv.20-21): What was one of the purposes for the Law according to v.21 (cf. 3:20; Gal. 3:19)? Paul says that “where sin increased, grace increased all the more” (u[perperisseu<w; cf. II Cor. 7:4, “knows no bounds”). Just as sin reigned in death, now grace reigns through righteousness (v.21). Hallelujah!
[Next week: Rom. 6:1-14]
Romans 6:1-14 -- SANCTIFICATION: Living a Holy Life
United with Christ in his Death and Resurrection (6:1-14)
1. After dealing with the fact that all men are under CONDEMNATION (1:18-3:20) and then showing how God has provided JUSTIFICATION through faith in Jesus’ atoning death (3:21-5:11), Paul in 5:12-21 summarizes all that has gone before by focusing on the two Adams: “For just as through the disobedience of the one man [Adam] the many were made sinners, so also through the obedience of the one man [Christ] the many will be made righteous” (5:19). Turning to chapter six, we enter a new section of Romans in which Paul focuses on SANCTIFICATION. In justification we are freed from the penalty of sin; through the progressive work of sanctification we are freed from the power of sin (illustrate with diagram).
2. Why does Paul begin by asking the question in v.1 (cf. 5:20)? How does he answer the question (v.2)? What does it mean to be “dead to sin” (v.2)? Does this mean that we are no longer tempted or that we are no longer capable of sinning? Surely not, as vv.11-14 will make clear. Rather it means that we no longer live under the domination of sin and death, since we are no longer “in Adam,” but are now “in Christ” (cf. I Cor. 15:22). We have passed from death to life!
3. How does water baptism provide a fitting portrayal of our identification with Christ in his death, burial and resurrection (vv.3-5)? Is this mere symbolism or does Paul see water baptism as one part of the whole conversion experience (i.e., faith, repentance, water baptism, and the gift of the Holy Spirit)? Because of our participation in Christ’s resurrection, what two blessings result—one present and one future (vv.4-5)?
4. In vv.6-7, Paul relates the results of our dying with Christ. What does he mean by “our old self” (a@nqrwpoj) that was crucified (cf. II Cor. 5:17)? The body of sin has been “done away with” or “rendered powerless” (Gk. katarge<w), so that we are no longer slaves to sin (v.6). As Moo observes, “death severs the hold of sin on a person” (v.7).
5. In vv.8-10, Paul expands on his earlier statement in v.5. Our identification with Christ in his death automatically suggests our sharing with him in his resurrection—the blessed hope of the Christian! But even now we can enjoy the benefits of his resurrection, a life free from sin’s domination and lived for the glory of God.
6. In vv.11-14, Paul challenges us to take action based upon the realities of vv.1-10. First of all, we are to continually reckon (logi<zesqe) ourselves dead to sin but alive to God. In other words, live in the light of what you know to be true! Secondly, we are not to allow sin to reign (mh> basileue<tw) in our lives (v.12). How can we keep sin from reigning in our lives? Thirdly, rather than offering (parista<nete) our bodies to sin, we are to offer (parasth<sate) ourselves to God and the parts of our bodies to him as instruments of righteousness (v.13).
7. What does Paul mean when he says that we “are not under law, but under grace” (v.14)? Does he mean that the Christian has no obligation to keep the law? Surely not. “Most likely Paul refers generally to the fact that believers no longer live under the domination of the Mosaic law. Because we stand under the new covenant, the law of the old covenant no longer has direct control over us” (Moo). “The inspiration of the Christian comes, not from what God will do to him, but from the inspiration of what God has done for him” (Barclay).
[Next week: Rom. 6:15-7:6]
Romans 6:15-7:6 -- SANCTIFICATION: Living a Holy Life
Slaves to Righteousness (6:15-23)
1. Paul’s question in v.15 is clearly a follow-up to his statement in v.14. Since we are not under law but under grace, does this give us the freedom to sin? How does Paul respond (v.15; cf. v.1)? In the verses that follow, Paul utilizes the language of the slave market (“slave” and “slavery” occur 9 times in vv.16-23). He declares that a person is a slave to whomever he chooses to obey (v.16). What are our two options and what is the outcome or end result of each option (v.16; cf. Mt. 6:24)?
2. In vv.17-18, Paul is reviewing what has already happened to the Christians in his audience. Although formerly slaves to sin, they are now slaves to righteousness. There is no third possibility. Every person alive is either a slave to sin or a slave to righteousness. If at conversion we become a slave to righteousness, how can Paul speak elsewhere of our freedom in Christ (e.g., Gal. 5:1)? In other words, how can we be slaves and free at the same time?
3. In v.19, Paul apologizes for referring to believers as slaves, but he has done this because of “the weakness of the flesh” (sa<rc; NIV: “your natural selves”). Even though we received a new nature at conversion, our old nature lingers on and continues to give us difficulty. Therefore Paul exhorts us to offer (parasth<sate) our bodies “in slavery to righteousness leading to holiness” (cf. v.13).
4. Unbelievers often pride themselves on being free compared to Christians whom they perceive to have lost their freedom. But what kind of freedom do non-Christians have (v.20)? What a thing to be free of! There is no such thing as genuine autonomy. If one is not serving God, one is a slave to sin. What are the benefits or outcomes of the two kinds of slavery according to vv.21-22? How does v.23 provide a fitting conclusion to this passage? The wage which sin pays is death. God does not pay wages, since no man can put God in his debt. Eternal life is God’s gift to us—unearned and undeserved!
Released from the Law (7:1-6)
5. In 7:1-6, Paul shifts his focus from the Christian’s freedom from slavery to sin to the Christian’s freedom from the law (no<moj occurs 8 times in these verses). Paul’s main point is stated in v.1: the law has authority over a person only as long as he lives. How does Paul use the analogy of marriage to illustrate his point in vv.2-3?
6. In vv.4-6, Paul makes the application. Since we have died to the law, we are no longer in bondage to it. We have been set free from its control “through the body of Christ” (i.e., through his death on the cross). How did the law affect us before we were Christians (v.5). As Cranfield observes, “Challenged by the law which claims man for God and for his neighbour, man’s self-centeredness—the sinful ego— recognizes that it is being called in question and attacked, and so seeks all the more furiously to defend itself.”
7. Now that we are “released from the law,” we are free to be “married” to Christ (v.3) and to serve in the new way of the Spirit, and not in the old way of the written code (v.6). “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (Gal. 5:1).
[Next week: Rom. 7:7-25]
Romans 7:7-25 -- SANCTIFICATION: Living a Holy Life
Struggling With Sin (7:7-25)
1. In the previous paragraph, Paul spoke of our dying to the law and of our being released from the law as that which once bound us. It is no wonder then that someone might ask, “Is the law sin?” What is Paul’s response and how does he support his response (v.7)? How does the law help us to know sin (cf. 3:20)?
2. Not only does the law help to define sin. According to vv.8-11, it also has the effect of encouraging sin. How does the law encourage sin? Is it not true that a prohibition will often stimulate a rebellious reaction? As Harrison observes, “‘Don’t’ to a small child may turn out to be a call for action that had not even been contem-plated by the child.” A commandment serves as an “opportunity” (a]formh<) or “launchpad” for sin.
3. In vv.9-11, Paul seems to be referring back to his pre-conversion experience when he was “faultless” with regard to legalistic righteousness (cf. Phil. 3:6). In those earlier days he was careless and self-deceived as to his own righteousness. However, when he came to recognize the full impact of the law (perhaps at the time of his conversion?), he realized that he had been deceived by his sinful nature into doing the very thing that the commandment forbade, thus bringing him under condemnation and the sentence of death (v.11).
4. In v.12, Paul returns to the question raised in v.7 and gives a decisive answer. Although sin used the law to stimulate sin and to bring condemnation, the law was not to blame. Just because an X-ray machine reveals disease, that does not mean that the machine itself is to blame for the disease. Sin is the real villain!—using that which is good (the law) to produce that which is bad (death). Paul asks in v.13 if the law is responsible for death and responds, “By no means!” (cf. 6:2, 15; 7:7). He points out rather that it exposes sin for what it really is—“utterly sinful.”
5. In vv.14-25, we encounter one of the most controversial passages in all of Romans. In these verses, Paul describes the ongoing struggle with sin that takes place in the life of an individual. The controversy has to do with the identity of the one who is struggling. The majority of scholars believe that Paul is describing his own struggle with sin as a mature Christian. Others (including Moo) believe that Paul is referring to his earlier life as an unbelieving Jew under the law. Since Paul speaks in the first person and in the present tense, this would seem to support the majority opinion. On the other side, Moo doubts that Paul, as a Christian, would refer to himself as “unspiritual, sold as a slave to sin” (v.14; cf. 6:18) and as “a prisoner of the law of sin” (v.23; cf. 8:2). As you listen to Paul’s description of his intense struggle with sin, which position do you favor?
6. Can you identify with this struggle in your own life? Paul describes this struggle as a kind of warfare between his mind and the members of his body (v.23; cf. Gal. 3:17). In v.24, he cries out in desperation for deliverance from “this body of death” (i.e., “the body of sin that hung on him like a corpse and from which he could not gain freedom”; NIV Study Bible). Where does Paul find deliverance (v.25; cf. Gal. 3:16, “Continue to walk by the Spirit and you will never fulfil the desires of the flesh.”)?
[Next week: Rom. 8:1-13]
Romans 8:1-13 -- SANCTIFICATION: Living a Holy Life
Liberated by the Spirit (8:1-13)
1. In Romans 8, we are introduced to the wonderful ministry of the Holy Spirit in the believer’s life (Whereas the Spirit is mentioned only 4 times in Chs. 1-7 and 6 times in Chs. 9-16, he is mentioned 19 times in Ch. 8 alone.). In v.1 we have one of the great pronouncements of scripture. The word “condemnation” (kata<krima) occurs only two other times in the New Testament (Rom. 5:16, 18), both referring to the condemnation that comes to all mankind through Adam’s sin.
2. To be in Christ Jesus is to be forever free from condemnation! How is this possible, according to v.2? The word “law” in v.2 is best understood to mean “authority” or “power”. In other words, the liberating power of the Spirit through the work of Christ has freed us from the realm of sin and spiritual death. In vv.3-4, Paul explains more fully. What was the law powerless to do and why (v.3)? What is God’s remedy (v.3)? Why does Paul use the word “likeness” in v.3? In what way was the incarnate Jesus like us and in what way was he not like us? Why was it necessary for Christ to become man? As Moo observes, “Christ became what we are so that we could become what he is.”
3. In vv.5-8, Paul describes the contrast between death in the flesh and life in the Spirit. A close parallel to these two ways is found in Gal. 5:19-21 and 22-25 respectively. Paul refers to the “mind” (fro<nhma) several times in this paragraph. In fact this Greek word occurs only three times in the New Testament, twice here and later in v.27. Why does the mind play such a critical role in sanctification? How can we develop healthy minds that are Spirit-led and Spirit-filled so that we can live in a way that is pleasing to God (cf. Phil. 4:8-9)?
4. In vv.9ff., Paul addresses his readers directly and reminds them that they are no longer living in the old realm of the flesh, but in the new realm of the Spirit. Is it possible to be a Christian without having the indwelling Spirit (v.9)? If the Spirit indwells the believer from the moment of conversion, how then can Paul speak of being repeatedly “filled” with the Spirit after conversion (cf. Eph. 5:18)?
5. In vv.10-11, Paul reminds us that we still occupy bodies that will eventually die. Death is a penalty for sin that still must be carried out. However, what is the believer’s blessed hope according to v.11 (cf. I Cor. 15:54-55)?
6. In vv.12-13, Paul sets forth our obligation and what is it? How do you reconcile the promise of v.1 with the warning of v.13? If there is no condemnation for believers, how can Paul warn believers that they may die if they live in the wrong way? What do we mean by the “security” of the believer?
[Next week: Rom. 8:14-27]
Romans 8:14-27 -- SANCTIFICATION: Living a Holy Life
Our Adoption as Sons (8:14-17)
1. In vv.14-17, Paul introduces the fact that those who have the indwelling Spirit, and therefore whose basic orientation of life is determined by the Spirit, are sons of God. What does it mean to be led by the Spirit (v.14; cf. Gal. 5:18)? What difference does being God’s adopted sons and daughters make in our lives (v.15)? What does the word “Abba” mean (cf. Mk. 14:36)?
2. What special ministry of the Holy Spirit is mentioned in v.16? If in fact we are God’s adopted sons and daughters, what future blessing does this suggest (v.17)? Since we are co-heirs with Christ, that means that we are his brothers and sisters (Heb. 2:10-13). If we are to have the joy of one day sharing in Christ’s glory, what other aspect of his life must we expect to share in the meantime (v.17)?
The Glory to Come (8:18-25)
3. Paul makes it clear that Christians can expect to suffer (v.18; cf. Lk. 9:23). Why should we expect to suffer (Jn. 15:18-19)? Although suffering can be expected, what other anticipation far outshines our present suffering (cf. II Cor. 4:17)? How do you account for the fact that Christians in America face little suffering? How should we respond to suffering and why (Lk. 6:22-23; I Pet. 4:12-13)?
4. In vv.19-21, Paul speaks of the groaning of all creation as it eagerly awaits (lit. “stretches out its head, cranes its neck”) to see the future glory that is to be revealed in us. By “all creation,” Paul is referring, not to human beings, but to the rest of creation—plants, animals, rocks, etc. What is creation “frustrated” about and what gave rise to this situation in the first place (vv.20-21)? What are some evidences of creation’s “groaning” that you can think of (v.22)? Do theses verses have anything to say about our stewardship of creation (environmentalism)?
5. Not only is the rest of creation groaning. We also groan inwardly as we anticipate our adoption as sons (v.23). Here we have another example of the “already, but not yet” tension that exists in the Christian life. Although we have already been adopted (v.16), we still await eagerly that day when we will fully realize our adoption as sons, the day when we will receive our resurrection bodies (v.23).
6. In vv.24-25, Paul speaks of the Christian’s hope that has been a part of our salvation from the very beginning. As we discussed earlier in 5:2, biblical hope may be described as “absolute confidence” or as a “robust certainty.” Therefore we can “wait for it patiently” (di ] u[pomonh?j).
The Spirit’s Intercession (8:26-27)
7. Not only does nature groan (v.22) and the Christian groan (v.23), but the Spirit also groans (v.26). In vv.26-27, we encounter another of the Spirit’s ministries in the life of the Christian. How does the Spirit help us in our praying? Some interpret the Spirit’s groaning here as a type of prayer language (i.e., tongue speaking), but not every Christian has this gift (I Cor. 12:30). Perhaps it is only a figurative expression for inaudible feelings, or for audible groaning too deep to express in words. In any case, it is clear that the Spirit’s groans are in perfect accord with God’s will and that they compensate for our weakness of understanding.
[Next week: Rom. 8:28-30]
Romans 8:28-30 -- SANCTIFICATION: Living a Holy Life
God Works All Things for our Good (8:28-30)
1. Rom. 8:28 is one of the greatest and most quoted promises in the entire Bible. As we examine this verse more closely, there are several questions that need to be asked. First of all, since the Greek includes no subject for the verb “work”, what subject shall we supply—all things (KJV), God (NIV, NASB), or the Spirit (NEB: “....and in everything, as we know, [the Spirit] co-operates for good with those who love God”)? In the last analysis, it doesn’t make a whole lot of difference, for, as Moo observes, “it is only God, through his Spirit, who can cause ‘all things’ to work for our good.”
2. Secondly, what does Paul mean by “good” in this verse? Does God promise the “good life” to his children in terms of material prosperity and freedom from hardship? Surely not (cf. v.18; II Cor. 11:24-27). But how can death by cancer or at the hands of a drunken driver and countless other tragedies be considered “good”? What exactly does this verse promise? A third question is this: for whom is this promise valid—for all Christians or only for a select group? What do you think?
3. The “purpose” of God mentioned at the end of v.28 is detailed in vv.29-30 in a sequential series of five actions which God accomplishes in the life of every Christian: foreknew, predestined, called, justified, glorified. The first of these actions is the most controversial. What does Paul mean when he says that God predestined those whom he “foreknew” (proginw<skw = “to know beforehand”)? In what sense does God “know” us beforehand? How we answer this question will be largely determined by whether we are Arminian or Calvinistic in our theology.
4. The Arminian would say that God knows in advance what we will choose and simply predestines us on that basis. In other words, our salvation is a result of our own free choice. The Calvinist, on the other hand, would say that the verb “foreknow” means “to choose beforehand” and that our salvation is ultimately rooted in God’s free choice (i.e., unconditional election). They would argue that in Scripture “to know” someone is more than mere knowledge or acquaintance. It involves entering into a relationship with them (cf. Gen. 4:1; Jer. 1:5; Amos 3:2).
5. To summarize then, the Arminian would say that God has chosen us because we believe, whereas the Calvinist would say that we believe because God has chosen us. As we look at the five actions that God performs in these verses, the Calvinist would see them as an unbreakable chain (i.e., eternal security), whereas the Arminian believes that a Christian is able to break the sequence by his own choice and to lose his salvation.
6. It is interesting that Paul speaks of our glorification, God’s final act in our lives, in the past tense when in fact it is still future. Scholars refer to this as a “prophetic past tense.” In other words, to the eyes of faith it is so certain to happen that it can be regarded as having already occurred!
7. My intention has not been to “spoil” the wonderful promises of this passage by engaging in theological controversy. Regardless of our theological position on these issues, we are all brothers and sisters in God’s family and we will have all of eternity to find out who had it right! : )
[Next week: Rom. 8:31-39]
Romans 8:31-39 -- SANCTIFICATION: Living a Holy Life
The Triumph of Faith (8:31-39)
1. As Paul brings his treatment of the believer’s sanctification to a close, he pulls out all the stops and uses every rhetorical device at his disposal to emphasize the overwhelming victory that belongs to those who are in Christ. One of these devices is the repeated use of rhetorical questions— seven in all. A rhetorical question is not a question that is asking for information, but rather is designed to draw the reader into the discussion in a way that a mere statement of fact does not. Can you think of an example of how we do this in our everyday speech?
2. Paul begins this section with a question in v.31, a common practice in Romans (e.g., 6:1,15; 7:7): “What, then, shall we say in response to this [lit. “these things”]?” He then responds, “If God is for us, who can be against us?” In this central portion of Romans, Paul has convincingly demonstrated that God is indeed “for us”, especially in chapter 8 where the entire focus has been on the ministry of the Spirit in our lives and our security in Christ. When he asks, “who can be against us?,” does he mean to suggest that the Christian will face no opposition? If not, what then does he mean?
3. How does v.32 reinforce Paul’s point that God is for us? What Old Testament event does this verse bring to mind (Gen. 22:12-13)? How did that OT event turn out differently than in the case of Christ? What is the overall point that Paul is attempting to make in v.32? Is it not an argument from the greater to the lesser?
4. In vv.33-34, Paul takes us into the courtroom of God’s justice. Does Paul mean to suggest that the Christian will never face prosecution either by human opponents or by the spiritual forces of darkness? Surely not! His point is that, in spite of our sin, God has chosen us and declared us innocent, a verdict that can never be reversed (v.33). Furthermore, Christ has died for us and now lives to intercede for us before the Father. As Moo observes, “With such a defense attorney, it is no wonder the prosecution loses its case!
5. It is wonderful to reflect on what God has done for us in Christ (vv.31-34), and to know further that we are loved with an everlasting love (vv.35-39). Note Paul’s rhetorical question: “Who shall separate us from the love of Christ?” This is followed by a series of threats, none of which can break that bond (v.35). Paul adds v.36 from Ps.44:22 to remind us that suffering is a natural and expected part of Christian experience. But whereas the sons of Korah were perplexed by their suffering, Christ and our hope of heaven have changed everything for us!
6. In v.37, Paul returns to the question raised in v.35. No matter what adversity may come into our lives, “we are more than conquerors [u[pernikw?men] through him who loved us.” Absolutely nothing can separate us from the love of Christ! Paul concludes with his own testimony of God’s faithfulness in vv.38-39. He employs another rhetorical device, the use of lists (cf. v.35), to emphasize his point. Chapter 8 is enclosed by two wonderful bookends:
no condemnation (v.1); no separation (v.39)!
[Next week: Rom. 9:1-13]
Romans 9:1-13 -- ELECTION: God’s Faithfulness
1. As we enter the next section of Romans, chapters 9-11, we are faced with a radical change in Paul’s emotions. As Vaughan describes, “From a crescendo of triumph in the love of Christ, Paul’s tone declines to lament and anguish.” The reason for Paul’s sorrow is that his own people Israel had rejected the gospel. The very people who had been entrusted with the divine promises had turned their backs upon God, thereby raising the twofold implication that God had revoked Israel’s promises and nullifed his covenant faithfulness.
2. The underlying question that Paul sets out to answer in chapters 9-11 is this: does Israel’s unbelief signify a failure of God’s promises or a breakdown of his purpose? Paul’s answer will be a resounding “No!” God has not cast off his people; his word has not failed; and his purposes remain unchanged.
Paul’s Anguish for his People (9:1-5)
3. In vv.1-5, Paul bares his heart and reveals the depths of his anguish for his own people. Because of his mission to the Gentiles, many of his friends must have viewed him as a traitor and one who had lost any natural affection for his own people. Paul goes out of his way to remove such misunderstanding in vv.1-2. If it were possible, to what extent would Paul be willing to go to bring salvation to his own countrymen (v.3)? The word “cursed” is the Greek word a]na<qema (anathema), which can refer to a person who is excluded from God’s people and is under sentence of damnation. What Old Testament character offered a similar prayer on behalf of his countrymen (cf. Gen. 32:32)?
4. In vv.4-5, Paul rehearses the many blessings which God had bestowed upon his people Israel. What six blessings are mentioned in v.4? What two additional blessings are cited in v.5? If we accept the NIV punctuation, v.5 is one of the strongest statements of the deity of Christ in the entire New Testament (See NIV footnote).
The Principle of God’s Election (9:6-13)
5. The very first statement in this section sets forth the thesis that Paul will defend in chapters 9-11: “It is not as though God’s word had failed” (v.6a). In other words, God has been faithful to his people all along the way. What does Paul mean by his statement in v.6b and how does this begin to get God “off the hook”? As Paul continues in vv.7-9, he shows that although Isaac and Ishmael were both sons of Abraham, only Isaac was the child of promise. What was special about the birth of Isaac that was not true of Ishmael’s birth?
6. Some might argue that Isaac had an unfair advantage over Ishmael because he was a son of the free woman Sarah rather than of the bondwoman Hagar. But now in turning to the example of Jacob and Esau there can be no such argument, for both were twins in the same womb (v.10). And yet what do we learn in vv.11-13? On what basis did God choose Jacob rather than Esau (vv.11-12)? The quotation in v.13 comes from Malachi 1:2-3. As one writer has observed, “This is not a statement so much of predestination as of prophetic foreknowledge.” In what sense can it be said that God “hated” Esau? Perhaps it could better be understood to mean that Esau was “unloved” (cf. Gen. 29:31-33, where the same expression is used of Leah). Our next lesson will take us further into the mystery of election.
[Next week: Rom. 9:14-29]
Romans 9:14-29 -- ELECTION: God’s Faithfulness
The Freedom of God’s Election (9:14-21)
1. In today’s passage, we enter into the very heart of Paul’s teaching on the doctrine of election. In the preceding verses, Paul has stated that God’s electing purpose takes no account of human merit: while Jacob and Esau were still in Rebekah’s womb, she was told, “The older will serve the younger.” And then Paul adds the words from Malachi 1:2-3, “Jacob I loved, but Esau I hated.” Paul realizes that such statements as these will raise questions in the minds of his readers, so he pauses to deal with them in today’s passage.
2. Paul anticipates the obvious question in v.14, “What then shall we say? Is God unjust?” Or someone today might ask, “Isn’t it unfair for God to act in this way?” Paul’s response to such questions is emphatic: “Not at all!” (mh> ge<noito; cf. 6:2, 15; 7:7). Paul then cites two passages from Exodus to make the point that God acts justly when he acts in accordance with his own character and plan. That is to say, God determines what is just rather than justice determining how God must act.
3. In v.15, Paul quotes Ex. 33:19 and then in v.16 draws a conclusion from the quotation. What do we learn about God’s character in these two verses? In v.17, Paul quotes from Ex. 9:16 and then in v.18 draws a conclusion from that verse. What new dimension of God’s character is revealed in his dealings with Pharaoh? Was God entirely responsible for the hardening of Pharaoh’s heart (cf. Ex. 8:15, 32; 9:34; 13:15)? What was God’s sovereign purpose in raising up Pharaoh as ruler of Egypt (v.17; cf. Ex. 14:4)?
4. In the light of the preceding discussion, Paul anticipates another question in v.19: “Then why does God still blame us? For who resists his will?” In other words, how can I be held accountable for that which is already determined by God? How does Paul respond to such questioning in vv.20-21? How does the illustration of the potter and the clay help to put man in his place (cf. Isa. 29:16)—and the nation of Israel in her place as well (cf. Jer. 18:6)?
The Goal of God’s Election (9:22-29)
5. In vv.22-29, we are encouraged to learn that God does not exercise his freedom of choice arbitrarily, a point that will become increasingly clear in subsequent passages. According to v.22, God is with great patience withholding his judgment from those who are prepared (kathrtisme<noi) for destruction. Not only does this leave the door open for their repentance (cf. 2:4), but he has also done this to make known the riches of his glory to those whom he prepared in advance (prohtoi<masen) for glory (v.23). It is worth pointing out that, whereas the latter group has been prepared by God for glory, the former group has only themselves to blame for their ultimate destruction.
6. Who are these “objects of mercy”, according to v.24? Citing Hosea 2:23 and 1:10 followed by Isa. 10:22-23 and 1:9, Paul is using these Old Testament prophecies to establish two points: 1) the inclusion of the Gentiles among God’s people (vv.25-26); and 2) the fact that only a remnant of Israel will be saved (vv.27-29). For any who struggle with God’s election, one look at the cross of Christ should remove any doubts regarding God’s infinite love and mercy toward mankind.
[Next week: Rom. 9:30-10:13]
Romans 9:30-10:13 -- ELECTION: God’s Faithfulness
Israel’s Failure (9:30-10:13)
1. As we enter today’s passage, we witness a major shift in Paul’s argument. In 9:6-29, Paul has set forth what may be the strongest statement anywhere in scripture on divine election—God’s sovereign “call” of both Jews and Gentiles into his messianic kingdom (e.g., 9:18). Now, beginning in 9:30, Paul’s emphasis shifts to the opposite theme of human responsibility—man’s free choice to believe or to reject the message of salvation (e.g., 10:13). Such radical shifts in emphasis, even sometimes in adjacent passages as here, underline the critical importance of taking into account all that scripture has to say on a particular issue.
2. In vv.30-33, Paul in typical fashion begins with a question and then proceeds to answer it. What remarkable truth about the Gentiles and the Jews does Paul set forth in vv.30-31? What is the irony in this? Hodge says it well: “The Gentiles, sunk in carelessness and sin, have attained the favor of God, while the Jews, to whom religion was a business, have utterly failed.” Why have the Jews as a body failed to attain righteousness (v.32)? Who or what is the “stumbling stone” mentioned in v.32 (cf. I Cor. 1:23)? In v.33, Paul blends together Isa. 8:14 with 28:16 to show how this very situation was anticipated long before.
3. In v.1 of chapter 10, Paul reaffirms his burning desire for the salvation of his own people, the Jews (cf. 9:1-5). There is certainly nothing wrong with being “zealous for God,” but what was Israel’s problem (v.2)? What was defective about Israel’s righteousness, according to v.3? What is there about “the righteousness that comes from God” that makes it so wonderful (cf. 1:17)?
4. In what sense is Christ “the end of the law” (v.4)? Does this mean that the law is no longer in effect or does it mean that Christ is the goal toward which the law points—or are both meanings true? As one reflects on the Jewish problem in vv.1-4, Hunter’s observation makes perfect sense: “Behind these verses it is not hard to discern Paul’s own struggle to find salvation” (cf. Phil. 3:7-9; I Ti. 1:13).
5. In vv.5-10, Paul points out how Christ has brought to an end the era of the law, making available a righteousness that can be attained through faith. How does one satisfy law righteousness, according to the words of Moses in Lev. 18:5 (v.5)? In vv.6-8, Paul draws upon the passage in Dt. 30:11-14 to point out one of the great blessings of the righteousness that is by faith. What is that blessing?
6. What are the requirements for salvation, according to vv.9-10? What is the difference between believing and confessing, if any? To confess that “Jesus is Lord” was the earliest declaration of faith fashioned by the early church (I Cor. 12:3; Phil. 2:11).
7. In vv.11-13, Paul declares that the righteousness that is based on faith is available to anyone who believes, whether Jew or Gentile—there is no distinction! Paul concludes this passage with a quotation from Joel 2:32, a verse that provides an important counterbalance to the biblical teaching on divine election: “Everyone who calls on the name of the Lord will be saved.”
[Next week: Rom. 10:14-11:10]
Romans 10:14-11:10 -- ELECTION: God’s Faithfulness
Israel is Without Excuse (10:14-21)
1. Following up on the quotation from Joel 2:32 in v.13 that “Everyone who calls on the name of the Lord will be saved,” Paul now works backward from this “calling on the Lord” to show the steps that precede it (vv.14-15). These steps placed in their natural order are as follows: the sending of the preacher→his preaching→their hearing→their believing. These four links make up the chain that bridges the gap between the gospel message and man’s appropriation of it. God has done his part in sending the messengers to Israel, as v.15 suggests: “How beautiful are the feet of those who bring good news!” (Isa. 52:7).
2. How has Israel responded to the good news (v.16)? This is reflected in the quotation from Isa. 53:1. The problem of unbelief is as old as mankind. In v.17, Paul emphasizes again that faith comes from hearing the good news and then in v.18 cites Ps. 19:4 to make the point that Israel has indeed heard the gospel. What was David actually referring to in Ps. 19:4, and how does Paul apply it quite differently in this passage? Paul’s point is that God has given the Jews every opportunity to receive the gospel, but they have not responded in faith. They have broken the final link in the chain.
3. Not only did Israel hear the good news (v.18); they also understood it (v.19). If the Gentiles who were a “foolish nation” (Dt. 32:21) understood the gospel message and received it, surely Israel could understand it. Moses was the first in a long line of prophets to suggest that God’s grace would eventually extend beyond Israel to the Gentiles. What effect would this have upon Israel (v.19; cf. 11:11)?
4. Paul concludes this section by reemphasizing what he stated at its beginning in 9:30-32. Who is Isaiah referring to in v.20 (cf. 9:30)?” God’s incredible faithfulness to his people is reflected in v.21 where Paul quotes from Isa. 65:2, “Day after day after day, I beckoned Israel with open arms, and got nothing for my trouble but cold shoulders and icy stares” (The Message).
Israel’s Rejection is Partial, Not Complete (11:1-10)
5. Israel’s rejection of the gospel might suggest that God has permanently turned his back on her. How does Paul respond to such a thought in v.1 (mh> ge<noito; “By no means!)? How does Paul’s own example illustrate this point (v.1)? How does the case of Elijah in vv.2-4 further illustrate this point (cf. I Ki. 19:10-18)?
6. Not only was there a faithful remnant in Elijah’s day, but the same was also true in Paul’s day (v.5). On what basis could Israel (or anyone else) claim to be God’s elect (vv.5-6)? In vv.7-10, Paul makes it clear that not all who are descended from Israel are Israel (cf. 9:6). The majority of Israel did not obtain what they so zealously sought. Why (cf. 10:2-3)? Rather, their hearts were hardened, as stated in v.8 (a blend of Dt. 29:4 and Isa. 29:10) and again in vv.9-10 (cf. Ps. 69:22-23). The word “hardened” (pwro<w) means “to be stubborn, without feeling, calloused.” Although it was God who hardened Israel (cf. 9:18), who was ultimately responsible for her hardening? Is there still hope for Israel? Our next study will answer that question.
[Next week: Rom. 11:11-36]
Romans 11:11-36 -- ELECTION: God’s Faithfulness
Israel’s Rejection is Temporary, Not Final (11:11-24)
1. Today’s passage begins exactly the same way 11:1 began. Paul asks a rhetorical question which expects a negative answer and then answers it with his typical emphatic rejection: “Not at all!” (Mh> ge<noito, the 10th and final occurrence of this response in Romans). In v.1, the question was whether Israel’s rejection was total and the answer was “No”, since there is always a faithful remnant among the Jews. Now in v.11, Paul asks if Israel’s rejection is permanent and the answer again is “No”, for there is still a future for God’s people.
2. Paul’ purpose in vv.11-32 is to explain why it is that God’s current rejection of Israel is not the end of the story. What chain of events did Israel’s disobedience set in motion, according to vv.11b-12? The sequence that occurs repeatedly in today’s passage follows this pattern: Israel’s disobedience➛Gentile salvation➛Israel’s envy➛Israel’s salvation. In the end, everybody wins— whether Jew or Gentile!
3. Paul’s ministry to the Gentiles did not mean that he had forsaken his own people (Note, for example, his practice in the Book of Acts when upon entering a new city he would always begin by ministering in the synagogue). What was Paul’s ultimate purpose in ministering to the Gentiles (vv.13-14)? In v.15, Paul argues from the lesser to the greater. That is, if Israel’s rejection of God brings salvation to the Gentiles, how much more will her acceptance bring life from the dead!
4. Paul introduces two metaphors in v.16. The “firstfruits” and the “root” most likely stand for the patriarchs and the “whole batch” and the “branches” for the Jewish people. Since the patriarchs were holy, their descendants continue to be “set apart” for God’s special favor.
5. In vv.17-21, Paul expands the second metaphor into the Olive Tree analogy. What does the olive tree stand for? Who do the broken off branches and the grafted in branches represent (v.17)? What is Paul’s solemn warning to the Gentiles in v.l8? Why do the Gentiles have no room to boast (vv.19-20)? What do the Gentiles have to fear (vv.21-22)? What word of hope does Paul offer to the Jews in v.23 and what is their advantage over the Gentiles (v.24)?
All Israel Will be Saved (11:25-36)
6. Why might the Gentiles have a tendency to be conceited (v.25)? What is the “mystery” that Paul is referring to in v.25? According to v.26, there is coming a time when “all Israel will be saved,” that is, all without distinction, not without exception. Paul supports this prophecy in vv.26-27 by citing Isa. 59:20-21 and 27:9.
7. In vv.28-32, Paul emphasizes God’s mercy in his dealings both with the Jews and Gentiles. Although God has temporarily rejected Israel because of her unbelief and in order to extend mercy to the Gentiles, his election of Israel is irrevocable (vv.28-29). God has imprisoned both Jews and Gentiles in disobedience in order that he might have mercy upon all (vv.30-32). Paul concludes this section of Romans with a doxology of praise for God’s faithfulness (vv.33-36). Although his eternal decrees are beyond our understanding, they are both wise and good. To him be the glory forever!
[Next week: Rom. 12:1-8]
Romans 12:1-8 -- APPLICATION: Christian Imperatives
1. We turn now to the last major section of Romans in 12:1-15:13, which will be followed by his final remarks and greetings in 15:14-16:27. In chapters 1-11, Paul has given us the fullest explanation of the doctrine of salvation to be found anywhere in scripture. We have treated his teaching under four headings: Condemnation: Man’s Predicament (1:18-3:20); Justification: God’s Provision (3:21-5:21); Sanctification: Living a Holy Life (6-8); and Election: God’s Faithfulness (9-11).
2. Following his usual pattern, Paul in this concluding section moves from the doctrinal to the practical, from the indicative to the imperative. Therefore, we will entitle this concluding section Application: Christian Imperatives. We have seen that Paul’s gospel is deeply theological. We will now discover that it is also extremely practical. As F. F. Bruce observes, “Doctrine is never taught in the Bible simply that it may be known; it is taught in order that it may be translated into practice.”
Living Sacrifices (12:1-2)
3. This section begins with the word “Therefore”. In light of the manifold mercies of God set forth in the preceding chapters, how are we to respond? The answer in its most basic form is given in vv.1-2, one of the most familiar passages in scripture. In what ways does the “sacrifice” of v.1 differ from the Old Testament sacrifices (cf. I Pet. 2:5)? Paul refers to our presentation of our bodies as our spiritual or reasonable (logikh<n) act of worship. What does this mean? Worship is to be “informed” worship. How does this apply to our worship on Sunday morning?
4. In v.2, Paul says that we are to stop being conformed (mh> susxhmati<zesqe) to the pattern of this world. Instead we are to be continually transformed (metamorfou?sqe) by the renewing of our minds. I like the way J. B. Phillips paraphrases this verse: “Don’t let the world around you squeeze you into its own mold, but let God remold your minds from within.” What are some practical ways of obeying these commands? What will be the outcome, according to v.2?
Exercising Our Spiritual Gifts (12:3-8)
5. In v.3, Paul focuses on how we are to think of ourselves. The word “think” (fronei?n) occurs four times in this verse. How would you summarize in one word the particular character trait that Paul is advocating in this verse?
6. How does Paul use the human body to illustrate his point in vv.4-5? Where else does he use this same analogy in greater detail? What is the particular point that Paul is teaching in these two verses? As Denney observes, “The individuals retain their value, only not as independent wholes, but as members one of another. Each and all exist only in each other.”
7. In vv.6-8, Paul turns to the ministry of individuals in the body of Christ by mentioning seven spiritual gifts. How do these verses relate to vv.4-5 above? Of the nineteen spiritual gifts that Paul identifies in his letters (cf. I Cor. 12:8-10, 28-30; Eph. 4:11), five of them are unique to this passage (only prophesying and teaching are found elsewhere). Are there any of these five that you would not normally think of as a spiritual gift? What is the special gift(s) that God has given to you?
[Next week: Rom. 12:9-21]
Romans 12:9-21 -- APPLICATION: Christian Imperatives
Christian Love in Action (12:9-21)
1. In this closing section of chapter 12, Paul includes some thirty commands to demonstrate how true Christian love operates in everyday life. Some of the verses deal with our relationship with fellow believers (vv.10, 13, 16) and some with how we are to relate to non-Christians (vv.14, 17-21). The commands come one after another in rapid succession with little logical structure or explanation.
2. The unifying theme of this passage is set forth at the very beginning of v.9: “Love must be sincere.” The word for “sincere” is a]nupo<kritoj (lit. “without hypocrisy”). If our love is not genuine and sincere, it is mere pretense. Paul writes in Gal. 5:14, “The entire law is summed up in a single command: ‘Love your neighbor as yourself.’” How can this be true (cf. Col.3:14)? Genuine love requires us to hate evil and to cling to (kolla<omai; cf. Mt. 19:5) what is good. To do otherwise can be very destructive (cf. I Cor. 6:16, where the same Greek word is used).
3. In v.10, Paul focuses on how we relate to one another in the Christian fellowship. We are to be devoted (filo<storgoj) in brotherly love (filadelfi<a), and we are to honor others above ourselves (cf. Phil. 2:3-4). Or as Peterson paraphrases in The Message Bible, “...practice playing second fiddle.”
4. In vv.11-12, Paul adds six more commands which, though not similar in content, have the same structure in Greek. We are never to be lazy in our zeal, but rather we are to be “set on fire” (ze<w) by the Spirit as we serve the Lord. Quoting again from Peterson, “Don’t burn out; keep yourselves fueled and aflame.” How can we maintain a spiritual glow in our Christian experience and avoid the lukewarmness of the Laodiceans (Rev. 3:15-16)?
5. In v.12, Paul encourages us to persevere in our conflict with evil. We are to be joyful in the light of our certain hope, steadfast in the midst of adversity, and devoted to constant prayer. Even when we are facing difficulties in our own lives, we are not to overlook the needs of others (v.13). Why was hospitality (filoceni<a) of particular importance in the New Testament world?
6. How do Paul’s exhortations in v.14 compare to the teaching of Jesus (cf. Mt. 5:44)? Is it generally easier for us to rejoice with those who rejoice or to mourn with those who mourn? (v.15)? Why is this? Which group has greater need of our support? What is the essence of Paul’s teaching in v.16? Why are love and conceit incompatible? Peterson paraphrases: “Make friends with nobodies; don’t be the great somebody.”
7. In vv.17-21, Paul, building on the teaching of Jesus in the Sermon on the Mount, offers counsel on how we are to relate to the hostile world around us. How would you summarize his teaching in vv.17-19? What might make it impossible for us to live at peace with everyone (v.18)? Why must we leave the taking of revenge to God (cf. Dt. 32:35)? Instead of taking revenge, Paul quotes from Prov. 25:21-22 to show how we are to treat our enemies. To “heap burning coals on his head” probably means to cause “burning pangs of shame and contrition” (Cranfield). In other words, our kindness has the potential of melting the hardest heart. Rather than responding to evil with evil, we are to overcome evil with good (v.21).
[Next week: Rom. 13:1-14]
Romans 13:1-14 -- APPLICATION: Christian Imperatives
The Christian and Civil Authority (13:1-7)
1. In 13:1-7, we have the most detailed treatment in the New Testament on the Christian’s responsibility to civil authority (cf. I Pet. 2:13-14; I Tim. 2:1-2; Titus 3:1). Some have wondered about its treatment in this location, seeing it as an interruption of Paul’s teaching on Christian love which both precedes (12:9-21) and follows (13:8-10). However, in 12:17-21 Paul has just been dealing with the Christian’s behavior toward those outside the fellowship; therefore, it is appropriate that he should have something to say about the Christian’s relation to secular authorities (e.g., as instruments of God’s vengeance, 12:19). Furthermore, some Christians may have interpreted Paul’s exhortation not to be conformed to the pattern of this world (12:2) to mean that everything in the world, including government, was under judgment and therefore to be avoided by truly “spiritual” Christians.
2. What is the Christian’s responsibility to governing authorities (v.1)? Who would be included in this group in our society? Why are we to submit (v.1)? What are the consequences if we do not submit (v.2)? Paul makes no mention of civil disobedience here. Is civil disobedience ever justified? If so, under what circum-stances? Can you think of biblical examples? Might it be significant that Paul uses u[pota<ssw (“to submit”) rather than u[pakou<w (“to obey”) in vv.1 and 5?
3. What is the function of civil authority, according to vv.3-4? Paul says that the one in authority is God’s servant (dia<konoj) to reward good and punish evil (cf. I Pet. 2:14). What if the one in authority does exactly the opposite as, for example, in the case of Hitler and the holocaust? When Paul says the one in authority “does not bear the sword for nothing,” does this justify capital punishment?
4. What additional reason for submission is given in v.5? We submit, not only to avoid punishment, but also simply because it is the right thing to do. Since God has ordained government, it is our duty as Christian citizens to support government by paying taxes and honoring those in authority (vv.6-7). We are to give respect and honor to those who deserve it. If we cannot honor the person (e.g., Clinton), we must still honor the position.
Love, for the Lord’s Return is Near (13:8-14)
5. Paul returns in vv.8-10 to the subject of Christian love. We are not to be in debt to anyone (cf. v.7), with one exception—“The debt of love is permanent, and we never get out of it; for we pay it daily and yet always owe it” (Origen). To “love your neighbor as yourself” is to fulfil the entire law (cf. Gal. 5:14). Because of this, Augustine could say, “Love, and do as you please.”
6. Paul concludes this chapter with an eschatological focus. Because of the present time (kairo<j), that is, the Lord’s soon return, we are to wake up from our slumber (v.11), put aside the deeds of darkness, and put on the armor of light (v.12). What do night and day represent in Paul’s thinking here (cf. I Thes. 5:4-11)?
7. What specific deeds of darkness are we to put aside (v.13)? What is the “armor of light” that we are to be clothed in, according to v.14? It was these last two verses of chapter 13 that brought Augustine to his knees in the midst of a life of profligacy: “No further would I read nor had I any need; instantly, at the end of this sentence, a clear light flooded my heart and all the darkness of doubt vanished away.”
[Next week: Rom. 14:1-12]
Romans 14:1-12 -- APPLICATION: Christian Imperatives
Stop Despising a Weaker Brother (14:1-12)
1. Before turning to his final remarks and greetings (15:14-16:27), Paul concludes this section on Application by dealing with the Christian’s duties toward those who are stronger or weaker in faith (14:1-15:13). In today’s passage, he deals with the problem of judgmentalism toward other Christians who do not share our convictions. The two areas of conflict that Paul addresses relate to matters of diet and the observation of holy days.
2. Paul begins in v.1 by exhorting the stronger Christian to accept the one whose faith is weak. What does Paul mean by “one whose faith is weak”—otherwise known as a weaker brother? In what sense is he weaker? Does this mean he is a lesser Christian than the one who is strong?
3. What specific area of dispute does Paul introduce in v.2? Many commentaries identify the weaker brother here as a Jewish Christian. Why would a Jewish Christian be more likely to be a vegetarian than a Gentile Christian? Why do some people choose to be vegetarians today? What is Paul’s response to the matter in v.3? Paul forbids judgmentalism in either direction and he does it with a pair of present imperatives (“Stop looking down on....stop condemning”). Why is such treatment of a fellow Christian forbidden, according to the last part of v.3? How does v.4 add further support to Paul’s argument? (Note: The word for “master” and “Lord” is the same word in Greek = ku<rioj).
4. In v.5, Paul introduces another area of controversy: the observance of special days. What “days” would be especially important to Jewish Christians? Are Christians today obligated to keep the Sabbath (i.e., Saturday)? Why do we observe Sunday instead? To what degree are we required to limit our Sunday activities? Is it okay to mow the lawn and wash the car on Sunday? Or what about attending worship on Saturday evening so that we can head for the golf course on Sunday morning? What does Paul mean by his concluding statement in v.5?
5. In vv.6-8, the phrase “to the Lord” occurs six times. What is the pont that Paul is emphasizing by the repeated use of this expression? Paul has already mentioned the master-servant relationship in v.4. To whom is the servant accountable? Paul seems to be saying that in the non-essentials (i.e. amoral issues) there is no reason for us to interfere in the life of our brother. What are some of the non-essentials in contemporary America that should be left to the individual Christian and his Lord to decide?
6. Paul concludes this section in vv.9-12 by emphasizing that it is ultimately God who will judge our conduct in this life. To judge a weaker (or stronger) brother is to engage in an activity that is God’s alone. At the end of history we will all give an account of ourselves to God when we stand before his judgment seat (cf. II Cor. 5:10).
[Next week: Rom. 14:13-23]
Romans 14:13-23 -- APPLICATION: Christian Imperatives
Stop Causing a Weaker Brother to Stumble (14:13-23)
1. In vv.1-12, Paul has insisted that, whether stronger or weaker in faith, Christians are not to engage in a spirit of judgmentalism (v.3). As servants of the Lord, in matters that are non-essentials we and our fellow believers are accountable to him and not to one another (vv.4,6-8). Now in vv.13-23, Paul directs his focus almost entirely to the stronger brother and insists that he avoid any activity that would cause a weaker brother to stumble. He begins v.13 by forbidding judgment in either direction and then proceeds to address the stronger Christian. “Make up your mind,” he says, “not to put any stumbling block [pro<skomma = “to strike against”] or obstacle [ska<ndalon = “bait stick on a trap”] in your brother’s way.” How might my behavior “trip” or “trap” a weaker brother whose personal convictions are not as maturely based as my own?
2. Paul clearly places himself on the side of the stronger Christian. How can we tell this from v.14 (cf. I Tim. 4:4)? How does the teaching of Jesus support Paul’s position (cf. Mk. 7:14-23)? Though both Jesus and Paul knew better, what does the latter part of v.14 suggest? While we may be correct in theory, our practice must be adapted to the realities of everyday life.
3. If we insist on exercising our own convictions without regard to a weaker brother, what indictment is leveled against us and at what terrible cost (v.15; cf. I Cor. 8:11-12)? Though the word “love” (a]ga<ph) occurs only this once in chapter 14, one could easily argue that it is the key word in the entire discussion. To insist on my liberty at the expense of love is to miss the whole point of Paul’s teaching!
4. What is Paul’s point in v.16? In vv.17-18, Paul lifts the whole discussion to a higher level. What are the things that really matter in our lives and what is their source? If these qualities exist in our lives, what will be the results (v.18)?
5. What two objectives of our conduct in the body of Christ are mentioned in v.19? True a]ga<ph love will manifest itself in a commitment to mutual edification (oi]kodomh< = “to build up”). However, to insist on our own freedom at the risk of offending a weaker brother may have the opposite effect, for we run the risk of destroying (katalu<w = “to tear down”) a brother (v.20). As far as Paul is concerned, all food is kosher, but to eat anything that would cause a brother to stumble is out of the question.
6. How far is Paul willing to go in avoiding offense (v.21; cf. I Cor. 8:13)? How would you apply the teaching of v.21 in today’s world in such matters as movie attendance, dancing, playing cards, social drinking, Sunday observance, etc.?
7. Paul concludes the chapter with a word both for the strong and for the weak. What is his charge to the strong in v.22? How will he be blessed? What is Paul’s warning to the weaker Christian in v.23? What does he mean when he says that “everything that does not come from faith is sin?” Luther captures the essence of Paul’s teaching in this passage quite nicely: “A Christian man is a most free lord of all, subject to none. A Christian man is a most dutiful servant of all, subject to all.”
[Next week: Rom. 15:1-13]
Romans 15:1-13 -- APPLICATION: Christian Imperatives
Learn to Live in Harmony With One Another (15:1-13)
1. Paul wraps up his treatment of the relationship between stronger and weaker Christians with several concluding exhortations. In v.1, for the first time he explicitly identifies himself with the strong (i.e., “We who are strong...”). What two exhortations does Paul address to the strong in this verse? The Greek word used here for “bear” (basta<zw) is the same word as in Gal. 6:2 where Paul exhorts us to “carry each other’s burdens, and in this way you will fulfill the law of Christ.” His charge “not to please ourselves” is enlarged upon in Phil. 2:3-4.
2. In v.2, instead of pleasing ourselves Paul exhorts us to please our neighbor for his good so that we may “build him up” (oi]kodomh<; cf. 14:19). How does Paul use the example of Christ to reinforce his argument in v.3? As Ps. 69:9 suggests in its messianic fulfillment, the insults of men directed against the Father have fallen upon Christ. Just as Christ bore incredible insult and injustice for us, so we ought to seek the good of others (e.g., weaker brothers) even if we are misunderstood or scorned for doing so.
3. Paul adds v.4 as a parenthesis to remind us of the value of the Old Testament scriptures for our instruction. What two specific benefits do the scriptures produce in our lives which in turn culminate in hope (v.4)? Since we now have the New Testament, what value do the Old Testament scriptures have for the Christian?
4. In v.5, Paul prays that the endurance (u[pomonh<) and encouragement (para<klhsij) that comes from God through the scriptures might produce “a spirit of unity [lit. “to think the same way”] among yourselves.” Does this mean that Christians must agree on everything?—or to put it differently, does unity require uniformity? Who is our model to follow in matters of unity (v.5) and what is the ultimate purpose of our unity according to v.6?
5. Paul begins to summarize in v.7: 1) Accept one another (cf. 14:1); 2) Follow the example of Christ (cf. vv.3,5); 3) Bring praise to God (cf. v.6). Paul then singles out the second of these three commands and enlarges upon it in vv.8-12. One of the major causes of friction in the early churches was the presence of both Jews and Gentiles together. Jewish Christians might easily give in to the temptation of religious snobbery while Gentile Christians would be tempted to regard the Jew and his traditions as a hangover from the obsolete past. To counter these natural tendencies, Paul appeals again to the example of Christ. In v.8, he points out that Christ came “as a servant of the Jews” and focused his entire ministry on the lost sheep of the house of Israel (cf. Mt. 15:24). This focus on his own people was a fulfillment of the promises made to the patriarchs (cf. 9:4-5).
6. Having made that point, Paul proceeds to show in v.9 that God’s purpose was not directed exclusively to the nation of Israel, for the Gentiles have also been included in God’s redemptive plan from the beginning. Four Old Testament passages are cited in vv.9-12, each of which looks forward to the Gentiles’ participation in the worship of the church and the Christian hope.
7. Paul concludes this section of Romans in v.13 with a prayer that God would fill the believers with joy and peace and that they might overflow with hope by the power of the Holy Spirit. As Moo observes, “Only when Jew and Gentile at Rome rejoice together in their common hope will they be able to praise God as he wants to be praised—with the united hearts and voices of a community of believers.”
[Next week: Rom. 15:14-33]
Romans 15:14-33 -- Paul’s Passion and Plans
[Having completed the body of his letter to the Roman church, Paul adds a lengthy conclusion in which he shares his passion for ministry, his immediate and future plans, a long series of personal greetings, and a closing benediction.]
Paul’s Passion to Preach to the Gentiles (15:14-22)
1. Paul begins this section in v.14 with words of strong commendation. In addition to their strong faith (1:8), what three additional character qualities does he mention in this verse? Since Paul had neither founded nor visited the church at Rome, we must assume that the reputation of the believers had reached him by other means.
2. Paul admits that he has written quite boldly at times, but that he is simply fulfilling the commission that God has placed upon him (vv.15-16). What was the particular mission that God had assigned to Paul? Paul describes himself as a minister-priest (leitourgo<j; cf. Heb. 8:2 where this term is used of Christ, our high priest) whose priestly duty is to preach the gospel so that he may present the Gentiles as an acceptable offering to God.
3. What is the basis of Paul’s boasting, according to vv.17-18? In spite of all that Paul had “said and done,” who gets the credit? When God grants any degree of “success” in our service for him, how can we avoid the pitfall of pride? Where does the power come from in effective ministry (v.19)?
4. Paul had preached all the way from Jerusalem to Illyricum (v.19). Where is Illyricum? What particular missionary strategy did Paul follow (vv.20-22)? Is this a policy that every missionary should follow? How does a missionary determine when to move on to the next frontier? Paul’s commitment to “covering” the eastern provinces had prevented him from visiting Rome until now (v.22).
Paul’s Plan to Visit Rome on His Way to Spain (15:23-33)
5. Paul now proceeds to set forth his plans for the immediate and more distant future. What two reasons does he give for leaving his missionary endeavors in the east and heading for Rome (v.23)? Where does Paul hope to minister ultimately and why does he plan to use Rome as a stopping off point (v.24)?
6. Before Paul can think of heading for the west, what immediate concern must he take care of first (vv.25-27)? Why had Paul organized a collection for the Jerusalem saints and who were the contributors (cf. Acts 20:4; I Cor. 16:1-4; II Cor. 8-9)? Can you locate Macedonia and Achaia? What principles of giving can be derived from v.27? In vv.28-29, Paul reiterates his plan to visit Spain by way of Rome once he has delivered the collection to Jerusalem. He will indeed make it to Rome, but under quite different circumstances than he had anticipated. Can you elaborate?
7. Paul concludes this section with a request for prayer support (vv.30-32). He asks that the Roman Christians would join him in his “struggle” (sunagwni<zomai) by praying for him. What are his specific requests (vv.31-32)? Although these requests were not answered in the way he expected since he would arrive in Rome, not as a free man, but as a prisoner, these circumstances would enable him to demonstrate the all-sufficient grace and power of Christ (cf. Phil. 1:12-14).
[Next week: Rom. 16:1-27]
Romans 16:1-27 -- Personal Greetings & Closing Benediction
1. The fact that Paul sends greetings to no less than 26 individuals, two families, and three house churches in this final chapter is unprecedented among his other letters. This is especially surprising when he is addressing a church that he has neither founded nor visited. Realizing that his letter would be read aloud in the Roman assembly, perhaps Paul was attempting to cement good relationships with the community there in order to gain their support for his mission to Spain (cf. 15:24).
2. One of the interesting observations arising out of our study of vv.1-16 is the fact that ten of the 27 individuals greeted by Paul are women. At the very outset, we learn in vv.1-2 that Paul is sending his letter to Rome by the hand of Phoebe, a servant (dia<konoj) of the Lord from Cenchrea. Where is Cenchrea? What do we learn about Phoebe in v.2? Who were Priscilla and Aquila (v.3; cf. Acts 18:1-3, 18-19, 26)? What do we learn about them in vv.4-5a? Keep in mind that there were no church buildings until well into the 2nd century A.D. (cf. I Cor. 16:19; Col. 4:15).
3. What was significant about Epenetus (v.5b)? There are six different Marys in the New Testament and of this particular Mary we know nothing more (v.6). The mention of Junias in v.7 is the most debated name in this long list of names. Is Junias (Junia in KJV, NRSV) a man or a woman? If a woman and wife of Andronicus as many believe, she and her husband are referred to as “apostles”—thus lending support to those who advocate female leadership in ministry. There is a further question regarding Paul’s use of the term “relative(s)” in vv.7, 11, and 21. Are these blood relatives or simply fellow Jews? Scholars are uncertain.
4. We know next to nothing about the individuals mentioned in vv.8-12. Some have speculated that Tryphena and Tryphosa were sisters and perhaps even twins (v.12). It is possible that the Rufus of v.13 was the son of Simon of Cyrene (cf. Mk. 15:21). Nothing is known of those individuals mentioned in vv.14-15. Paul commands the Roman Christians to “greet one another with a holy kiss” (v.16; cf. I Cor. 16:20; II Cor. 13:12; I Thes. 5:26). Is this a permanent principle or a temporary custom? What might serve as a contemporary alternative?
5. Before wrapping things up, Paul warns his readers to beware of false teachers. Although he does not identify these teachers or the nature of their heresy, what general characteristics of false teachers can be gleaned from vv.17-18? What helpful advice does Paul offer in v.19? In v.20, Paul offers a grace wish for his readers.
6. In vv.21-23, Paul conveys greetings from several of his own associates, including Timothy, his closest companion in ministry. It is clear from v.22 that Tertius served as Paul’s secretary in writing this letter, a common practice in antiquity. Paul would often conclude his letters in his own hand as a mark of authenticity (cf. Gal. 6:11; II Thes. 3:17). The Gaius in v.23 is surely to be identified with the Gaius of I Cor. 1:14, one of Paul’s early converts in Corinth, and possibly with Titius Justus in Acts 18:7—his full Latin name being Gaius Titius Justus. Archaeologists have discovered a block of stone in a paved square at Corinth bearing the inscription “Erastus, commissioner of public works, bore the expense of this pavement.” If this is the Erastus of v.23, archaeology once again lends its support to the biblical record. Verse 24 is missing in the earliest manuscripts.
7. Paul concludes this great doctrinal treatise with a doxology of praise to God (vv.25-27). As we reflect on the wonder of God’s grace, our response should echo Paul’s: “....to the only wise God be glory forever through Jesus Christ! Amen.”
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