MESSAGE STATEMENT:
PAUL AS AN APOSTLE TO THE GENTILES BOLDLY WRITES THE ROMANS TO
CONSIDER THE LORD'S GRACIOUS PROVISION OF RIGHTEOUSNESS FOR ALL
MEN, IN SPITE OF ISRAEL'S UNBELIEF, SO THAT THEY MIGHT BETTER
LOVE ONE ANOTHER IN THE ASSEMBLY (INCLUDING THE WEAK AND STRONG)
AS WELL AS ALL MEN (INCLUDING MANKIND IN GENERAL AND THE STATE)
AND THEREBY BRING HONOR TO GOD
I. Introduction: Paul, as a servant of God set aside to
proclaim the gospel to the Gentiles, greets the Romans with
a prayer that God might grant them grace and peace, and with
a desire to minister God's life giving gospel among them in
order to strengthen them spiritually 1:1-17
A. The Greeting of Paul: Paul as a servant of God who was
set aside to proclaim the gospel of God's promised
deliverer (the resurrected Jesus from the line of
David) to the Gentiles prays that the Romans may
receive grace and peace from the Father and Son 1:1-7
1. The Author: Paul introduces himself as a bond-
servant2 of Jesus Christ, called as an apostle,
and set apart3 for the gospel of God 1:1
2. The Subject: The gospel which Paul was set aside
for was that which the OT promised, that Messiah
would come through the line of David, be appointed
with power, and would give grace and apostleship
so that unbelievers might believe as the Romans
have 1:2-6
a. Its History: The gospel which Paul was set
aside for was that which God promised through
His prophets in the Old Testament 1:2
b. Its Content: The gospel which the OT
promised was that Messiah, namely Jesus
Christ, would be born of the line of David,
would be appointed Messiah with power, and
would give grace and apostleship so that
unbelievers might believe (as the Romans
have) 1:3-6
1) The gospel which the OT promised was
that Messiah (His Son) would be born of
a human descendant of David4 1:3
2) The gospel which the OT promised was
that David's son would be appointed
Messiah with power by the resurrection
from the dead according to the Spirit,
namely Jesus 1:4
3) Grace and apostleship were received
through Jesus so that unbelievers
(Gentiles) might believe among whom are
the Romans who are also called 1:5-6
3. The Recipients and Prayer: Paul prays that the
Romans, whom he considers loved of God and saints,
would receive grace and peace from the Father and
Son 1:7
a. Paul writes to the Romans whom he calls loved
of God and saints 1:7a
b. Paul prays for grace and peace to come to
them from God our Father and the Lord Jesus
Christ 1:7b
B. Paul's Interest in the Romans: Paul thanks God for the
renowned faith of the Romans and prays that he may come
to them in order that he might experience a mutual
strengthening, have ministry among them, and thereby
fulfill his obligation to preach the gospel to all
peoples 1:8-15
1. Proofs of Paul's interest in the Romans is that he
thanks God for their renowned faith, and prays
that he might come to them 1:8-10
a. Paul thanks God for the Romans because their
faith is being proclaimed throughout the
whole world 1:8
b. God is Paul's witness concerning how he
constantly prays that he might come to the
Romans 1:9-10
2. Reasons for Paul's longing to see the Romans: Paul
longs to see the Romans in order that they might
experience a mutual strengthening, in order that
he might receive some spiritual fruit among them,
and in order that he might fulfill his obligation
to proclaim the gospel to all peoples 1:11-15
a. Paul longs to come to the Romans in order
that he may give them some blessing5 in order
that they may be strengthened as Christians,6
and in order that he may be encouraged in a
reciprocal way by the Romans 1:11-12
b. Paul longs to come to the Romans in order
that he might receive some spiritual fruit7
among them as among the rest of the Gentiles
1:13
c. Paul longs to come to the Romans in order
that he might fulfill his obligation8 to all
peoples (Gentiles)9 1:14-15
C. The Proposition of the Letter: Paul desires to
proclaim the gospel to the Romans because it is the
power of God through which He reveals the righteous
status of life for all people through faith 1:16-17
1. The Paul is eager to proclaim the gospel to the
Romans because it is the power of God leading to
salvation10 for all people11 through faith 1:16
2. The reason Paul proclaims that the gospel is the
power of God is because the gospel reveals12 the
righteous status13 which is given by God14 through
faith15 leading to life16 1:17
II. Doctrine--Righteousness Received by Faith: Paul praises God
because His gracious provision of righteousness for the
universal need of mankind is imputed (justification) and
imparted (sanctification) by faith in Jesus Christ even
though Israel rejected it 1:18--11:36
A. Condemnation--The Universal Need to Righteousness:
God's condemnation of mankind demonstrates the
universal need for God's righteousness in that mankind
does not have a righteousness of their own; mankind
needs the righteousness from God which comes through
faith17 (cf. 1:17) 1:18--3:20
1. The Unrighteous:18 Mankind is demonstrated to not
have a righteousness of their own in that God
condemns them for their rejection of Him 1:18-32
a. The Statement: God has revealed his anger
against all wicked men who hold down the
truth in wickedness 1:18
b. The Reason: God has manifested knowledge of
himself within mankind through creation, but
mankind rejected it 1:19-23
1) God manifested knowledge of himself
through creation leaving mankind without
excuse for not knowing him 1:19-20
2) The reason mankind is under the anger of
God is because he rejected the knowledge
of God 1:21-23
a) In rejecting the knowledge of God,
mankind became futile in his
thinking leading to a darkened
heart and foolishness 1:21-22
b) Mankind's rejection of the
knowledge of God led to idolatry
1:23
c. The Result: The consequence of being under
the anger of God is the degradation of
mankind 1:24-32
1) God gave mankind over to impurity in
worship as they dishonored their bodies,
and worshiped the creature rather than
the creator 1:24-25
2) God gave mankind over to immorality as
women and men abandoned their natural
function with one another, and burned
with desire toward same-sex
relationships 1:26-27
3) God gave mankind over to depravity as
people sinned against one another 1:28-
32
a) The judgment is announced: When
mankind ceased to acknowledge God
any longer, He gave them over to a
depraved mind to do improper things
1:28
b) Mankind committed many sinful acts
1:29-31
(1) Mankind committed sins of
character in that they were
filled with sins of
unrighteousness, wickedness,
greed, and evil 1:29a
(2) Mankind committed anti-social
sins (in acts or feeling)
envy, murder, (in speech)
strife, deceit, malice,
gossiping, and slandering
1:29b-30a
(3) Mankind committed sins of self
assertion, or pride, through
hating God, insolence,
arrogance, boastfulness, and
inventions of evil 1:30b
(4) Mankind committed sins against
nature such as disobedience to
parents, being without
understanding,
untrustworthiness, and being
unmerciful 1:31
c) Mankind had animosity toward God in
that they knew the ordinance of God
which pronounced death upon those
who did wickedness, yet they did
evil and even encouraged those who
did evil 1:32
2. The Moralist19: Mankind is demonstrated to not
have a righteousness of their own in that God
condemns them by the standards of divine
evaluation rather than by the hypocritical
standards of the moralist 2:1-16
a. Unlike men who make relative judgments
without an accurate assessment of themselves,
God judges mankind by the reality of their
situation as guilty and unrepentant 2:1-5
1) A conclusion which Paul draws from the
rebellion of mankind (1:18-32) is that
all men are without (righteous) excuse
when they pass judgment upon another,
because their judgment is self
condemnatory 2:1
2) In contrast to the judgment of
moralistic man, God's judgment is right
(or fair) when he condemns those who
practice wickedness 2:2
3) Men who judge others of evil and then do
the same evil should not think that they
will escape the judgment of God because
even though He does not judge
immediately (out of graciousness), His
judgment will certainly come 2:3-5
a) Men who judge others of evil and
then do the same evil (cf. 1:18-32)
should not think that they will
escape the judgment of God20 2:3
b) Men should not interpret God's
gracious delay as evidence that
they will not be judged because
grace is provided so that men might
repent 2:4
c) When men refuse to repent they
store up wrath for the coming
judgment 2:5
b. God's judgment is impartially in accordance
with what man does (e.g., good works as an
expression of faith, or evil works as an
expression of self-concern) 2:6-11
1) Principle: God will give to every man
(salvation or wrath) in accordance with
what he does (good or evil) 2:6
2) Principle Applied: God will bring about
future judgment or salvation for all
people based upon what they do (e.g.,
show faith through good works, or live
for self through evil works) 2:7-11
a) General Application God will give
eternal life to those who seek
God's gifts by doing good, and
wrath to those who seek their own
advantage by doing evil 2:7-8
(1) God will give eternal life to
those who persevere in doing
good21 through seeking glory,
honor and immortality22 2:7
(2) God will give wrath and
indignation to those who are
selfishly ambitious, and do
not obey the truth 2:9
b) Specific Application: God will
bring about future wrath or
salvation for all people in
accordance with what they do 2:9-
10
(1) God will bring about
(eschatological) tribulation
and distress upon anyone who
does not do good, be they Jew
or Gentile 2:9
(2) God will bring glory, honor,
and peace (salvation) upon
everyone who does good23, be
they Jew or Gentile 2:10
3) Principle Confirmed: God is not partial
in his judgments 2:11
c. God's judgment is based on man's obedience to
the revelation of God's will given to each
man 2:12-16
1) Principle Stated: The reason God is not
partial (gaVr, cf. 2:11) is because
man's knowledge of the Law will not sway
Him since He will cause men who have
sinned in ignorance of the Law to be
condemned (at the final judgment--
Gentiles), just as He will cause men who
sinned with knowledge of the Law to be
judged by the Law (at the final judgment-
-Jews) 2:12
2) Principle Applied: God will judge those
who sinned with the Law because they did
not obey it, and God will judge those
without the Law because their inner law
will accuse them 2:13-16
a) Those with the Law: The reason God
will judge those who sinned with
knowledge of the Law is because one
is not righteous (in his status
before God) by knowledge of the
Law, but by obedience to the Law24
2:13
b) Those without the Law: The reason
God will judge those who sinned
without knowledge of the Law is
because their inner law will accuse
them at the last judgment 2:14-16
(1) When Gentiles25 who are by
nature26 without the Law do
the works which the Law
requires, they stand in a true
positive relationship with the
Law (are a law to themselves)
in that the Law is written on
their hearts27 2:14-15a
(2) The conscience and thoughts of
Gentiles will accuse and
defend them when they stand
before God's judgment 2:15b-
16
3. The Jew: The Jew is demonstrated to not have a
righteousness of his own in that God condemns him
because he trusts in religious externals rather
than God who would inwardly transform his life
2:17--3:8
a. The Jews' possession of the Law is not
sufficient because they hold to it
externally, but do not obey it, thereby,
bringing reproach upon God by the Gentiles
2:17-24
1) The Jews had an actual and presumed
religious position by their having the
Law 2:17-20
a) The Jews had positive advantages
through the Law in that they were
called a "Jew", relied on the Law,
boasted in God, knew His will, and
approved the essential things (or
things which matter)28 2:17-18
b) The Jews presumed advantages of the
Law in that they thought that they
guided the blind, gave light to
those in darkness, corrected the
foolish, and taught the immature
with the knowledge of the Law 2:19-
20
2) But the Jews' hypocritical practice
brought dishonor to God 2:21-24
a) The Jews were hypocritical with the
Law in that they did the very
things that they told others not to
do 2:21-22
(1) The Jews were hypocritical in
that they taught others but
they did not teach themselves
2:21a
(2) The Jews were hypocritical in
that they preached that others
should not steal, but they
stole 2:21b
(3) The Jews were hypocritical in
that they told others not to
commit adultery, but they
committed adultery 2:22a
(4) The Jews were hypocritical in
that they detest idols, but
they rob temples29 2:22b
b) Therefore the Jews brought dishonor
to God when they boasted of Him and
then broke His Law since the
Gentiles (saw His lack of
protection and thus) blasphemed Him
2:23-24
(1) Even though the Jews boast in
the Law, they dishonor God
through their breaking of the
Law 2:23
(2) The reason the Jews dishonor
God is because the Gentiles
blaspheme God when they
consider Him in view of the
Jews, just as Scripture30 said
that they would 2:24
b. The Jews' possession of circumcision is not
sufficient because internal responses are
more important to God than external responses
2:25-29
1) Circumcision has value if one obeys the
Law, but if one disobeys the Law one's
circumcision is undone (becomes
uncircumcision)31 2:25
2) But if one is uncircumcised (a Gentile),
and he keeps the Law, than his
uncircumcision is regarded as
circumcision by God 2:26
3) Uncircumcised ones (Gentiles) who keep
the law will judge those Jews who have
the Law but do not obey the Law 2:27
4) The reason law abiding Gentiles will
judge law breaking Jews is because
Jewishness and circumcision are not
external matters, but are internal
matters of the heart whereupon God
praises them rather than men 2:28-29
c. The problems raised by the Jews demonstrate
their misconception of their relationship to
God 3:1-8
1) First Objection: There is advantage to
being a Jew because they were entrusted
with the oracles of God 3:1-2
a) Question: Is there no advantage to
being a Jew or being circumcised
(if external responses are not
important) ? 3:1
b) Answer: Yes, there is great
advantage in that the Jews were
entrusted with the oracles of God
3:2
2) Second Objection: Israel's unbelief in
God's word cannot nullify God's
faithfulness to his covenant to Israel
3:3-4
a) Question: Can Jewish unbelief (in
the word of God given to them)
nullify the faithfulness of God (to
His covenant to Israel)? 3:3
b) Answer: No,32 even if all men are
liars, God is true just as David
wrote in Psalm 5133 3:4
3) Third Objection: God is unrighteous to
judge Israel since their sin enhances
his righteousness 3:5-8
a) Question: Speaking from a human
perspective, if the Jews' sin
enhances God's glory, why should
God condemn them 3:5
b) Answer: This is a bad conclusion
from a true premise ("May it not
possibly be); such reasoning would
prevent God from judging anyone
and, in fact, justifies one's
condemnation 3:6-8
(1) The conclusion that God is
unrighteous for His judgment
upon evil should not even
possibly be considered 3:6
(2) Again the objection is made
that God should not judge one
as a sinner if one's lie
causes the truth of God to
abound 3:7
(3) The conclusion of such
illogical thinking (which some
falsely accuse Paul of
thinking) is that one should
do evil so that good may come,
and this conclusion justifies
the condemnation of God upon
such a one 3:8
4. The World: The world is demonstrated to not have
a righteousness of its own in that God condemns
them because they rebel against Him and do
wickedness as those who are not guided by the fear
of the Lord 3:9-20
a. The Charge: In conclusion to Paul's
discussion of the Jews he affirms that they
are not better than the Gentiles because both
Jews and Greeks are under sin's power34 3:9
b. The Proof--Scripture35: Paul supports his
assertion that all are under sin's power
through Scripture's descriptions of men's
depravity in speech and deeds because they
turn away from God and thus, are not guided
by a fear of Him 3:10-18
1) The Universal Extent of Sin36: Paul
affirms that Scripture describes all
men, without exception, as sinners who
do not seek after God, but turn away
from Him and do wickedness 3:10-12
a) No one is righteous37, not anyone
3:10
b) No one understands God or seeks
after God 3:11
c) Everyone has turned away from God
and has become useless 3:12a
d) No one does what is good, not
anyone 3:12b
2) The Depraved Nature of Man: Scripture
demonstrates that men do evil in their
speech and in their deeds 3:13-17
a) Sins of the Tongue: Men are wicked
in that their speech appears to
lead to life but has deadly poison
behind it, and is ready to come
forth38 3:13-14
(1) The speech of wicked men has
deadly effects reflective of
inner corruption in that they
are deceitful in their words
smoothing their tongues over
what is really a pit for
death39 3:13
(2) The speech of wicked men is
deceptive because there is
poison under their lips like
the venomous serpent40 3:13b
(3) Wicked men hold within their
mouths, ready to come out,
cursing and bitterness41 3:14
b) Sins of Deed: Men are wicked in
that they rush to do evil upon
other men, and do not know how to
be peaceful 3:15-17
(1) Men rush to kill innocent
men42 3:15
(2) Men leave a trail of
destruction and misery upon
others wherever they go 3:16
(3) Men do not know the path of
peace 3:17
3) The Source of Sin: The source of (or
reason for) man's sin is that he has no
fear of God before his eyes as a
direction for his life43 3:18
c. The Application: The application of the Law
(Scripture) is that all the world is guilty
before God, and that the Law is not the
source for righteousness, but the means for
the full knowledge of sin 3:19-20
1) The Law (the above Scripture)44 places
all who are under the Law (Jews) and all
of the world under judgment to God45
3:19
2) The reason the Law pronounces all as
guilty is because righteousness does not
come from the law46, only the knowledge
of sin 3:20
B. Justification--The Imputation of Righteous:
Justification is the imputation of God's righteousness
that is acquired by all who believe (as with Abraham)
in Jesus Christ their federal head, and leads to the
hope of final salvation 3:21--5:21
1. Justification Explained: The explanation of
justification is that anyone who believes in God's
provision in Jesus Christ acquires a right
standing before God 3:21-31
a. The Manifestation of Righteousness: The
righteousness which comes from God has been
manifested without being earned by the
fulfillment of the Law in a continuous way
with the witness of the OT for all mankind
who trust in Jesus Christ 3:21-23
1) The righteousness which comes from God
has been manifested without (being
earned by the fulfillment of) the Law
3:21a
2) The righteous which comes from God has
been witnessed to by the Old Testament
Scriptures (the Law and the Prophets)
3:21b
3) The righteousness which comes from God
is received by means of faith for all
(without distinction) who trust in Jesus
Christ 3:22
4) The reason the righteousness which comes
from God is received by means of faith
for all who trust in Jesus Christ is
because all mankind has sinned (
j@marton) and fallen short of sharing in
God's greatness (glory)47 3:23
b. The Provision of Righteousness: The
provision of God's righteousness in Jesus
Christ's death has satisfied God for both the
sins of the past and the present 3:24-26
1) The Plan--Justification of Sinners: God
graciously declares sinners to be
righteous through faith in Jesus Christ
who redeemed them, and satisfied God's
wrath 3:24-25
a) Sinners are justified (or declared
to be righteousness) as a gift by
God's grace 3:24a
b) Sinners are justified through the
redemption48 in Jesus Christ
3:24b
c) God the Father demonstrated the
redemption in Jesus Christ to be
the satisfaction (propitiation)49
of his anger in Jesus' sacrificial
death (blood)50 through faith
3:25a
2) The Purpose--Vindication of God's
Righteousness: The public display of
Jesus as the satisfaction of God's wrath
was to vindicate God's righteousness in
that He passed over men in the past, and
justifies men in the present who believe
in Jesus 3:25b-26
a) In the Past: The public display of
Jesus as the satisfaction of God's
wrath was to vindicate God's
righteousness in that He, in his
forbearance, passed over the sins
of men in the past 3:25b-26a
b) In the Present: The public display
of Jesus as the satisfaction of
God's wrath was to vindicate God's
righteousness in that he justly
justifies men in the present who
believe in Jesus 3:26b
c. The Resulting Inferences of Justification by
Faith: The acquisition of God's
righteousness by faith for both the Jews and
the Gentiles results in the exclusion of
man's boasting, eliminates distinctions, and
does not nullify, but in fact establishes the
Law 3:27-31
1) Faith Excludes Boasting: Since one is
justified by means of faith, there is no
room for boasting as if one were
justified by works of the Law 3:27-28
a) Unlike a law of works which has
room for boasting, the law of faith
has no place for boasting 3:27
b) The reason there is no place for
boasting is because Paul maintains
that one is declared righteous by
means of faith and not by means of
works of the Law 3:28
2) Faith Eliminates Distinctions: God is
the God of the Jews and the Gentiles
because he justifies both by means of
their faith 3:29-30
a) God is not only the God of the
Jews, but is also the God of the
Gentiles 3:29
b) The reason God is the God of Jews
and the Gentiles is because he
justifies both by means of their
faith 3:30
3) Faith Establishes the Law:
Justification by faith does not nullify
the Law, but establishes it 3:31
a) From the true premise that one is
not justified by the Law it is a
wrong conclusion that faith
nullifies the Law 3:31a
b) On the contrary, justification by
faith establishes the Law 3:31
2. Justification Illustrated: The illustration of
justification in Abraham's life substantiates that
justification is acquired by faith 4:1-25
a. Abraham's justification was not obtained
because of his works, but was obtained
because of his faith in God 4:1-3
1) Foundational Question: How did Abraham,
the physical forefather of the Jews,
find himself justified if it was not
through a means by which he could
boast?51 4:1
2) Hypothetical Solution: If Abraham was
justified by works, he has something to
boast over52, but this is not God's
view 4:2
3) Scriptural Support: Scripture affirms
that God credited righteousness to
Abraham because of his belief in Him53
4:3
b. An examination of Genesis 15:6 demonstrates
that Abraham's justification was only by
means of his faith in God 4:4-22
1) Negatively: Abraham was not justified
by good works, circumcision, nor by
keeping the Law 4:4-15
a) Not by Good Works: Abraham was not
justified by good works since that
would be a payment rather than
grace, and since God is acting to
forgive sinners when he reckons
them righteous 4:4-8
(1) Proof from Logic: When one
works, his pay is not
considered to be a favor
(cavrin), but what is owed to
him, but when one does not
work, but believes in Jesus
who justifies the ungodly54,
his faith (in the God who
justifies the ungodly) is
considered to result in55
righteousness 4:4-5
(2) Proof from Illustration: David
(who lived during the rule of
the Law) proclaimed that God
reckons righteous forgiveness
for sinners56 4:6-8
b) Not by Circumcision: Since Abraham
was declared righteous before he
was circumcised, and his
circumcision was a sign of his
faith so that he might be the
father of all who would believe as
he did resulting their
justification, he was not justified
by circumcision 4:9-12
(1) God's blessing was not only
upon the circumcised, but upon
the uncircumcised since
righteousness was reckoned to
Abraham while he was
uncircumcised 4:9-10
(2) The intention of circumcision
was that it would be a seal,
or sign, of the righteousness
from his faith which he
expressed while he was
uncircumcised 4:11a
(3) The divine purpose for Abraham
was that he might be the
father of the uncircumcised
who believe as well as the
circumcised who believe so
that righteousness might be
reckoned to all 4:11b-12
c) Not by Law: Because law brings
about wrath and thus nullifies the
promise, Abraham was not justified
by keeping the Mosaic Law, but by
righteousness which comes through
faith 4:13-15
(1) Statement: Abraham did not
receive the promise57 through
the (Mosaic) Law58, but
through the righteousness
which comes through faith
4:13
(2) Reason: The reason the
promise to Abraham and his
descendants is through faith
is because inheritance
acquired by law nullifies
faith and promise because law
brings about wrath rather than
freedom from violation 4:14-
15
2) Positively: Despite all the obstacles,
Abraham was justified because he
believed in the God who is able to do
the impossible 4:16-22
a) Proposition of Faith: Righteousness
is by faith in order that it (the
promise) might be (fulfilled) in
accordance with grace59 4:16a
b) Illustration of Abraham's faith:
Just as Abraham believed in God's
promise to him to bless all men
through his seed, so is it that God
counted righteousness to him, and
it is available to all of the
descendants of Abraham 4:16b-22
(1) The purpose for the promise
being fulfilled in accordance
with grace is so that all the
descendants of Abraham (be
they physical or spiritual)
may be certain of the promise
(of being blessed by Abraham)
before Abraham's God who
brings life out of death 4:16b-
17
(2) Obstacles to Abraham's Faith
Overcome: Abraham believed
God's promise to bless all men
through his seed despite human
disabilities, and in God's
ability 4:18-21
(3) Outcome of Abraham's Faith:
Because Abraham's faith was
what it was, God counted
righteousness to him 4:22
c. Application of Abraham's Justification to
Believers: That Abraham was counted as
righteous by faith was not only written for
his sake, but for the sake of those who
believe in God who raised Jesus our Lord from
the dead since he was crucified because of
our transgressions, and raised because we are
justified60 4:23-25
3. Justification's Assurance61: The expectation of
justification brings hope (assurance) of final
salvation 5:1-11
a. The believer's present peace with God and
exultation of his future state are based in
justification 5:1-2
1) Believer's Peace: Since believers have
been justified by faith, they have peace
with God through their Lord Jesus Christ
who brought them in this grace where
they now stand 5:1-2a
2) Believer's Hope: Believers now exult
(rejoice) in the confident expectation
of the illumination of man's whole being
by the radiance of God's greatness
(which is man's designed destiny) 5:2b
b. The believer's afflictions are not defeating,
but serve to strengthen his hope in God which
will be realized because of the Holy Spirit
Who has been given to them 5:3-5
1) Hope is Gained through Trials: 5:3-4
a) Not only do believers have peace
and hope, but they rejoice in their
present trails 5:3a
b) The reason believers rejoice in
their present trails is because
they know that tribulation brings
about perseverance (uJpomonhVn),
which brings about proven
character, which brings about
hope62 5:3b-4
2) Hope (which is gained through trials) is
not disappointing because of God's
outpoured love through the Holy Spirit
who was given to all believers 5:5
c. The believer's hope is confirmed by God's
love demonstrated in Christ's work in behalf
of both sinners and believers 5:6-11
1) Christ's death demonstrates God's love
for sinners because he died for them in
their unrighteous, sinful state 5:6-8
a) Christ's death demonstrates God's
love for sinners because while men
were helpless to do anything which
could commend them to God Jesus
died for them63 5:6
b) Christ's death demonstrates God's
love for sinners because he died
for us when we were still in our
sinful state rather than in a good,
or even righteous state 5:7-8
2) Christ's life demonstrates God's love
for believers because it assures them
that they will be saved (as his friends)
from his coming wrath 5:9-10
a) Christ's life demonstrates God's
love for believers because his
provision of justification assures
believers that they will be saved
from His coming wrath 5:9
b) The reason Christ's justification
of believers will save them from
his coming wrath is because his
past work of reconciliation was
accomplished for us when we were
his enemies through his death,
therefore, since we are no longer
enemies but friends, He shall
certainly save us from his wrath by
His life 5:10
3) Christ's work of reconciliation is the
basis for the believer's praise 5:11
4. Justification Amplified64: The act of the
representative head brings consequences upon the
many under that head--Adam's leading to death, and
Jesus' leading to life 5:12-21
a. Proposition Commenced65: Sin's entrance into
the world by Adam resulted in death for all
men because all sinned66 5:12
b. Parenthesis Considered: The effects of
Adam's act is surpassed by the effects of
Christ's act 5:13-17
1) Explanation of the Effects of Adam's
Sin: The effects of Adam's sin was that
death reigned even before the time of
the Law and even though no one sinned in
the likeness of Adam's sin 5:13-14
a) The reason one knows that Adam's
sin effected all men is because
death reigned even before the time
of the Law 5:13-14a
b) The reason one knows that Adam's
sin effected all men is because
death reigned even over those who
did not sin in the same offense of
Adam 5:14b
2) Explanation of Differences between Adam
and Christ: The abundance of grace
surpasses the devastating effects of
Adam's sin in that it leads to life for
those who receive Jesus Christ 5:15-17
a) The free gift is not like the
transgression 5:15a
b) The reason the free gift is not
like the transgression is because
it does not lead to condemnation
from one transgression to many
people, but to gracious
justification from many
transgressions for those who
receive Jesus Christ 5:15b-17
c. Proposition Completed67: The representative
act of one (Adam and Christ) brings
consequences on all: 5:18-19
1) Just as through one transgression
(Adam's) condemnation came to all men,
so is it that through one act of
righteousness (Christ's) there resulted
justification of life to all men 5:18
2) The reason this is so is because many
were made sinners through Adam's
disobedience, and thus many will be made
righteous through Christ's obedience
5:19
d. Problem Considered: The entrance of the Law
revealed the sinfulness of man's sin, but
this is surpassed by the sufficiency of God's
grace that results in eternal life 5:20-21
1) Purpose of Law: The Law was to reveal
the sinfulness of man's sin 5:20a
2) Purpose of Grace: Grace was to reveal
the sufficiency of God's righteous
provision to abound over the results of
transgressions (death) to eternal life
through Jesus Christ our Lord 5:21
C. Sanctification--The Impartation of Righteousness68:
Sanctification is a work of God whereby God imparts His
righteousness in and through the believer by freeing
him from sin and the Law, and by giving him assurance
of victory through the Spirit 6:1--8:39
1. The Believer's Relationship to Sin: The
Believer's relationship to sin is that he was
separated from its rule and is to now live unto
God through Christ 6:1-23
a. The Believer's Freedom from Sin's Domination:
The believer's freedom from the domination of
sin is because he was identified with Christ
through burial and resurrection 6:1-14
1) The Apprehension of the Truth: The
believer's death and resurrection with
Christ is to be understood as his
separation (death) from the rule of sin,
and his newness of life toward God 6:1-
11
a) The Questioned Asked: Since sin
causes grace to abound (5:20), some
might ask whether then we ought not
sin in order that grace may
increase towards them69 6:1
b) The Questioned Answered: The
believer should not sin so that
grace may abound because he has
been separated from the rule of sin
by his identification with Jesus'
death to sin and resurrection to
new life 6:2-11
(1) Answer Stated: Paul answer
that such a conclusion should
not possibly be arrived at
6:2a
(2) Reason Stated: The reason we
should not sin that grace
should abound is because we
have been separated (died)
from the rule of sin,
therefore we should no longer
live in it 6:2b
(3) Reason Stated: The reason we
should not sin that grace
should abound is because we
have been identified
(baptized) with Jesus' death
to the power of sin, and
resurrection to newness of
life to God, and thus we
should consider this as true
about ourselves 6:3-11
2) The Application of the Truth: The
application of the believer's new
relationship to sin and to God means
that his life is not to be dominated by
sin, but by God and His righteousness
since he is not under the condemning
realm of the Law, but the life giving
realm of grace 6:12-14
a) Do Not Let Sin Reign: In view of
their united position with Christ,
believers are to stop letting sin
reign in them so that they obey its
desires70 6:12
b) Do Not Be an Instrument of Sin: In
view of their united position with
Christ believers are to stop
presenting themselves to sin as
instruments of unrighteousness, but
are to start presenting themselves
unto God as instruments of
righteousness71 6:13
c) The reason believers are to stop
yielding to sin is because sin is
not their master since they are
under the realm of grace rather
than Law72 6:14
b. The Believer's Enslavement to God's
Righteousness: The believer's enslavement to
God's righteousness is because he has been
freed from the enslavement to sin which leads
to death 6:15-23
1) The Question Asked: Through a wrong
conclusion from 6:14, one asks if a
believer may sin because he is under
grace73 6:15a
2) The Answer Stated: No, one should not
sin because he is under grace since he
will become enslaved to the wrong master
leading to death 6:15b-23
a) Answer: The believer can by no
means think he is free to sin under
grace 6:15b
b) Answer Explained: The reason the
believer is not free to sin under
grace is because he is a freed
slave unto God, therefore, to sin
means that one will be enslaved to
sin which leads to death rather
than to God leading to
sanctification and eternal life
6:16-23
(1) Paul affirms that one's
obedience determines one's
enslavement (either to sin
resulting in death, or to God
resulting in righteousness),
and since believers are now
freed slaves unto Christ, they
should present themselves as
slaves to righteousness
resulting in sanctification
6:16-20
(2) Paul affirms that one's
enslavement determines one's
destiny (sin to death, or God
to sanctification and
ultimately eternal life) 6:21-
23
2. The Believer's Relationship to the Law74: The
believer's relationship to the Law is that he is
free from it and its holy condemnation of man who
is stirred to sin through it because he died to
it75 7:1-25
a. Freed from the Law: The believer's freedom
from the Law is because he died to it 7:1-6
1) Principle of Legal Authority: The Law76
has jurisdiction over a person as long
as he is alive 7:1
2) Illustration from Marriage: That the
Law only has authority over a person
while one is alive may be seen through
the illustration of marriage in that a
woman may not legally remarry another
while her husband remains alive, but if
her husband dies, she may legally marry
another 7:2-3
3) Application of Marriage to Christ: When
believers were identified with Christ's
death they were separated from the
authority of the Law and joined to
Christ in a new union designed to
produce fruit for God 7:4-6
a) Fact of Marriage: When believers
were identified with the death of
Christ, they too were separated
from the authority of the Law and
then joined to Christ in a new
marriage (of resurrection life)77
7:4a
b) Purpose of the Marriage: Believers
were united with Christ in order to
bear fruit for God through the
newness of the Spirit, and not bear
fruit for death in accordance with
the letter of the Law 7:4b-6
(1) Statement of the Purpose: We
were married to Christ that we
might bear fruit for God 7:4b
(2) Illustration of Past Fruit:
While believers were in their
natural condition (the flesh)
their sinful passions, which
were aroused by the Law, were
at work within them bearing
fruit for death 7:5
(3) Illustration of Present Fruit:
But now that believers have
been released from the
authority of the Law, having
been separated from sin (Rom.
6), they ought to serve78 in
newness (through the gift of
the Spirit) and not oldness
(through the letter of the
Law)79 7:6
b. The Law's Relationship to Sin and Death: The
Law, being holy, reveals the sinfulness of
sin; and in turn sin, and not the Law, is the
cause of death 7:7-25
1) The Law and Sin: The Law being holy
reveals the sinfulness of sin 7:7-12
a) Problem: Paul now asks if one is
to conclude that the Law is sin
since believers have been separated
from it 7:7a
b) Answer: Paul argues that the Law
is not sin, but is holy and reveals
sin80 7:7b-12
(1) Paul categorically denies that
the Law is sin 7:7b
(2) The reason the Law is not sin
is because the Law defines sin
just as the tenth commandment
exposed the sin of coveting in
Paul81 7:7c
(3) The reason the Law is not sin
is because the Law only
provokes sin just as sin took
the opportunity through the
commandment to provoke
coveting in Paul 7:8
(4) The reason the Law is not sin
is because the Law functions
as a righteous judge of sin
leading to death because of
sin, and not life 7:9-11
c) Conclusion: Therefore Paul
concludes that the Law is holy,
righteous, and good 7:12
2) The Law being good is not the cause of
death, but sin is 7:13-25
a) Statement: It is sin that causes
death and not the Law which reveals
the true nature of sin 7:13
b) Reason: The reason that the Law
does not cause death is because it
is spiritual whereas man is sold
under the rulership of sin which
causes his defeat82 7:14-25a
(1) Statement: Man is sold under
sin as a ruler whereas the Law
is spiritual 7:14
(2) Proofs: Man's inability to
have victory in that which is
good only proves that man is
sold under sin because he is
impotent to prevent wrong
(7:15-17), and impotent to do
right (7:18-20) 7:15-20
(3) Result: The result of man
being sold under sin and that
the Law is good is the reality
of the conflict between
knowing and doing good83 7:21-
25a
c) Summary: Although the believer can
have victory over the conflict, he
must realize that the two laws
(principles) that he is constantly
serving--the law of God and the law
of sin 7:25b
3. The Believer's Relationship to the Holy Spirit:84
The believer's relationship to the Holy Spirit
gives assurance of victory in his Christian life
since he has been freed from the condemnation of
sin and death, since he is aided by the Holy
Spirit in suffering, and since he is loved by God
leading to future hope 8:1-39
a. Freedom in the Spirit--The Past: The
believer has been freed from the condemnation
of sin (guilt and power), is spiritually
alive and will be bodily alive in the future
resurrection 1:1-11
1) Life in the Spirit freed the believer
from the condemnation of sin and death
on the basis of Christ's death and not
the Law85 8:1-4
a) Statement: In view of the
believers new position, those who
are related to Christ are no longer
under condemnation86 8:1
b) Reason: The reason believers are
no longer under condemnation is
because the authority of the Spirit
has set them free from the
authority of sin and of (spiritual,
physical, and eternal) death 8:2
c) Explanation: This freedom occurred
when God condemned sin through
Christ so that believers might
fulfill the requirements of the Law
by means of the Spirit 8:3-4
(1) The Law was unable to free man
because of man's fallen human
nature (sinful flesh) 8:3a
(2) Therefore, God freed man by
sending Christ with a human
nature to deal with sin by
condemning man's sin (upon Him-
-in his human nature) 8:3b
(3) Purpose: The purpose of
Christ's liberation of man was
so that he might fulfill the
requirements of the Law
through the enablement of the
Holy Spirit 8:4
2) Life in the Spirit is contrasted as
being in variance to life in the flesh
for the believer87 who is spiritually
alive and has the hope of a future
resurrection of his body 8:5-11
a) Explanation of Contrast: When one
lives one's life with a mind set
upon natural desires instead of
those of the Spirit, one is in
conflict with God because the two
realms are in variance with one
another 8:5-8
(1) Statement: The reason (gaVr)
believers are not to walk
according to the flesh but
according to the Spirit is
because in each case one's
mind (outlook, assumptions,
values, desires, and purposes)
is set upon different goals
(flesh/Spirit) 8:5
(2) Explanation: The mind which
is set on the things of the
flesh is on that which leads
to death, whereas the mind
which is set on the Spirit
leads to life and peace
because the mind on the flesh
is at variance with God and,
thus, cannot please Him 8:6-8
b) Application to Believers: The
Spirit's indwelling of the believer
places him in a supernatural state
in that he is spiritually alive and
will one day partake in the bodily
resurrection 8:9-11
(1) Statement: If one is indwelt
by the Holy Spirit (which is
necessary for a true believer)
then one is not in a natural
state ("in the flesh" being
unable to please God, cf.
8:8), but in a supernatural
state under the direction of
the Spirit (and thus able to
please God) 8:9
(2) Consequence I: The immediate
consequence of Christ being in
believers is that they are
spiritually alive even if
their bodies are dead 8:10
(3) Consequence II: The ultimate
consequence of the Spirit
being in believers is that
they will have a bodily
resurrection just as Christ
did 8:10-11
b. Believer's Responsibility--The Present: The
believer's responsibility in Christ is not to
live according to the flesh, but to endure
suffering with the aid of the Holy Spirit
8:12-30
1) Don't Live according to the Flesh: The
believer is not to live according to the
flesh, but put to death the deeds of the
flesh by the Holy Spirit in order that
he may share in Jesus' future
glorification 8:12-17
a) Exhortation: In view of the
freedom brought by the Spirit (8:1-
11), Paul urges believers to not
live according to the flesh 8:12
b) Reason: Believers are not to live
according to the flesh because
death must come forth88 whereas
mortification of deeds of the body
by the Spirit will yield life89
8:13
c) Explanation: Paul explains that
life that will come by
mortification of the deeds of the
body as being future joint-heirship
and glorification with Jesus 8:14-
17
(1) The Spirit's leading indicates
sonship 8:14
(2) Sonship does not indicate a
relationship of slavery, but
of family as a child before
God which the Spirit Himself
testifies to90 8:15-16
(3) Sonship indicates heirship--
especially if believers are
faithful by suffering against
evil as Christ did91 8:17
2) Endure Present Suffering: The believer
is to endure the present sufferings in
light of the incomparable future glory
in which he will partake 8:18-30
a) The reason why the believer should
endure present sufferings is
because the future glory far
exceeds the present sufferings as
demonstrated both in nature and the
believer's experience 8:18-25
(1) Proposition stated: The
reason Paul discusses future
heirship is because that
future glory far exceeds the
present sufferings 8:18
(2) Proof from Nature: Proof that
future glory far exceeds the
present sufferings is in
nature which experiences
present travail, but waits for
future freedom with the
ultimate redemption of man
8:19-22
(3) Proof from Experience: Proof
that future glory far exceeds
the present sufferings is in
the believers waiting for the
redemption of the body when
they will experience adoption
as sons 8:23-25
b) The reason why the believer should
endure present sufferings is
because of the present assistance
of the Holy Spirit 8:26-27
(1) Nature of Assistance: Just as
creation and believers groan
for redemption, the Spirit
groans with them as He helps
believers with their praying
through intercession 8:26
(2) Value of Assistance: The
value of the Spirit's
assistance is that God, who
knows the hearts of men, also
knows the unspoken desires
(groans) of His own Spirit92
8:27
c) The reason why the believer should
endure present sufferings is
because God works all things for
good so that the believer is being
conformed to the image of Christ
8:28-30
(1) Proposition stated: The
reason the believer should
endure present sufferings is
because God works all things
for good for His own 8:28
(2) Proposition Explained: God
works all things for good for
his own by conforming them
into the image of Christ as
God effectively brings them to
stand with Christ as brothers
from predestination, through
calling, through
justification, and through
glorification 8:29-30
c. The Believer's Security--The Future: The
believer's security in Christ is based on
God's love despite the various circumstances
that may come93 8:31-39
1) In Relationship to the Father: The
believer's security is seen in his
relationship to God the Father as
protector, provider, and justifier 8:31-
34a
a) Protector: In view of God's
working all things for good and the
Christian hope in general (3:21--
8:30)94, Paul concludes that God
the Father is the believer's
protector 8:31
b) Provider: God, who gave his own
Son for believers, is the
believer's provider and will give
all things95 freely 8:32
c) Justifier: God is the believer's
justifier against those who might
bring a charge against them 8:33-
34a
2) In Relationship to Christ: The
believer's security is seen in his
relationship to Christ's intercession in
behalf of them 8:34b
3) In Relationship to Circumstances: The
believer's security is seen in the light
of various circumstances that may come
8:35-39
a) Paul affirms that trials cannot
separate the believer from Christ
8:35-37
(1) Question Stated: Various
trials (tribulation, distress,
persecution, famine,
nakedness, peril, sword)
cannot separate believers from
Christ's love for them since
they are God's appointed way
(cf. Psalm 44:22), can they?
8:35-36
(2) Believer's Victory: The
answer is no96 because
believers conquer trials
through Jesus who loved97 them
8:37
b) Paul affirms that neither life, nor
death, can separate the believer
from Christ 8:38a
c) Paul affirms that various
categories cannot separate the
believer from God's love in Christ
Jesus 8:38b-39
(1) Angels nor demonic rulers
(principalities)98
(2) Things present nor things to
come (eschatological events)
(3) Angelic Powers99
(4) Heaven nor Hell (height nor
depth)
(5) No other (eJtevra) created
thing
D. Vindication--Israel's Rejection of God's Righteousness:
God's vindication of Himself as upright is in the light
of Israel's rejection of the righteousness of God by
faith100 and the fact that He will mercifully restore
the nation in accordance with his promises to the
Fathers 9:1--11:36
1. Israel's Rejection Considered: God's rejection of
Israel is not to be considered inconsistent with
His promises or His justice 9:1-29
a. Paul continually grieves over Israel who
rejects God's righteousness 9:1-5
1) Statement of Sorrow: Paul solemnly
affirms that he has great sorrow and
continual grief over Israel 9:1-2
2) Proof of Sorrow: Paul proves his sorrow
by affirming that he would rather that
he was accursed and separated from
Christ than for the nation of Israel to
be separated who obtained many
provisions from God and though whom
Christ came 9:3-5
b. God's rejection of Israel is not inconsistent
with God's promises as demonstrated by two
lines of proof from the line of promise: 9:6-
13
1) Statement of God's Faithfulness: The
problem is not that God's word has
failed because God is faithful to His
promises101 9:6a
2) Substantiation of God's Faithfulness to
HIs Promises: God is shown to be
faithful to his promises even though he
did not bless all of the physical
descendants of Abraham and Isaac because
His promise only related to particular
ones (e.g., Isaac not Ishmael, Jacob not
Esau)102 9:6b-13
a) Proof I--Isaac and Not Ishmael: The
reason God is faithful to His
promises is because he only
promised that the line would
continue through the promised one
(Isaac), and not though all of the
physical descendants of Abraham
(Ishmael) 9:6b-9
(1) Statement: The reason God is
faithful to his promises is
because not all of the nation
Israel is true Israel 9:6b
(2) Substantiation: Paul
substantiates his claim that
not all Israel are Israel by
affirming that of all of
Abraham's son, only Isaac was
chosen 9:7
(3) Explanation: The reason only
Isaac was chosen of Abraham's
sons is because only the
children of promise counted,
not the children of the flesh
9:8
(4) Substantiation: Paul
substantiates that only
children of promise are
counted by noting that the
word of promise from Genesis
18:10 was in reference to
Isaac 9:9
b) Proof II--Jacob and Not Esau: God
is faithful to his promises by
choosing the line of Jacob over the
line of Esau (even though they both
came from Isaac and Rebekah--the
line of promise) 9:10-13
(1) Circumstances of Choice: God
made his choice of Jacob over
Esau while the twins were
still in the womb of Rebekah
9:10-11a
(2) Purpose of the Choice: God
made the choice when the twins
could do nothing of merit so
that the choice would be
because of God's will 9:11b
(3) Statement of the Choice: God
chose that the older (Esau)
would serve the younger
(Jacob) 9:12
(4) Confirmation of the Choice:
Scripture confirms God's
choice to bless Jacob over
Esau when in Malachi 1:2ff God
affirms that He loved Jacob
and hated Esau 9:13
c. God's rejection of Israel is not inconsistent
with God's justice 9:14-29
1) Problem of God's Justice: God is not
unrighteous in conferring mercy upon
whom He wills and hardening whom He
wills 9:14-18
a) Objection: In view of God's
sovereign dealing with the line of
promise perhaps some would ask
whether God was unjust 9:14a
b) Answer: Paul answers, "No!" God is
not unjust, but he can confer mercy
just as He said to Moses (Ex.
33:19) 9:14b-15
(1) Answer: May it not possibly
ever be that God should be
unjust 9:14b
(2) Answer Substantiated: It is
not unjust for God to confer
mercy just as he said to Moses
in Exodus 33:19 9:15
c) Inference: It is not Man's
efforts, but God's mercy which
counts 9:16-18
(1) Statement of Inference: God's
mercy does not depend upon
man's efforts, but upon God
Himself who has mercy 9:16
(2) Substantiation of Inference:
God raised up Pharaoh at a
stage of history (not because
of Pharaoh, but) because of
God's intention to make known
His power throughout the whole
earth 9:17
(3) Confirmation of Inference:
Therefore, God sovereignly
chooses whom He will have
mercy upon, and whom He will
harden 9:18
2) Posture of God's Mercy: God's mercy is
shown that while He could bring all men
to dishonor He bestows mercy on some
Jews and Gentiles (as a remnant) 9:19-
29
a) God's Right Established: Even
though one may conclude that man
cannot be responsible since he
cannot resist God's will, Paul
rebukes such a response by
reminding the objector that as a
created man he is to submit to the
Creator 9:19-21
(1) Objection: Paul anticipates
the conclusion that against
God's sovereign will how can
man be responsible 9:19
(2) Answer: God rebukes man's
irreverence as the thing made
(in the image of God) to the
Molder 9:20
(3) Illustration: Paul affirms
that creation (a pot) submits
to the Creator (potter) 9:21
b) God's Mercy Extended: God
demonstrates His mercy in that He
endures vessels made for
destruction in order that he might
glorify vessels made for mercy, and
He will yet do this for the Nation
of Israel in accordance with
Scripture 9:22-29
(1) Demonstration of God's Mercy:
God demonstrates His mercy in
that he endured vessels of
wrath103 prepared for
destruction in order that he
might make know the riches of
His glory upon vessels of
mercy prepared for glory104--
even Jews and Gentiles in the
church 9:22-24
(2) Prediction of God's Mercy:
Paul cites numerous OT
passages (Hosea 1:10; Isaiah
10:22, and 1:9) to predict
that God will once again show
mercy upon the nation Israel
even though they are in
rebellion now 9:25-29
2. Israel's Rejection is Culpable: The reasons Israel
is responsible for her rejection of Jesus are (1)
she refused righteousness by faith, (2) she
ignored the OT teaching on righteousness by faith,
and (3) she refused the opportunity of accepting
righteousness by faith 9:30--10:21
a. Refused Righteousness by Faith: Israel's
rejection is culpable because Israel did not
pursue God's righteousness by faith in that
their zeal for God was in ignorance as was
demonstrated in their refusal to submit to
Christ 9:30--10:4
1) Statement of Refusal: The reason Israel
did not attain unto righteousness, as
did the Gentiles, is because they
pursued righteousness by works of the
Law instead of by faith as the Gentiles
did 9:30-33
a) The Gentiles received righteousness
by means of faith 9:30
b) Israel did not attain unto the Law
which produces righteousness 9:31
c) The reason Israel did not attain
unto righteousness is because they
did not pursue the Law by Faith,
but by works because they rejected
God's provision--Christ 9:32-33
(1) Israel pursued the Law by
means of works of the Law and
not by means of faith 9:32a
(2) The reason Israel pursued the
Law by means of works of the
Law and not by faith is
because they rejected Christ
(Isa. 28:16) 9:32b-33
2) Paul's Concern for Israel's Ignorant
Zeal: The reason Paul prays for
Israel's salvation is because they have
an ignorant zeal for God as was
demonstrated in their refusal to subject
themselves to Christ who is the goal of
the Law resulting in righteousness to
all who believe 10:1-4
a) Paul's desire and prayer is for
Israel's salvation 10:1
b) Israel does not have a zeal for God
in accordance with true knowledge
10:2
c) Israel's ignorant zeal for God is
demonstrated in their not
subjecting themselves to Messiah
who is the goal of the Law
resulting in righteousness to all
who believe 10:3-4
b. Ignored OT Teaching on Righteousness by
Faith: Israel's rejection is culpable
because Israel ignored the OT teaching that
God's righteousness is by faith for all
peoples 10:5-13
1) Righteousness' Availability through
Faith: Although the Law required
absolute obedience, righteousness was
always available by faith, and was
specifically as near as believing in
Jesus 10:5-10
a) Righteous by the Law Described: One
will live by the righteousness of
the Law if one does that
righteousness 10:5
b) Righteousness by Faith Described:
Righteousness has always been
available by faith both with Moses
and now 10:6-8
(1) The message of trusting in
YHWH was available in the
proclamation of Moses (Deut.
30:11-14) in that there was/is
no need to search for a
mystery105 10:6-8a
(2) By way of application (through
midrash, "that is"), God has
also made available the
message of faith in the
revealed Jesus 10:8b
c) Righteousness by Faith Realized:
Righteousness is available for
those (Jew and Gentile) who will
trust in Jesus as Lord raised from
the dead leading to salvation106
10:9-10
2) Righteousness' Universality to Both Jews
and Gentiles: Righteousness has been
available for all people who turn to the
Lord whether Jew or Gentile because He
is the Lord of all and blesses those who
call upon Him 10:11-13
a) Statement of this Universality:
Scripture (Isa. 28:16; 49:23)
affirms that whoever believes in
Him will not be disappointed (will
find justification) 10:11
b) Reason for This Universality:
Righteousness' universality is to
both Jews and Gentiles because the
same Lord is the Lord of all
showing no distinction, but
blessing those who call upon Him
10:12
c) Restatement of Universality:
Scripture (Joel 2:32) also affirms
that whoever calls upon the Lord
will be saved 10:13
c. Refused the Opportunity of Accepting
Righteousness by Faith: Israel's rejection
is culpable because Israel refused the
opportunity of accepting God's righteousness
by faith when it was proclaimed to her
through her hardness 10:14-21
1) Proposition: Paul affirms that the
gospel must be heard in order to be
believed and has been preached through
the apostles: 10:14-15
a) Questions: How can one believe the
gospel when it is not preached
10:14-15a
b) Answer: The gospel has been
preached in accordance with
Scripture (Isa. 52:7) through the
apostolic mission 10:15b
2) Situation: Paul affirms that the
majority of Israel heard the word
preached about Christ, but rejected the
gospel 10:16-17
a) Statement: Not all of Israel
obeyed the gospel which they heard
10:16a
b) Answer: Paul affirms that the
gospel about Jesus was preached,
but was not believed just as Isaiah
the prophet foretold (Isa. 53:1)
10:16b
c) Inference: Paul affirms that the
preached word precedes faith 10:17
3) Exoneration: Paul addresses excuses for
Israel's lack of response by affirming
that Israel heard the message and
remained stubborn in her response:
10:18-21
a) Excuse I: An objection is made
that Israel never heard the
message, but Paul affirms that they
did hear it: 10:18
(1) Question: An objector
questions whether Israel heard
the gospel message 10:18a
(2) Answer: Paul affirms in
accordance with Psalm 19:4's
affirmation about general
revelation that the message
went everywhere107 10:18b
b) Excuse II: An objector suggests
that Israel did not understand the
message, but Paul responds that
this is absurd 10:19-21
(1) Question: An objector
suggests that Israel did not
understand the message 10:19a
(2) Answer: Paul answers that
this is absurd because the
Gentiles understood the
message and were used to
provoke Israel to jealousy
(Deut. 32:21; Isa. 65:1),
therefore, Israel hardened
itself against the message
(Isa. 65:2) 10:19b-21
3. Israel's Rejection is Not Complete nor Final: Paul
affirms that Israel's rejection is not complete
nor final because God will always have a remnant
to whom He will mercifully fulfill his promises
11:1-32
a. Rejection is Not Complete: God's rejection
of Israel is not complete because God has
always had a remnant as seen in Paul and
Elijah, and has one now in accordance with
his gracious choice 11:1-10
1) The Case of Paul: Paul cites himself as
an example of the truth that God has not
rejected his people since he is a part
of Israel (physical descendant of
Abraham of the tribe of Benjamin) 11:1
2) The Calling of the Remnant: Just as God
had a remnant in Elijah's day, he has
one today of those whom he has
graciously chosen, while the rest of
Israel is hardened 11:2-10
a) The Choice of God: God has not
rejected his people (Israel)108
whom109 he foreknew 11:2a
b) Proof from Elijah: Paul offers
proof from the past that God has
not rejected his people when Elijah
thought that he alone served God,
but learned from the Lord that
seven thousand other men served God
in Israel 11:2b-4
(1) Elijah's intercession: When
Elijah pleaded with God
against Israel he thought that
he was alone as God's servant
11:2b-3
(2) God's Answer: But YHWH
affirmed that he had a remnant
of seven thousand men who were
also his uncompromising
servants 11:4
c) Proof from the Present Day: Paul
argues that in the present day the
Lord has graciously chosen a
remnant, while the rest of Israel
are hardened 11:5-10
(1) Just as God had a remnant in
Elijah's day, so is it that He
has a present remnant who are
graciously chosen by Him 11:5-
7a
(2) Although God has graciously
chosen a remnant, the rest of
Israel are hardened in
accordance with Scripture
(Deut. 29:4; Psalm 69:22)
11:7b-10
b. Rejection Not Final: The rejection of Israel
is not final because God's bringing blessings
to Gentiles is for the purpose of provoking
Israel to jealousy in order to bring them
back as the future channel of blessing in
accordance with His promise and His mercy
11:11-32
1) Blessings from Israel's Rejection and
Acceptance: Israel's rejection brings
salvation to the world/Gentiles, but
Israel's acceptance will bring far
greater blessings to the world 11:11-15
a) Paul affirms that Israel's
stumbling did not bring about total
rejection, but blessing to the
Gentiles 11:11-12
(1) Israel's stumbling did not
bring about a fall which
forever disqualified them
11:11a
(2) Israel's stumbling brought
about salvation to the
Gentiles in order to make
Israel jealous 11:11b
(3) Since Israel's sin brought
blessing to the
world/Gentiles, their
fulfillment will bring about
that much more 11:12
b) Paul's ministry to Gentiles also
shows care for Israel in that he is
willing to magnify his ministry to
Gentiles in order bring some from
Israel to faith 11:13-14
c) Paul affirms that Israel's
acceptance of the gospel will bless
the world all that much more 11:15
2) Restoration Guaranteed by the
Covenant/Patriarchs:110 Paul affirms
that the earnest of the
covenant's/patriarchs' blessings
("first/root") guarantees Israel's
restoration ("lump/branches") 11:16
3) Instruction from the Simile of the Olive
Tree:111 Because of Israel's unbelief
Gentiles are able to be grafted into the
olive tree and therefore, should not be
haughty lest they be cut off 11:17-24
a) Admonition: Paul warns against
arrogance by the Gentiles because
although they were grafted in to
partake of the blessings from
Abraham with Israel, they could
also be cut off from the goodness
of the Lord as Israel was 11:17-22
(1) Fact: Paul affirms that the
Gentiles were grafted into the
olive tree to be partakers
with Israel in the blessings
through the Abrahamic
covenant112 11:17
(2) Admonition: Paul warns that
the Gentiles are not to exalt
in their privileged position
because they are there by
faith, and God can just as
easily break them off as he
did the natural branches
11:18-21
(3) Conclusion: The Gentiles
could be cut off from God's
goodness and suffer severity
just as Israel has 11:22
b) Anticipation of Israel's Future
Restoration: Paul anticipates
Israel's future restoration because
God will easily regraft them into
Abraham's blessing if they do not
continue in their unbelief 11:23-
24
(1) Contingency for Israel's
Regrafting: God will graft
Israel into Abraham's blessing
if they do not continue in
their unbelief 11:23a
(2) Reasons for Israel's
Regrafting: Israel can be
regrafted because God is able
to do the regrafting, and
because natural branches are
easy to regraft 11:23-24
4) Restoration Through Covenant:
Restoration of Israel is certain because
of God's covenant with the nation and
His mercy 11:25-32
a) Paul affirms that Israel's hardness
is partial and temporary until the
fullness of the Gentiles113 has
occurred 11:25
b) Paul affirms that Israel's
restoration will be complete when
the Lord returns, as He promised,
and takes Israel's sin away 11:26-
27
(1) Statement: Paul affirms that
all Israel114 will be saved
11:26a
(2) Scriptural Support: Paul
supports Israel's future
restoration through Isaiah
59:20-21 and 27:9 which affirm
that YHWH will return and will
remove sin from the nation in
accordance with his covenant
11:26b-27
c) Israel's Present Alienation in
Light of Future Restoration:
Although Israel is presently in
alienation to God (enemies of the
gospel/disobedient), they will be
restored in accordance with God's
promise and by God's necessary
mercy 11:28-32
(1) Although Israel are presently
enemies of the gospel, they
are yet to be the recipients
of God's promise to the
fathers 11:28-29
(2) Although Israel is now
disobedient, they will be
future objects of mercy just
as God has done with the
Gentiles because all need
mercy because all are
disobedient 11:30-32
E. Response of Praise:115 God is to be praised forever
because His unsearchable wisdom, untraceable knowledge,
and total riches lead to immense blessing for men
11:33-36
1. Divine Attributes Stated: God's wisdom and
knowledge lead to profound and immense riches
11:33a
2. Divine Attributes Delineated: Paul unfolds God's
attributes as unsearchable wisdom, untraceable
knowledge, and as being beyond obligation to any
man 11:33b-36a
a. Wisdom--God's Unsearchable Judgments/Decrees:
God's judgments and ways cannot be judged
from a higher vantage point 11:33b
b. Knowledge--God's Untraceable Ways: Citing
Isaiah 40:13 Paul affirms God's transcendent
knowledge and self-sufficiency 11:34
c. Wealth--God's Ownership of All Things: Citing
Job 40:14 [MT 41:11a] Paul asserts that man
is not able to put God in debt since He is
the Creator, Sustainer, Ruler and the Goal of
all things 11:35-36a
3. Doxology: Paul prays that the greatness be God's
unto the ages 11:36b
III. Duties--Action of the Justified: The justified believer is
to act according to his position before God as he is
responsible in relationships (before the assembly, mankind,
the state, and the weak & strong) to love as Christ loved
him unto the honor of God 12:1--15:13
A. Toward the Assembly and All Men: The justified believer
is to consecrate his life so that he acts responsibly
in his relationships by loving one another as well as
all men 12:1-21
1. Foundation of Conduct: The foundation of the
believer's conduct is to stop being conformed to
this age, and to begin to inwardly consecrate his
life to God so that he may be acceptable in God's
will 12:1-2
a. Consecration of the Believer's Life: In view
of God's provision for believers Paul urges
them to consecrate their lives as the logical
action of worship 12:1
1) Its Importance: Paul urges believers to
consecrate their lives 12:1a
2) Its Basis: The basis for consecration
is all that God has provided for
believers (the mercies of God expressed
in chapters 1--11) 12:1b
3) Its Character: The character of
consecration is one of living in newness
of life (living) marked by the
continuing process of sanctification
(holy) so as to find God's acceptance
(acceptable) 12:1c
4) Its Reasonableness: Paul understands
the consecration of one's self to be the
logical (reasonable) action of worship
to God 12:1d
b. Manifestation of the Believer's Life:
Believers are not to be outwardly conformed
to this age, but inwardly transformed in
their minds so that they may discern and be
acceptable in God's will 12:2
1) Negatively: Paul urges believers to
stop being outwardly conformed116 to
this age 12:2a
2) Positively: Paul urges believes to
start being inwardly transformed117 by
renewing the character of one's mind
12:2b
3) Goal: The goal of being inwardly
transformed is so that one may be
acceptable in God's good, acceptable and
perfect will 12:c
2. The Function of Conduct: The function of the
believer's conduct is to walk humbly and lovingly
toward one another and toward the world 12:3-21
a. Conduct in Humility: The believer's conduct
is to walk humbly in view of his need because
God has given each the ability to serve one
another as a body 12:3-8
1) Exhortation to humility: Paul exhorts
all in the church to not think
arrogantly of themselves, but to think
soberly of themselves as those who need
faith in the mercy of Jesus 12:3
a) Basis of Exhortation: The basis of
Paul's exhortation to the church is
the undeserved favor which he
received by being called an apostle
12:3a
b) Content of Exhortation: Paul
exhorts everyone in the church to
not think inappropriately about
himself (by comparing himself with
others), but think soberly (humbly)
about himself
c) Criteria of Evaluation: One is to
think humbly of himself as one who
has faith in Jesus because of his
dependence upon His mercy118 12:3b
2) Reason for Humility: The reason one
should be humble when seeing one's self
in relationship to others is because it
is together that they make up the
spiritual body of Christ (a single whole
which is to serve one another) 12:4-5
a) Analogy of the Human Body: The
human body has many members, and
all do not have the same function,
but it is one body 12:4
b) Application to the Body of Christ:
As with the human body, so is it
with the spiritual body of Christ
in that the church has many members
which are related to one another in
the one body of Christ 12:5
3) Gifts for Conduct in Humility: Paul
emphasizes that believers each have
gifts which differ in accordance with
God's grace to them to be carefully
exercised for the sake of the body
12:6b-8
a) Statement of the Various Gifts:
Believers each have gifts which
differ in accordance with God's
grace to them 12:6a
b) List of Various Gifts: Paul lists
the various gifts which God has
given to believers to be carefully
exercised for the sake of the body:
12:6b-8
(1) Prophecy is to be uttered in
accordance with the standard
of "the Faith" 12:6b
(2) Service is to be done
wholeheartedly 12:7a
(3) Teaching is to be done
wholeheartedly 12:7b
(4) Exhortation is to be done
wholeheartedly 12:8a
(5) Giving is to be done without
any ulterior motive, but to
relieve need 12:8b
(6) Ruling (in the church) is do
be done with diligence 12:8c
(7) Mercy (toward the sick, poor,
aged, disabled) is to be shown
with cheerfulness 12:8d
b. Conduct in Love: The believer's conduct is
to be one of love before believers and
unbelievers 12:9-21
1) Toward Believers: Believes are to love
one another doing good and continually
serving the Lord as they care for one
another 12:9-13
a) Believers are to love without
hypocrisy 12:9a
b) Believers are to hate what is evil
and cling to what is good 12:9b
c) Believers are to be devoted to one
another with brotherly love giving
preference to one another in honor
12:10
d) Believers are to serve the Lord
diligently rejoicing in hope,
persevering in tribulation, devoted
to prayer, helping the saints and
practicing hospitality 12:11-13
2) Toward the World: Believers are to
continually testify to the world through
speaking, thinking, and doing that which
is for their good 12:14-21
a) In Speech: Believers are to bless
(enrich) those who persecute them,
and not curse them 12:14
b) In Attitude: Believers are to have
an attitude of harmony among
themselves rather than strife for
the sake of the world which is
impacted by their relations119
12:15-16
(1) Feelings: Believers are to be
sensitive to others
experiences: rejoicing with
those who rejoice, and weeping
with those who weep 12:15
(2) Thoughts: Believers are not
to esteem themselves above
those who are esteemed to be
lowly 12:16
c) In Actions: Believers are to act
in such a way as to do good to all
men 12:17-21
(1) Believers are not to repay
evil with evil to anyone
12:17a
(2) Believers are to respect what
is right as a testimony to all
men 12:17b
(3) Believers are to be at peace
with all men as far as it
depends upon themselves 12:18
(4) Believers are not to take
their own revenge, but to
leave vengeance with God and
do good to an enemy with hope
that he will be overcome with
your grace and repent 12:19-
21
B. Toward the State and All Men: Paul urges the justified
believer to act responsibly toward the state and all
men by loving them and by being spiritually awake as
they realize that Christ's coming day of salvation is
near 13:1-14
1. The Submission to Civil Government120: The
Believer is to submit himself to civil authorities
and support them as an expression of his
submission to God because they are appointed as
ministers of God for man's good 13:1-7
a. Proposition: Every Christian is to be in
subjection to the civil authorities which
govern 13:1a
b. Practice: Believers are to be in subjection
to civil authorities through financial and
honoring support because they are ministers
of God providing praise for those who do
good, and punishment for those who do evil
13:1b-7
1) Reasons to Be in Subjection: Believers
are to be in subjection to civil
authorities because they are appointed
by God to praise those who do what is
good, and to punish those who do what is
evil 13:1b-4
a) The Divine Origin of Civil
Government: Believers are to be in
subjection to civil authorities
because they are appointed by God,
therefore, any resistance is
against God and will receive his
judgment 13:1b-2
(1) General Thesis: The reason
believers are to subject
themselves to civil
authorities is because they
are appointed by God 13:1b-c
(2) Resulting Inferences: Those
who resist civil authorities
resist God and will receive
divine judgment upon
themselves 13:2
b) The Divine Purpose of Civil
Government: Civil government is
God's instrument for praising those
who do what is good, and punishing
those who do what is evil 13:3-4
(1) Proposition: One should only
fear rulers when one does
evil, not when one does what
is good 13:3a
(2) Practice: Civil government
will praise citizens for doing
good and punish citizens for
doing evil as a minister of
God121 13:3b-4
2) Inference of Being in Subjection: In
view of God's design believers are to
follow their conscience and support
civil authorities through taxes,
customs, and respect122 13:5-7
a) Subjection to Government: Paul
concludes that it is not only
necessary to be in subjection to
civil government because of a fear
of judgment, but for conscience
sake before the Lord 13:5
(1) Admonition: Paul concludes
(dioV) that it is necessary
that one be in subjection to
civil government 13:5a
(2) Reasons: One should not only
be in subjection to civil
authorities out of fear, but
for a good conscience before
God 13:5b-c
b) Support of Government: Believers
are to support123 civil government
through taxes, customs, respect
(fear and honor) because they are
servants of God 13:6-7
(1) Statement of Support: It is
for conscience sake that
believers support civil
government by paying taxes
13:6a
(2) Reason for Support: The
reason believers support civil
government by paying taxes is
because these authorities are
servants of God 13:6b
(3) Responsibilities of Support:
Believers are to render
whatever is due to civil
authorities be it taxes,
customs, fear, or honor 13:7
2. Exhortation to Love Neighbors124: Paul urges
believers to love their neighbor and thereby
fulfill God's moral Law 13:8-10
a. Principle Stated: Believers ought to be in
debt to no one except to love one another125
13:8a
b. Reason for the Principle: The reason
believers ought to "pay up their debt" to
love one another is because it fulfills the
moral law of the Ten Commandments 13:8b-10
1) Statement of the Reason: The reason one
ought to continue to love one another
(his neighbor) is because in doing so he
fulfills the moral law126 13:8b
2) Substantiation of the Reason: Loving
one's neighbor fulfills the Law because
the second half of the Ten Commandments
may be summarized under loving your
neighbor, and because if one loves, one
does not hurt one's neighbor 13:9-10
a) From the Old Testament: The reason
that loving one another fulfills
the law is because the second half
of the ethic stated in the Ten
Commandments may be summarized as
loving your neighbor as yourself127
13:9
b) From Logic: Since love does not do
wrong to a neighbor, it is the
fulfillment of the Law 13:10
3. Motivation to Godly Conduct128: Paul exhorts
believers to upright conduct in view of the
nearness of the new day of salvation 13:11-14
a. Cognizance of the Day: Paul urges believers
to awaken from their immoral sleep as those
who are aware that the night is almost past,
and the day of their final salvation is near
13:11-12b
1) Instruction for Awakening from Slumber:
Paul exhorts believers to awake from
their (moral) sleep (to obedience) as
they are aware of the (eschatological)
time 13:11a
2) Reasons for Wakening from Slumber: One
should awaken to obedience because the
darkness is almost past and the light of
one's salvation is near 13:11b-12
a) Complete Salvation Near: One
should awaken to obedience because
one's final salvation is closer
than when one first believed
13:11b
b) Night is Far Advanced: One should
awaken to obedience because the end
of the darkness is almost gone
13:12a
c) Day is Near: One should awaken to
obedience because the coming day of
redemption is near 13:12b
b. Conduct in the Day: Believers are to conduct
themselves as those who are partakers of the
day by refusing to walk in the immoral
desires of the flesh, and by choosing to walk
in moral uprightness in their position in
Christ 13:12c-14
1) Change of Clothing Which Befits Daytime:
Paul urges believers to put aside evil
works and to put on armor for spiritual
warfare129 13:12c-d
a) Put Off Works of Darkness: Paul
urges believers to put aside evil
works (works of darkness) 13:12c
b) Put On Armor of Daily Spiritual
Warfare: Paul urges believers to
put on the "armor" for spiritual
warfare130 in the light in order to
be on the Lord's side in the fight
13:12d
2) Conduct Which Befits Daytime: Believers
are not to walk in moral uprightness as
those who are partakers of the coming
day, and not as those who are in
darkness with immorality 13:13
a) Positive Characteristics: Paul
urges believers to behave in moral
uprightness as one would in the
light of the coming day 13:13a
b) Negative Characteristics: Paul
urges believers not to behave in
immoral ways: in carousing, in
drunkenness, in sexual promiscuity,
in sensuality, in strife, or in
jealousy 13:13b
3) Principle of Life Which Befits Daytime:
Paul exhorts believers to not be those
who fulfill their fleshly desires, but
to walk in their position in Christ
13:14
a) Positive--Put On Christ: Paul
exhorts believers to put on
Christ131 13:14a
b) Negative--Not to Fulfill Lusts of
the Flesh: Paul exhorts believers
to not make any provision to
fulfill the desires of the flesh
13:14b
C. Toward the Weak and the Strong: Paul urges justified
believers to act responsibly toward one another through
love by forbearing one another, accepting one another,
and by the strong helping the weak just as Christ
served them for God's sake 14:1--15:13
1. Exhortation to Mutual Forbearance: Weak and
strong believers are to forebear with one another
because both are accepted by Christ, both are
serving Christ, and both will be evaluated by the
true Judge in the future 14:1-12
a. Reason--Both are Accepted by God: Believers
in the church are to mutually forebear one
another, whether weak or especially strong,
because God accepts the strong, and both are
to have a clear conscience 14:1-5
1) Injunction: Paul urges the stronger132
believers in the church to accept
weaker133 brothers without passing
judgment on is scruples 14:1
2) Example I--Differences over Food:
Although the strong are able to eat all
things and the weak are not able to eat
meat, Paul exhorts both to not judge one
another and especially the weak not to
judge the strong, because God accepts
the strong and they will withstand his
judgment 14:2-4
a) Differences Stated: Paul expresses
the differences between the two
groups as the strong being able to
eat everything, where as the weak
does not eat meat 14:2
b) Exhortation--Mutual Restraint: The
weak and the strong are to show
mutual restraint in their judging
of one another--especially the weak
of the strong because God accepts
the strong 14:3
(1) Statement of Exhortation:
Neither is the strong to judge
the weak for not eating
certain foods, nor is the weak
to judge the strong for eating
certain foods 14:3a
(2) Reason for Exhortation: The
reason the weak is not to
judge the strong for eating is
because God accepts the strong
(aujtoVn) 14:3b
c) Illustration--Servant to Master:
Just as no one is to judge another
master's servant, so are weak
brothers not to judge the strong
because God will judge him and he
will do well 14:4
(1) Illustration of Household
Servant: As in a household,
no one is to judge a servant
of another but his master
14:4a
(2) Application to Believers: The
Lord as master of the strong
will judge him well 14:4b
3) Example II--Difference Over Days:
Although the weak regard one day as more
important than another and the strong
regard all days as the same, Paul urges
each to have a clear conscience
regarding these matters 14:5
a) Difference Stated: The weak regard
one day as more important than
another (sabbath), whereas the
strong regard all days alike 14:5a
b) Exhortation: Paul exhorts each man
to have a clear conscience
regarding these matters 14:5b
b. Reason--Both belong to Christ: The reason
the weak and the strong are to be accepting
of one another is because both do what they
do out of dedication to Christ who died and
rose again for both those who die and those
who live 14:6-9
1) Statement--Both Parties Act in
Thankfulness: The reason the parties in
the church are to be accepting of one
another is because both express their
convictions in thanksgiving to God 14:6
2) Reason--Both are serving the Lord: Both
the weak and the strong express their
convictions in thanksgiving to God
because they are not living for
themselves, but in order to serve God
with their "life" or "death" 14:7-8
a) Negatively: Each believer expresses
his convictions in thanksgiving to
God because no one does what he
does only for his own gratification
14:7
b) Positively: Each believer expresses
his convictions in thanksgiving to
God because each uses his life for
service to the Lord 14:8a
c) Consequence: The consequence of
the believer's choices of
consequence are to be for the Lord
14:8b
3) Reason--Purpose of Christ's Death and
Life: Jesus' death and resurrection was
so that he might be Lord of those who
die or live for Him 14:9
c. Reason--Both will be Judged by God: Paul
urges both groups not to judge or regard
their brothers with contempt because everyone
will stand one day before the Lord as their
own judge 14:10-12
1) Reproof--Not to Judge Brothers: No one
is to judge, or regard his brother with
contempt 14:10a
2) Reason--All Stand before God: The
reason no one is to judge his brother is
because everyone will stand before the
true judge some day as he gives an
account of himself before the Lord (the
judgment seat of Christ) 14:10b-12
a) Statement of the Reason: The reason
on one is to judge his brother is
because everyone will stand before
the true judge some day (the
judgment seat of Christ) 14:10b
b) Substantiation of the Reason:
Citing Isaiah 45:23 Paul affirms
that everyone will stand before the
Lord one day offering praise to Him
14:11
c) Conclusion of the Matter: In view
of Scripture's affirmation that all
will be judged by the Lord, Paul
affirms that each person will give
an account of himself to God
14:12
2. Exhortation for Strong Not to Offend the Weak:134
Strong believers, who can act out of faith in the
purity of all things, are not to offend weak
believers by causing them to stumble against their
conscience, but are to build them up 14:13-23
a. Principle Stated--Do Not Cause Offense:
Believers should not only cease from judging
one another, but should determine not to
place obstacles before brothers which would
cause them to stumble 14:13
b. Principle Stated--Be Concerned for the Weak:
Even though Paul concedes that nothing is in
itself unclean, he exhorts stronger believers
to not use their freedom to destroy weaker
brothers, but to build them up 14:14-21
1) Concession to the Strong--Nothing
Unclean: Paul affirms that in the Lord
Jesus there is nothing which in and of
itself is to be considered unclean
14:14a
2) Concern for the Weak--Unclean to the
Weak: Even though nothing is unclean in
and of itself, it can be so for those
who consider it to be so for themselves;
therefore, a believer should not use his
strength to ruin a weaker brother
because Christ died for him, and because
love pleases both God and men 14:14b-18
a) Statement: Even though nothing is
unclean in itself, things can
become unclean if someone considers
them to be unclean for himself
14:14b
b) Explanation: If a weaker brother
considers something to be unclean,
a stronger brother should not use
it to destroy him because Christ
died for him 14:15
c) Inference: A strong believer should
not use his expressions of strength
for evil because God's rule is not
in externals, but in the enablement
of the Spirit for the good of
others which pleases Christ and men
14:16-18
(1) Statement of Inference: A
strong believer should not
take that which expresses his
strength before God and use it
for evil 14:16
(2) Reason: The reason a believer
should not take his strength
and use it for evil is because
God's rule (kingdom) is not
found in external expressions
of strength (eating and
drinking), but in a life
directed by the Holy Spirit
yielding uprightness, peace
and joy 14:17
(3) Explanation: The reason God's
rule is found in a life
directed by the Holy Spirit is
because this is pleasing to
Christ and men (Love God and
Man) 14:18
3) Conclusion--The Strong to Build and Not
Destroy: Paul urges strong believers to
build up the weak and not to destroy
them with their insistence upon
emphasizing their freedom because such a
use of freedom is evil 14:19-21
a) Positively: Paul concludes that
the strong should pursue that which
leads to peace and the building up
of one another 14:19
b) Negatively: Paul exhorts strong
believers to not tear down weak
ones for the sake of expressing
their freedom over food even though
all things are clean, because such
a use of clean things is evil
14:20-21
(1) Command not to Destroy: Paul
exhorts strong believers to
not tear down weak ones (the
work of God) for the sake of
expressing their freedom over
food 14:20a
(2) Concession that All Things
Clean: Paul again concedes
that all things are indeed
clean in and of themselves for
believers 14:20b
(3) Concern for the Weak Brother:
Even though all things are
clean, they become evil if one
uses them to offend a brother
14:20c-21
c. Practice Principlized--Act in Faith: Paul
urges both the strong and the weak to act in
faith before God because in doing so the
strong are blessed, and the weak keep from
sin 14:22-23
1) Strong: Paul urges strong believers to
act with a clear conscience before God
14:22
2) Weak: Paul warns the weak to not act
out of doubting because that which is
not from faith is sin 14:23
3. Exhortation for the Strong to Help the Weak: Paul
urges strong believers to unselfishly help weaker
believers in line with the example and exhortation
of Scripture so that in their unity they might
show forth the greatness of the Father 15:1-6
a. Obligation of the Strong to the Weak: Strong
believers are not to selfishly please
themselves, but are obligated to aid the weak
just as Jesus did, and Scripture directs
15:1-4
1) Obligation Stated: Strong believers are
not only to please themselves, but are
to love their neighbors by bearing the
weakness of those without strength 15:1-
2
a) Specifically: The strong are
obligated to bear the weaknesses of
those without strength rather than
just benefit themselves 15:1
b) Generally: Each believer is to
please his neighbor in a way that
edifies him 15:2
2) Obligation Illustrated: Paul
illustrates the teaching that believers
are to unselfishly aid weaker brothers
through the example of Christ which
Scripture confirms and which is a
guidepost for believers 15:3-4
a) Statement of Christ's
Unselfishness: Christ is Himself
an example of One who did not only
please Himself 15:3a
b) OT Confirmation of Christ's
Unselfishness: As the OT confirms
(Ps. 69:9), Jesus, as Messiah, took
upon Himself other men's hate for
the Father 15:3b
c) OT Illustration Legitimate: Paul
affirms that all Scripture has its
relevance and applicability to
believers so that they will
continue in their hope and thus
live their lives as Christians with
patient endurance of the weak 15:4
b. Petition for Unity: Paul prays that the Lord
might enable the church in Rome to be unified
around Jesus Christ so that they might bring
honor to the Father 15:5-6
1) Statement of Petition: Paul now prays
that the Lord might enable the believers
in Rome to be in unity around Jesus
Christ 15:5
2) Purpose of Petition: Paul prays for the
church's unity so that they might show
the greatness of God the Father 15:6
4. Exhortation to Mutual Acceptance: In seeing
Christ's example of accepting both Jews and
Gentiles, believers should readily accept one
another as they focus upon their hope through the
Holy Spirit 15:7-13
a. Exhortation to Acceptance: Paul exhorts the
weak and the strong to accept one another so
that God will be glorified 15:7a
b. Example of Acceptance: Believers are to
accept one another just as Christ accepted
them when He became a servant to the Jews and
to the Gentiles in order to confirm God's
promises and to glorify God 15:7b-12
1) Statement of Christ's Acceptance: The
model by which believers are to accept
one another is Christ who accepted them
15:7b
2) Explanation of Christ's Acceptance: In
accordance with the OT's support Paul
affirms that Jesus became a servant to
the Jews and the Gentiles in order to
confirm God's promises and to glorify
God 15:8-12
a) Significance of Christ's Ministry:
Jesus became a servant to the Jews
and the Gentiles in order to
confirm God's promises and to
glorify God 15:8-9
(1) Sphere of Christ's Ministry:
Jesus became a servant to the
Jews for the sake of God's
faithfulness 15:8a
(2) Purpose of Christ's Ministry:
Jesus' ministry to the Jews
was in order to establish the
divine promises made to the
Jewish Fathers and for the
Gentiles who are glorifying
God for His mercy 15:8b-9a
b) Confirmation of God's Work Among
Gentiles: God's work among the
Gentiles is confirmed through OT
scriptures (Ps. 18:49; Deut. 32:43;
Ps. 117:1; Isa. 11:10) 15:9b-12
c. Entreaty of Joy and Peace: Paul now prays
that the God who gives hope would enable them
by the Holy Spirit to have unity (joy and
peace) through their hope 15:13
IV. Conclusion: As a minister of Christ to the Gentiles, Paul
expresses his desire to visit the Roman Christians and
concludes his letter with personal greetings, pastoral
counsel against false teachers, and a benediction which
entrusts the Romans to God's wise care 15:14--16:27
A. Paul's Motivation in Writing: Paul's motivation for
writing this letter is to justify his boldness toward
them because he was appointed a minister of Christ to
the Gentiles 15:14-21
1. His Persuasion of Their Progress: Paul expresses
his confidence in the maturity of the Christians
in Rome (full of goodness, knowledge, and able to
admonish one another) 15:14
2. His Presentation of His Ministry to the Gentiles:
Paul has written boldly as a reminder to the
Romans, who are mature, because God has not only
given him grace, but has worked significant
ministry through him to the Gentiles who did not
know Jesus 15:15-21
a. His Boldness Described: Even though the
Romans are mature, Paul has written quite
boldly to them to remind them again of some
points 15:15a
b. His Boldness Defended: The reason Paul has
written boldly to the Romans is because he
has received grace and been given significant
ministry from the Lord to the Gentiles who
did not know Him 15:15b-21
1) His Appointment as a Minister of Christ:
Paul has written boldly as one who
received grace and has been appointed as
a minister of the gospel to the Gentiles
so that they might be an acceptable
offering to the Lord 15:15b-16
a) The Source of His Appointment: Paul
has written boldly as one who
received grace from God 15:15b
b) The Nature of His Appointment: Paul
has been appointed as a minister of
Christ Jesus who as a priest
ministers the gospel of God 15:16a
(1) Office: Paul is a minister of
Christ Jesus to the Gentiles
(2) Mission: Paul is ministering
as a priest
(3) Message: Paul is ministering
the gospel (good news) of God
c) Purpose of His Appointment: Paul
ministers to the Gentiles in order
that his offering, which consists
of the Gentiles, might be
acceptable to God as it is
sanctified by the Holy Spirit
15:16b
2) His Attainment as a minister of Christ:
Paul does not boast in himself, but in
the saving work of Christ through Him to
many Gentiles who did not know Jesus
15:17-21
a) His Boastfulness Described: Paul
boasts not in himself, but in the
saving deeds of Christ Jesus and
his service of Him (e.g., the
things pertaining to God) 15:17
b) His Boastfulness Defended: The
reason Paul boasts is to proclaim
what Christ has accomplished
through him in a large ministry to
the Gentiles (who did not know
Jesus) 15:18-21
(1) Accomplishment in Ministry:
The reason Paul boasts is only
to talk about what Christ has
accomplished so as to bring
about the good response of the
Gentiles through the powerful
working of the Spirit 15:18-
19a
(2) Area of His Ministry: The
result of the Lord's ministry
through Paul is that he has
ministered the gospel in an
arc from Jerusalem as far as
Illyricum (modern Yugoslavia)
15:19b
(3) Aim of His Ministry: Paul
aspired to preach the gospel
where Christ was not known in
accordance with Isaiah's
pronouncement about those who
would learn about the Servant
of YHWH (cf. Isa. 52:15b)
15:20-21
B. Paul's Intention to Visit Rome: Paul's intention of
visiting the Romans is finally being realized although
he must first go to Jerusalem in order to deliver the
offering of the believers of Macedonia and Achaia;
therefore, he requests their prayers for him, and prays
for their experience of God's peace 15:22-33
1. His Desire To Visit: Although Paul's desire to
visit the Romans was hindered many times, he
intends to come to them in order to enjoy their
fellowship and to be aided by them in his further
ministry to Spain 15:22-24
a. His Past Desire to Visit: Because of Paul's
extensive ministry among the Gentiles he
desire for the Romans to know that he has
often been hindered from coming to them
15:22
b. His Present Desire to Visit: Paul's ministry
is completed in the present regions and
desires to realize his long standing desire
to visit the Romans in order to enjoy their
company and to be aided by them in his
ministry to Spain 15:23-24
1) His Duty Accomplished: Paul does not
have any further room for him to
minister (his foundational ministry) in
the present regions 15:23a
2) His Desire to Visit: Paul's desire to
visit Rome is now many years standing
15:23b
3) His Design for Spain: Paul intends to
go to Spain for ministry and to stop
among the Romans on his way to enjoy
their company, and to be aided in his
ministry 15:24
2. His Detour to Jerusalem: Paul's detour to
Jerusalem is to bring the offering of Macedonia
and Achaia to the poor saints in Jerusalem
whereupon he intends to visit the Romans with
God's full blessings on his way to Spain 15:25-29
a. The Purpose of His Visit: Although Paul
intends to visit the Romans, he is now going
to Jerusalem from Corinth to minister to the
saints 15:25
b. The Circumstances of His Visit: Paul is
going to Jerusalem with a material gift from
the Gentile Christians of Macedonia and
Achaia who desire to share with those who
shared their spiritual riches with them
15:26-27
1) Action of the Gentile Christians: The
reason Paul is going to Jerusalem is
because the Gentile Christians of
Macedonia and Achaia have made a
contribution to the poor saints in
Jerusalem 15:26
2) Motive of the Gentile Christians: The
Gentile Christians of Macedonia and
Achaia are motivated to share in their
material things because they have
partaken of the spiritual things of the
Jerusalem Christians 15:27
c. The Plans after His Visit: After he has
completed his ministry in Jerusalem, Paul
plans to go by way of Rome to Spain with
Christ's full blessing 15:28-29
1) His Anticipated Travels: Paul plans to
go by way of Rome to Spain after he has
completed this ministry from the
Gentiles to the Jerusalem Christians
15:28
2) His Anticipated Blessings: Paul knows
that when he comes to the Romans that it
will be with the full blessing from
Christ 15:29
3. His Desire for Prayers: Paul's request for prayer
is that he would be delivered from the unbelieving
Jews and accepted by the believing Jews so that he
may then come to Rome in God's will with joy and
for a refreshing visit with them 15:30-33
a. Motive for Intercession: Paul's motivation
for the Romans to pray is the Lord Jesus, and
the Love of the Spirit 15:30a
b. Nature of Intercession: Paul's desire is
that the Romans pray to God for him 15:30b
c. Content of Intercession: Paul requests that
the Romans would pray for success in his
ministry in Jerusalem among the unbelieving
and believing Jews so that he may then come
to them in accordance with God's will with
joy and for a refreshing visit 15:31-32
1) Deliverance from Unbelieving Jews in
Jerusalem: Paul requests that the
Romans pray that he might be delivered
from the unbelieving Jews in
Jerusalem135 15:31a
2) Acceptance of His Service by Believing
Jews: Paul requests that the Romans
pray that his service on behalf of
Jerusalem may be acceptable to the
believing Jews there136 15:31b
3) Completion of His Intention: The reason
Paul requests that the Romans pray for
his success is so that he may then come
to the Romans by God's will in a joyful
manner and for refreshing visit with
them 15:32
4. Benediction to His Letter: Paul prays that God,
who is characterized by peace, would be with the
Romans 15:33
C. Paul's Greetings, Admonition and Benediction:137
Paul's extends greetings to various believers in Rome
and through a pastoral warning urged them all to be on
guard against trouble-makers, whereupon, he entrusted
them into the wise care of God 16:1-27
1. Recommendation of Phoebe to Rome138: Paul
commends Phoebe, a servant of the church, to the
Romans and asks them to welcome her warmly 16:1-2
a. Personal Description: Paul commends Phoebe
as their spiritual sister in the Lord to the
Romans 16:1a
b. Performance described: Paul commends Phoebe
as a servant of the church which is at
Cenchrea (Corinth) 16:1b
c. Purpose of recommendation: Paul recommends
that the Romans receive her as a fellow
believer in a worthy manner, and that they
might help her in the areas where she has any
need 16:2a
d. Reason for Acceptance: The reason Paul
recommends Phoebe to the Romans is because
she has helped many including Paul himself
16:2b
2. Salutation to Various Saints: Paul sends
greetings to various Christian friends in Rome
16:3-16
a. Priscalla and Aquila: Paul greets Prisca and
Aquila, honors them, and greets the church in
their house 16:3-5a
1) Greetings Extended: Paul sends greetings
to his fellow workers in Christ Prisca
and Aquila 16:3
2) Character Described: Paul describes the
character of Prisca and Aquila as those
to whom he and the rest of the Gentile
churches give thanks because they risked
their own lives for the sake of Paul's
life 16:4
3) House Church Greeted: Paul also greets
the church that is in the house of
Prisca and Aquila 16:5a
b. Paul greets Epaenetus, whom he loves, and who
was the first convert from Asia 16:5
c. Paul greets Mary who has worked hard for the
believers in Rome 16:6
d. Paul greets Andronicus and Junias who are
fellow believing Jews, outstanding
missionaries, and were believers before Paul
16:7
e. Paul Greets Ampliatus whom he loves in the
Lord 16:8
f. Paul greets Urbanus a fellow Christian worker
and Stachys whom he loves 16:9
g. Paul greets Appelles who is a tested and
approved one in Christ, and the church that
is in the house of Aristobulus 16:10
h. Paul greets Herodion, a fellow Jew, and the
church that is in the house of Narcissus
16:11
i. Paul greets Tryphaena, Tryphosa, and Persis
who are workers in the Lord 16:12
j. Paul greets Rufus as one who is elect in the
Lord, as well as his mother who is like a
mother to Paul also 16:13
k. Paul greets Asyncritus, Phlegon, Hermes,
Ptrobas, Hermas, and the believers (brethren)
with them 16:14
l. Paul greets Philologus, Julia, Nereus and his
sister, and the church (believers) with them
16:15
m. Paul exhorts the church to warmly greet one
another with a holy kiss, and sends greetings
from all the churches of Christ to them
16:16
3. Cautions Against False Teachers: Paul warns the
Romans against self-serving false teachers from
Satan who desire to sway them from their morally
good obedience to the Lord 16:17-20
a. Statement of Caution: Paul urges the Romans
to watch out for those who cause dissensions
and hindrances in doctrine, and to turn away
from them 16:17
b. Reason for Caution: The reasons Paul warns
the Romans to watch out for these false
teachers is because they are driven by their
own fleshly desires, and they deceive the
naive through their smooth and flattering
speech 16:18
1) Their Master: The reason Paul warns the
Romans to watch out for these false
teachers is because their master is not
the Lord, but their own desires 16:18a
2) Their Deception: The reason Paul warns
the Romans to watch out for these false
teachers is because they deceive the
thinking of the naive through their
smooth and flattering speech 16:18b
c. Reason for the Exhortation: Paul is giving
this exhortation to the Romans because their
obedience has become wide spread, and he
desires for them to continue in that which is
morally good rather than being influenced
toward that which is immoral 16:19
1) Report of Their Church: Paul is giving
this exhortation to the Romans because
their obedience has become known to
everyone 16:19a
2) Response in Conduct: In view of the
good fame of the Romans Paul rejoices
over them, but desires that they be wise
in regard to what is morally good, and
innocent in regard to that which is evil
19:19b
d. Promise of Victory: Paul assures the Romans
that if they heed Paul's warning, then God
will crush Satan's action speedily, and prays
that the Lord Jesus' grace would be with them
in the conflict 16:20
4. Greetings of Paul's Companions: Paul's companions
now send greetings to the believers in Rome 16:21-
24
a. Timothy Paul's well-known fellow worker
greets the Romans, so do Lucius, Jason and
Sosipater, a fellow Jew with Paul 16:21
b. Tertius, who wrote down the words Paul gave
him139 greets the Romans in the Lord 16:22
c. Gaius, the host to Paul and the whole church
in Corinth, Erastus, the city treasure (or
manager), and brother Quartus greet the
Romans 16:23
d. Paul prays that they would all experience the
Lord Jesus' grace140 16:24
5. Benediction: Paul concludes his letter to the
Romans with an appropriate doxological benediction
which places them in the care of the wise Lord Who
is able to establish them in the gospel, and to
whom belongs glory forever through Jesus Christ
16:25-27
a. Paul now places the Romans in the care of the
Lord who is able to establish them in accord
with his gospel and the proclamation of Jesus
Christ--a mystery unknown in OT times, but
revealed in the NT times to all nations
leading to obedience in faith 16:25-26
b. Paul places the Romans in the care of the
only wise God 16:27a
c. Paul proclaims that the glory belongs to God
forever through Jesus Christ 16:27b
___________________________
1 This argument is a personal composite and amplification of
several outlines by Harold W. Hoehner and John D. Grassmick from
unpublished class notes in 206 Romans, Dallas Theological
Seminary, Spring 1983.
2 This was an abhorrent title to the Greek mind, but to the
Semitic mind it was a title of honor.
3 He was set apart from birth (Gal. 1:15). Romans 1:1
expresses Paul's realization of God's separation. Paul was
separated for service (Acts 13:2).
4 See 2 Samuel 7.
5 The spiritual gift which Paul desires to impart could be
(1) God's general, gracious gift in Jesus Christ [5:15,16], (2)
gracious gifts given to Israel (note the plural in 11:29), (3)
special abilities bestowed upon the church (12:6), or (4) a
blessing or benefit bestowed through Paul's presence.
The indefiniteness of ti implies that Paul does not have a
specific "spiritual gift" in mind. He would see their need when
there. Also, it was not Paul who bestowed gifts, but the Spirit
of God (cf. 1 Cor. 12:4-7; Rom. 12:6). His hope is to be a
spiritual benefit to the Romans--to "strengthen" (cf. 16:25) them
in faith and obedience (cf. 2 Cor. 1:15).
6 Paul desires for the Romans to be strengthened (***** )
as Christians in faith and obedience (cf. 16:25; also Lk. 22:32;
Acts 18:23; 1 Thess. 3:2,13; 2 Thess. 2:17; 3:3; 1 Peter 5:10).
7 This refers to the whole realm of gaining new converts to
the strengthening of the faith and obedience of those who have
already believed.
8 Paul considers himself a debtor (ojfeilevth") to all
people until he gives out the gospel. This is his duty before
God as an apostle to the Gentiles (cf. 13:8; 15:1). Paul's
commission, and the world's need fuel Paul's obligation.
9 The two pairs of terms denote the whole of Gentile
humanity, but they represent different groupings of the same
totality. Greeks and barbarians probably referred to those who
possessed Graeco-Roman culture, and all of the rest of the
Gentiles (respectively). The Wise and the foolish probably
referred to those who were intelligent and educated, and those
who lacked intelligence and education (cf. Cranfield, Romans,
1:83-84).
10 Salvation in all of its past, present, and future
aspects, but especially with an emphasis upon deliverance from
the final judgment.
11 Paul emphasizes the "Jews first" demonstrating that he
has not rejected Israel. This gospel offers the fulfillment of
the promises to Judaism. Therefore, Paul always goes to them
first (cf. Acts). Nevertheless, they reject the message, and
"force" the movement to the Gentiles (in Acts). In view of 9--
11, Paul still sees a future for this people of promise.
12 Even though the gospel is proclaimed by people, it is God
who reveals its meaning (the righteousness which comes from Him).
13 Even though the term for righteousness (dikaiosuvnh) can
not be completely separated from the concepts of moral
regeneration (or sanctification), it most probably refers to
being "acquitted", or having a "righteous status conferred" upon
oneself, and does not in itself contain a reference to moral
transformation (cf. Cranfield, Romans, 1:93-96).
14 This is interpreting the genative (qeou') as objective
(righteousness as God's gift) rather than subjective (e.g.,
righteousness as God's activity). This is a very difficult
decision; see Cranfield for some in-depth discussion concerning
these two views (Romans, 1:96-99). Righteousness is the moral
character of God reflected in the gospel. All righteousness is a
revelation of who God is. But Paul is emphasizing the righteous
status which is given to men by God throughout the letter (cf.
Rom. 5:17; 10:3; Phil. 3:9; 2 Cor. 5:21).
15 The phrase "from faith to faith" has numerous meanings as
Cranfield notes, "'from the faith of the OT to the faith of the
NT' or 'from the faith of the law to the faith of the gospel'
'from the faith of the preachers to the faith of the hearers',
'from faith in one article to faith in another', 'from present
faith to future', 'from the faith of words (whereby we now
believe what we do not see) to the faith of things, that is,
realities (whereby we shall hereafter possess what we now believe
in)', 'from God's faithfulness to man's faith', or as indicating
a growth in faith ...." (Romans, 1:99).
However, it most probably is a rhetorical formulation to
express "by faith" but in an emphatic manner, meaning that the
righteousness of God has faith as its foundation, and goal. It
means by faith alone (sola fide).
16 Verse 17 ends with a citation from Habakkuk 2:4.
Although in its original context there was a sense of political
deliverance for the nation of Israel, Paul uses it in the
spiritual realm of the Gospel (cf. also Gal. 3:11; Heb. 10:38).
Therefore, instead of speaking of "life" as political survival,
he addresses the ultimate sense of life (e.g., an eschatological
future with God; cf. Paul's use of zhvsetai 2:7; 4:17;
5:17,18,21; 6:4,10,11,13,22,23; 7:10; 8:2,6,10,13; 10:5; 12:1)
17 Note that the standard of comparison is the gospel and
not what other people might value. As Cranfield writes, "it is
not a description of specially bad men only, but the innermost
truth of all of us, as we are in ourselves" (Romans, p. 104).
The question considered here is not, "are the heathen lost",
but "can God justly condemn the heathen because of their
unrighteousness". While Gentiles 
