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ROMANS

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ROMANS THE LEGACY BIBLE OUTLINE SERIES

8 Harvestime International Institute

THE LEGACY BIBLE OUTLINE SERIES The Legacy Bible Outline Series is a study of the Bible using the text of the Bible itself. The series outlines books of the Bible in simple format, providing commentary only as needed to enhance understanding. Text-based questions are also included for every chapter. We suggest you create a notebook for each book of the Bible. Insert the outlines in your notebooks and add your own study notes. Each time you study a book, you can easily append the outlines to continuously expand the materials.

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For precept must be upon precept, precept upon precept; line upon line, line upon line…

(Isaiah 28:10, KJV)

...His word burns in my heart like a fire. It's like a fire in my bones!... (Jeremiah 20:9, NLT)

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TABLE OF CONTENTS Page Number

Introduction To The Book Of Romans 2 Outline Of The Book Of Romans Romans 1 7

Romans 2 15 Romans 3 20 Romans 4 25 Romans 5 29 Romans 6 33 Romans 7 37 Romans 8 41 Romans 9 49 Romans 10 55 Romans 11 59 Romans 12 65 Romans 13 69 Romans 14 73 Romans 15 77 Romans 16 82

Supplemental Studies

Supplemental Study One: Miscellaneous Studies 87 Supplemental Study Two: Your Spiritual Clothing 88 Supplemental Study Three: The Mysteries Of God

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INTRODUCTION TO THE BOOK OF ROMANS AUTHOR: Paul.

TO WHOM: Believers in Rome. As with all of the epistles, it is also for believers of all times.

PURPOSE: To present the meaning of the Gospel in relation to law, prophecy, and the universal

need of man for justification by faith.

KEY VERSES: For I am not ashamed of the gospel of Christ: for it is the power of God unto

salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the

righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

(Romans 1:16-17)

LIFE AND MINISTRY PRINCIPLES: The just shall live by faith. The book also explains how

to develop right relationships with God, others, and yourself.

MAIN CHARACTERS: Paul, Adam, Abraham, Isaac (See also the list of names in chapter l6.)

A BRIEF OUTLINE: Introduction. 1:1-17 Part One: Doctrinal.

The righteousness of God revealed in the Word. 1:18-8:39

Part Two: Historical.

The righteousness of God in His dealings with Israel and the nations. 9:1-11:36

Part Three: Practical.

The righteousness of God applied to the believer's life. 12:1-15:13

The Conclusion. 15:14-16:20

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KEY DEFINITIONS: The following words are used frequently in the study of Romans and other New Testament epistles. Refer to these definitions as needed as you study these books. Adoption: A spiritual act by God which makes you a member of His family and a joint-heir with Jesus Christ. Circumcision: Circumcision was a sign of God's covenant with the Jews: Genesis 17:9-14. It

was a physical operation with spiritual significance, but the Jews came to depend on the physical

instead of the spiritual and require it in addition to salvation through Jesus. We make the same

mistake if we depend on religious ritual or any other requirement other than the saving blood of

Jesus Christ. God wants believers to experience a spiritual circumcision of the heart rather than

the flesh: Deuteronomy 10:16; 30:6; Jeremiah 4:4; 6:10; Ezekiel 44:7.

Conversion: A spiritual change which occurs when someone turns from sin by faith in Jesus Christ. Death: Spiritual death is separation from God because of sin. Physical death is separation of the body from the soul and spirit. The second death is eternal separation from God in the lake of fire (Revelation 20:14-15). Election: To be chosen. Believers were chosen before the foundation of the world to be in Christ (Ephesians1:4). They were chosen for adoption as sons and daughters (Ephesians 1:5). They were chosen to good works (Ephesians 2:10) and to conformity in Christ (Romans 8:29) The source of their "election" is God's grace, not human will (Ephesians 1:4,5; Romans 9:11; 11:5). Faith: Faith is believing what God has revealed about Himself in His Word, especially as it concerns sin and salvation. Flesh: Man, under the control of sin, is declared by God's Word to be living in the flesh instead of the Spirit (Galatians 5:16-17). Forbearance: To bear with and endure. Used in the epistles regarding God's forbearance of man's sinfulness. Foreknow: To foreknow can mean three things: To know something beforehand, to accept or

approve it, or to predestine it.

Gentiles: All nations other than Israel. Also referred to as Greeks. Glorification: The glory of God is the revelation and manifestation of all that He is. As

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believers, the glory of God which we lost through sin is restored through redemption by Jesus Christ. Gospel: The literal meaning is "good news" and, as used in the epistles, it refers to the message of the birth, ministry, death, and resurrection of Jesus Christ. Grace: The undeserved favor of God. Justification: God's action by which He declares a sinner to be righteous and acceptable before Him. Justification occurs when one accepts Jesus Christ as Savior and repents of sin. It is being acquitted of sin and declared righteous with right standing before God. Mercy: The undeserved kindness of God. Mystery: The mysteries of God are hidden truths known only by divine revelation. One of the great mysteries referred to in the epistles is the revelation of God's reaching both Jews and Gentiles through redemption in Christ Jesus. It was concealed for ages, but is now revealed. The mystery is how the Gentiles are fellow-heirs with the believing Jews, belonging to the same spiritual body, and sharing with them in the promises of God. Predestination: To predestine means to determine something before time. God has predestined

that believers be conformed to the image of His Son. This does not mean God takes away

your power of choice, rather that this is His predicted and perfect plan for you. Propitiation: The turning away of wrath by an offering, specifically the atonement of Christ's blood for the sin of mankind. Reconciliation: Removal of the gap between man and God created by man's sin and restoration of their relationship through Jesus Christ. Redemption: The act whereby God, through Christ, redeems sinners from sin, delivers them from bondage, and gives them spiritual freedom. Regeneration: The work of the Holy Spirit by which a person is born-again spiritually through Jesus Christ and becomes a new creature. Repentance: To change one's mind, purpose, and actions. In regards to sin, it is to agree with what God says about sin, repent, and turn from sin in thought, word, and deed. Righteousness: A quality of God's character that comes from His holiness which He bestows upon those who believe on Jesus Christ.

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Saints: A name given by the Word of God to all true believers. Salvation: Redemption from sin. We are saved from sins in the past and present and one day we will be saved from the presence of sin itself. Sanctification: The process whereby something is separated from common use and set apart for the sacred. Initial sanctification from sin occurs at the time of salvation. Progressive sanctification continues throughout the believer's lifetime. Final sanctification occurs when we are perfected in God's presence in eternity. Sin: Sin comes from a Greek word meaning "to miss the mark". It is any violation of God's law including acts of lawlessness, transgression, and unrighteousness. Wrath of God: God's righteous anger and judgment against sin. QUESTIONS ON THE INTRODUCTION: 1. Who wrote the book? 2. To whom is the book written? 3. What is the purpose of the book? 4. What are the key verses? 5. What are the life and ministry principles of this book? 6. Who are the main characters? 7. Give a brief outline of the book. 8. Define the following key words. Adoption Circumcision

Conversion Death Election Faith Flesh Forbearance Foreknow Gentiles Glorification Gospel Grace Justification Mercy Mystery Predestination Propitiation

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Reconciliation Redemption Regeneration Repentance Righteousness Saints Salvation Sanctification Sin Wrath of God

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OUTLINE OF THE BOOK OF ROMANS

Romans 1

1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

2(Which he had promised afore by his prophets in the holy scriptures,)

3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David

according to the flesh;

4 And declared to be the Son of God with power, according to the spirit of holiness, by the

resurrection from the dead:

5 By whom we have received grace and apostleship, for obedience to the faith among all

nations, for his name:

6 Among whom are ye also the called of Jesus Christ:

7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from

God our Father, and the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of

throughout the whole world.

9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without

ceasing I make mention of you always in my prayers;

10 Making request, if by any means now at length I might have a prosperous journey by

the will of God to come unto you.

11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may

be established;

12 That is, that I may be comforted together with you by the mutual faith both of you and

me.

13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto

you, (but was let hitherto,) that I might have some fruit among you also, even as among

other Gentiles.

14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the

unwise.

15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to

every one that believeth; to the Jew first, and also to the Greek.

17 For therein is the righteousness of God revealed from faith to faith: as it is written, The

just shall live by faith.

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18 For the wrath of God is revealed from heaven against all ungodliness and

unrighteousness of men, who hold the truth in unrighteousness;

19 Because that which may be known of God is manifest in them; for God hath shewed it

unto them.

20 For the invisible things of him from the creation of the world are clearly seen, being

understood by the things that are made, even his eternal power and Godhead; so that they

are without excuse:

21 Because that, when they knew God, they glorified him not as God, neither were

thankful; but became vain in their imaginations, and their foolish heart was darkened.

22 Professing themselves to be wise, they became fools,

23 And changed the glory of the uncorruptible God into an image made like to corruptible

man, and to birds, and fourfooted beasts, and creeping things.

24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts,

to dishonour their own bodies between themselves:

25 Who changed the truth of God into a lie, and worshipped and served the creature more

than the Creator, who is blessed for ever. Amen.

26 For this cause God gave them up unto vile affections: for even their women did change

the natural use into that which is against nature:

27 And likewise also the men, leaving the natural use of the woman, burned in their lust

one toward another; men with men working that which is unseemly, and receiving in

themselves that recompence of their error which was meet.

28 And even as they did not like to retain God in their knowledge, God gave them over to a

reprobate mind, to do those things which are not convenient;

29 Being filled with all unrighteousness, fornication, wickedness, covetousness,

maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things,

disobedient to parents,

31 Without understanding, covenantbreakers, without natural affection, implacable,

unmerciful:

32 Who knowing the judgment of God, that they which commit such things are worthy of

death, not only do the same, but have pleasure in them that do them.

Introduction

Romans 1:1-17

Outline 1:

(In this introductory chapter, Paul establishes himself as qualified to write this epistle and makes

the thesis statement of the book of Romans.)

I. Introduction. (1-7)

A. From: Paul.

l. Servant (a slave) of Jesus Christ.

2. Called to be an apostle. (The word "apostle" means one who is sent with a

message. He was called by God. This was not a career path he chose for

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himself.)

3. Separated unto the Gospel of God:

a. Which God had promised before by His prophets in the Holy

Scriptures. (Paul viewed the Old Testament and its prophets as

being from God. See the prophecy in Isaiah 53 and 55.)

b. Concerning His Son, Jesus Christ our Lord, which was made of the

seed of David according to the flesh. (Christ's earthly ancestry was

foretold in the Old Testament and fulfilled in the New Testament.)

c. Who was declared to be the Son of God with power, according

to the Spirit of holiness (the Holy Spirit) by the resurrection from

the dead. (The resurrection of Jesus by the Holy Spirit verified His

deity as the Son of God.)

d. By whom we have received grace (God's unmerited favor) and

apostleship, for obedience to the faith among all nations, for His

name. (All believers, not only Paul, have received God's

unmerited favor.)

e. Among whom you are also the called of Jesus Christ.

(Being a servant, called, and separated gave Paul authority to minister.

All true believers should be servants of Jesus, called, and separated

unto God.)

B. To:

l. All believers that are in Rome.

2. The beloved of God.

3. Those called to be saints. (Saints are those who have responded to God's

call to live a separated and consecrated life.)

C. The greeting: Grace and peace to you from God our Father and the Lord Jesus

Christ. (As you will note in your study of the Pauline epistles, he often uses

greetings of grace and peace. Grace--meaning God's unmerited favor--was the

common Gentile greeting, while peace--shalom--is a common Jewish greeting.)

II. Paul's relationship to the Roman believers. (8-l5)

A. He thanked God for them. I thank my God through Jesus Christ for you all,

that your faith is spoken of throughout the whole world.

B. He prayed for them. For God is my witness, whom I serve with my spirit in the

Gospel of His Son:

1. That without ceasing I make mention of you always in my prayers.

2. Making the request that if by any means now at length I might have a

prosperous journey by the will of God to come unto you.

C. He desired to visit them. (Paul was a man of planning and purpose.)

l. The desire. He longed to see them.

2. The purposes of his desire.

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a. That he might impart some spiritual gift. (This can include

spiritual gifts as well as truths of the Word of God.)

b. That they would be established (in the faith).

c. That he might be comforted together with them by their mutual

faith. (This is why we need relationships with other believers.

Paul wasn't coming to "lord it over them", but to be mutually

blessed.)

d. That he might bear spiritual fruit: Now I would not have you

ignorant, brethren, that often I purposed to come unto you--but

was hindered and brought here--that I might have some fruit

among you also, even as I do among other Gentiles. (Here, Paul's

plans were hindered by the work of the Lord. Sometimes,

however, it is Satan that hinders. See 1 Thessalonians 2:17-20.)

3. The motivation behind his desire.

a. His feeling of obligation to all Gentiles: I am debtor both to the

Greeks and to the Barbarians, both to the wise, and to the unwise.

(Greeks were cultured people. Barbarians was a word describing

pagan heathens.)

b. His readiness to preach the gospel: So, as much as in me is, I am

ready to preach the gospel to you that are at Rome also. (Paul had

a compelling urgency to preach the gospel to all classes of men.

Are you ready to share the Gospel wherever God may send you

today?)

III. Thesis statement of the book of Romans: The power of God reveals His righteousness to

all who believe. (16-17)

A. For I am not ashamed of the Gospel of Christ.

B. It is the power of God unto salvation to everyone that believes, to the Jew first,

and also to the Greek. (Greeks are another name for Gentile nations other than

Israel. Paul's preaching was inclusive of all nationalities. To believe is not just to

give mental consent, but involves a total commitment. The gospel came to the

Jews first for divine purpose, not because they were better than other nations.)

C. For therein is the righteousness of God revealed from faith to faith: As it is

written, "The just (upright) shall live by faith."

(See Habakkuk 2:4. Three New Testament books quote this verse. Romans

1:17 emphasizes the just. Hebrews 10:38 emphasizes shall live. Galatians 3:11

emphasizes by faith. "From faith to faith" means that we are saved by it, live by it,

die in it, and have eternal life because of it. See Hebrews chapter 11. The gospel is

not just a code of ethics or a moral philosophy.)

(In verses 14-16, Paul uses "I am" three times: "I am a debtor, I am ready, I am not ashamed." Or

as someone said, "I owe, I go, I show.")

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Part One: Doctrinal

The Righteousness Of God Revealed In The Word

1:18-8:39

IV. Righteousness is needed because of universal sin. (18-32)

A. Condemnation of the sinful world. For the wrath of God (His righteous judgment)

is revealed from heaven against all ungodliness and unrighteousness of men, who

hold the truth in unrighteousness. (They "hold the truth in unrighteousness" by

suppressing the work of truth in their lives.)

B. Reasons for the wrath of God. (God is a God of love, but also a God of wrath.)

1. Their knowledge of God leaves them without excuse.

a. Because of their conscience within: Because that which may be

known of God is manifest in them; for God has showed it unto

them.

b. Because of creation without: For the invisible things about Him

are clearly seen from the creation of the world, being understood

by the things that are made, even His eternal power and Godhead;

so that they are without excuse. (Creation confirms the existence of

God. See also Psalm 8:3 and 19:1)

2. Their rejection of this knowledge confirms their guilt.

a. They knew God, but did not glorify Him as God.

(People can know about God, but still not worship Him as God.)

b. They were not thankful (for receiving this knowledge).

c. They became vain (futile and worthless) in their imaginations.

d. Their foolish hearts were darkened.

e. They professed themselves to wise but became fools.

(The man who does not believe in God is a fool: Psalm 53:1.)

f. They changed the glory of the incorruptible God into an image

made like corruptible man, birds, four-footed beasts, and creeping

things. (Idolatry leads to immorality.)

C. The consequences of their sin. (If you choose to live an evil life, you will suffer the

consequences.)

1. He gave them up to uncleanness. Wherefore God also gave them

up to uncleanness (sexual impurity) through the lusts of their own hearts,

to dishonor their own bodies between themselves. (They are abandoned

to the degrading power of sin.)

2. He gave them up to deception: They changed the truth of God into

a lie.

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3. He gave them up to idolatry: They worshipped and served the

creature more than the Creator, who is blessed forever. Amen.

(They worshipped God's creations rather than the Creator Himself.)

4. He gave them up to evil passions: For this cause God gave them up

unto vile affections.

a. For even their women changed the natural use into that which is

against nature. (Nature without God is unnatural.)

b. And likewise also the men, leaving the natural use of the

woman, burned in their lust one toward another; men with

men working that which is unseemly, and receiving in

themselves that recompense (results) of their error which was

meet (as it should be).

c. He gave them up to a reprobate mind: And even as they did not like

to retain God in their knowledge, God gave them over to a

reprobate mind (base, evil, and rebellious), to do those things

which are not convenient (indecent things).

D. The description of their condition.

1. Unrighteous. (Every kind of evil.)

2. Fornicators. (All kinds of sexual sins.)

3. Wicked. (Actively evil, desiring to hurt and corrupt.)

4. Covetous (Craving for pleasure, power, and material things.)

5. Malicious. (Vicious and spiteful.)

6. Envious. (Coveting the blessings of others.)

7. Murderers. (Taking the life of another.)

8. Debaters. (Quarrelsome, argumentative.)

9. Deceived. (Misled.)

10. Maligners. (Having an evil nature, looking for the worst in people, and

passing their negative attitudes on to others.)

11. Whisperers. (Secretive slander and gossip.)

12. Backbiters. (Loud, talking back.)

13. Haters of God. (Rejects and maligns God.)

14. Despiteful. (Insolent.)

15. Proud. (Conceited and arrogant.)

16. Boasters. (Brags.)

17. Inventors of evil things. (Discovers new ways to sin.)

18. Disobedient to parents. (Rebellious.)

19. Without understanding. (Senseless and foolish.)

20. Covenant breakers. (Breaks promises and agreements with others.)

21. Without natural affection. (Abnormal affection or without affection.)

22. Implacable. (Unwilling to make peace or agree on things.)

23. Unmerciful. (Without pity or compassion.)

24. They know the judgment of God and that they which commit such

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things are worthy of death, yet they continue to do these things and have

pleasure in them that do them. (They are fully aware of what is right, but

they rebel anyhow. They do evil and enjoy being around others who do

likewise. Those who do such things are worthy of death.)

Study questions on chapter 1: 1. Who is this epistle from? (1) 2. What are Paul's qualifications for writing this epistle? (1) 3. What do you learn about Jesus in verses 2-6? -What titles are used for Him? -Of whose seed was He? -What three proofs are given in verse 4 that confirm Jesus is the Son of God? -What did we receive through Him and for what purpose? 4. To whom is this epistle written? (7) 5. What are the spiritual blessings extended to the readers in the greetings? (7) 6. For what is Paul thankful? (8) 7. What was Paul's prayerful desire? (9-10) 8. For what purposes did Paul want to visit the Romans? (11-13) 9. According to verse 14, what was Paul's attitude towards both Greeks and Barbarians and wise and unwise people? 10. For what did Paul express readiness in verse 15? 11. Of what was Paul unashamed? (16) 12. What do you learn about the power of the Gospel in verses 16-17? 13. According to verse 17, how do the just live? 14. Against what is the wrath of God revealed and why? (18-23) 15. In addition to the revelation given through His Word, how else has God revealed Himself? (19-20) 16. What is the progression of sinful rebellion described in verse 21? 17. What did these rebellious people confess and what did they become? (22) 18. What did these rebellious people change? (23) 19. What specific sin is described in verses 24-27? 20. Why did God give these people over to a reprobate mind? (28) 21. Summarize the condition of these rebellious people as described in verses 29-32. -What did they do? -With what were they filled? -What were they without? -What did they know and what did they do despite this knowledge? -Of what are these people worthy? 22. Give a brief definition of the following characteristics of those with reprobate minds.

-Unrighteous.

-Fornicators.

-Wicked

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-Covetous.

-Malicious.

-Envious.

-Murderers.

-Debaters.

-Deceived.

-Maligners.

-Whisperers.

-Backbiters.

-Haters of God.

-Despiteful.

-Proud.

-Boasters.

-Inventors of evil things.

-Disobedient to parents.

-Without understanding.

-Covenant breakers.

-Without natural affection.

-Implacable.

-Unmerciful.

23. What did you learn in this chapter to apply to your life and ministry?

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Romans 2

1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein

thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

2 But we are sure that the judgment of God is according to truth against them which

commit such things.

3 And thinkest thou this, O man, that judgest them which do such things, and doest the

same, that thou shalt escape the judgment of God?

4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not

knowing that the goodness of God leadeth thee to repentance?

5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the

day of wrath and revelation of the righteous judgment of God;

6 Who will render to every man according to his deeds:

7 To them who by patient continuance in well doing seek for glory and honour and

immortality, eternal life:

8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness,

indignation and wrath,

9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also

of the Gentile;

10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also

to the Gentile:

11 For there is no respect of persons with God.

12 For as many as have sinned without law shall also perish without law: and as many as

have sinned in the law shall be judged by the law;

13(For not the hearers of the law are just before God, but the doers of the law shall be

justified.

14 For when the Gentiles, which have not the law, do by nature the things contained in the

law, these, having not the law, are a law unto themselves:

15 Which shew the work of the law written in their hearts, their conscience also bearing

witness, and their thoughts the mean while accusing or else excusing one another;)

16 In the day when God shall judge the secrets of men by Jesus Christ according to my

gospel.

17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

18 And knowest his will, and approvest the things that are more excellent, being instructed

out of the law;

19 And art confident that thou thyself art a guide of the blind, a light of them which are in

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darkness,

20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of

the truth in the law.

21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a

man should not steal, dost thou steal?

22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou

that abhorrest idols, dost thou commit sacrilege?

23 Thou that makest thy boast of the law, through breaking the law dishonourest thou

God?

24 For the name of God is blasphemed among the Gentiles through you, as it is written.

25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the

law, thy circumcision is made uncircumcision.

26 Therefore if the uncircumcision keep the righteousness of the law, shall not his

uncircumcision be counted for circumcision?

27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by

the letter and circumcision dost transgress the law?

28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is

outward in the flesh:

29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the

spirit, and not in the letter; whose praise is not of men, but of God.

Outline 2:

(Paul deals with the error of judging others and the righteousness of divine judgment.)

I. The error of judging others. (1-5)

A. Therefore you have no excuse--oh man--whosoever you are that judges another.

(This means to criticize or find fault with others or judge their motives. We are

told to judge what leaders teach to see if it lines up with the Word of God. We are

also taught to execute discipline on sinning Christians.)

B. When you judge another, you are actually condemning yourself because you

do the same things.

C. But we are sure that the judgment of God is according to truth against them which

commit such things. (God is the judge and He will judge people on the basis of

their response to the truth of His Word.)

D. Oh man that judges them which does such things and yet does the same:

1. Do you think that you shall escape the judgment of God?

(Some people think that because they are good moral people they will

escape God's judgment.)

2. Do you despise the riches of His goodness, forbearance, and

longsuffering? (Some can't understand God's continued mercy towards

sinners.)

3. Do you not know that the goodness of God leads people to repentance?

(It is the goodness of God that leads people to repent. Don't pray curses

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upon sinners. Pray blessings that will lead them to repent.)

4. But after your hard and impenitent (unrepentant) heart you treasure up

(store up) to yourself wrath against the day of wrath and revelation of the

righteous judgment of God. (Those who are judgmental and refuse to repent are

storing up God's wrath for the time of final judgment.)

(Many people do not understand why God doesn't judge wickedness immediately. They

do not realize that His goodness, forbearance, and longsuffering provide extended

opportunities for the wicked to repent. It is the goodness of God, not the wrath of man,

that leads the erring to repentance.)

II. The principle of God's judgment: He will render (give back) to every man according to his

deeds. (6)

III. The two divisions in the judgment (Saved and unsaved, whether Jew or Gentile). (7-12)

(Paul divides the whole world into two great ethnic groups: The Jews and the Greeks.

The Greeks in scripture also means all nations other than Israel.)

A. Those who patiently continue (persevere) in well-doing will receive:

1. Glory (the manifestation of all God is in their lives).

2. Honor (recognition).

3. Immortality.

4. Eternal life.

5. Peace.

B. Those who are contentious, who do not obey the truth, who are unrighteousness

and who do evil shall receive:

1. Indignation (God's anger against sin).

2, Wrath (God's judgment against sin).

3. Tribulation (distress and suffering).

4. Anguish (extreme pain and sorrow).

C. God is no respecter of persons. Whether a person is a Jew or a Gentile.

1. As many as have sinned without the law shall also perish without the law.

2. As many as have sinned in the law shall be judged by the law.

IV. Obedience to the Word is the basis of divine judgment. (13-15)

A. For the hearers of the law are not just before God, but it is the doers of the law

that shall be justified. (Possessing the Word and proclaiming it are not enough.

You must live it.)

B. For when the Gentiles, which do not have the law, do by nature (by instinct) the

things contained in the law, these, having not the law, are a law unto themselves:

1. Their hearts reveal the work of the law written there.

2. Their conscience also bears witness.

3. Their thoughts, meanwhile, are either accusing or excusing one another.

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V. Judgment will be on the basis of the Gospel: In that day God shall judge the secrets of men

by Jesus Christ according to my gospel. (16)

VI. Judgment will not be based on the laws of Judaism. (17-29)

A. The claims of the Jews.

1. You are called a Jew:

a. You rest in the law.

b. You make your boast of God.

c. You know His will.

d. You approve the things that are more excellent, being

instructed out of the law.

2 You are confident that you are:

a. A guide of the blind.

b. A light to those who are in darkness.

c. An instructor of the foolish.

d. A teacher of (spiritual) babes.

e. Possessing the form of knowledge and of the truth in the law.

B. Refutation of the (self-righteous) claims of the Jew.

1. You who teaches another, do you not teach yourself?

2. You who preaches that a man should not steal, do you not steal?

3. You that says a man should not commit adultery, do you commit adultery?

4. You that abhors idols, do you commit sacrilege? (Sacrilege is

appropriating for your own use what is consecrated to God.)

5. You that boast of the law, by breaking it do you dishonor your God?

6. You blaspheme the name of God.

7. You trust in circumcision without obedience to God:

a. It is futile.

b. Circumcision profits if you keep the law.

c. If you break the law, your circumcision is made uncircumcision

(ineffective).

d. Therefore if the uncircumcised keep the righteousness of the law,

shall not his uncircumcision be counted for circumcision?

(If one statement is true, is not the opposite true as well?)

e. And shall not uncircumcision which is by nature, if it fulfill the

law, judge you, who by the letter and circumcision, transgresses the

law?

C. The true Jew.

1. For he is not a Jew that is only one outwardly, neither is true

circumcision only that which is done outwardly in the flesh.

2. But he is a Jew who is one inwardly, whose circumcision is of the

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heart, in the spirit, and not in the letter (literally); whose praise is not of

men, but of God.

(Circumcision was a sign of God's covenant with the Jews: Genesis 17:9-14. It

was a physical operation with spiritual significance, but the Jews came to depend

on the physical instead of the spiritual and require it in addition to salvation

through Jesus. We make the same mistake if we depend on religious ritual or any

other requirement other than the saving blood of Jesus Christ. God wants His

people to experience a spiritual circumcision of the heart: Deuteronomy 10:16;

30:6; Jeremiah 4:4; 6:10; Ezekiel 44:7.)

Study questions on chapter 2: 1. Who does Paul refer to as inexcusable? (1) 2. Why does one who judges others actually condemn himself? (2-3) 3. What are the questions asked in verses 3-4 and what answers are given in verses 5-6? 4. What leads men to repentance? (4) 5. What do you learn about God in verse 4? 6. What do you learn about God's judgment in verses 5-9? 7. How will all men be judged? (6) 8. What will the righteous receive at the time of judgment? (7 and 10) 9. How are the unrighteous described in verse 8? 10. What will the unrighteous receive at the time of judgment? (8-9) 11. What do you learn about God in verse 11? 12. What do you learn about the Old Testament law in verses 12-13? 13. What statement is made regarding Gentiles who do not have the law? (14-15) 14. What do you learn about judgment in verse 16? Who will judge and by what standard? 15. Summarize the claims of the Jews discussed in verses 17-20. 16. How does Paul refute the claims of the Jews in verses 21-29? 17. What are the questions in verses 21-23 and what are the assumed answers? 18. Summarize what you learn about circumcision in verses 24-27 and from the comments in the outline. For background see Genesis 17:1-14. What was the original intent of the law and of circumcision? Why was addressing this subject so important in Paul's time? 19. According to verses 28-29, who is a true Jew? 20. How are true believers to be circumcised? (28-29) 21. Since the righteous live by faith (verse 17), why does Paul emphasize doing good in verse 7 and obeying the law in verse 13? 22. What did you learn in this chapter to apply to your life and ministry?

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Romans 3

1 What advantage then hath the Jew? or what profit is there of circumcision?

2 Much every way: chiefly, because that unto them were committed the oracles of God.

3 For what if some did not believe? shall their unbelief make the faith of God without

effect?

4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest

be justified in thy sayings, and mightest overcome when thou art judged.

5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God

unrighteous who taketh vengeance? (I speak as a man)

6 God forbid: for then how shall God judge the world?

7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I

also judged as a sinner?

8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us

do evil, that good may come? whose damnation is just.

9 What then? are we better than they? No, in no wise: for we have before proved both Jews

and Gentiles, that they are all under sin;

10 As it is written, There is none righteous, no, not one:

11 There is none that understandeth, there is none that seeketh after God.

12 They are all gone out of the way, they are together become unprofitable; there is none

that doeth good, no, not one.

13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison

of asps is under their lips:

14 Whose mouth is full of cursing and bitterness:

15 Their feet are swift to shed blood:

16 Destruction and misery are in their ways:

17 And the way of peace have they not known:

18 There is no fear of God before their eyes.

19 Now we know that what things soever the law saith, it saith to them who are under the

law: that every mouth may be stopped, and all the world may become guilty before God.

20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the

law is the knowledge of sin.

21

21 But now the righteousness of God without the law is manifested, being witnessed by the

law and the prophets;

22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all

them that believe: for there is no difference:

23 For all have sinned, and come short of the glory of God;

24 Being justified freely by his grace through the redemption that is in Christ Jesus:

25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his

righteousness for the remission of sins that are past, through the forbearance of God;

26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of

him which believeth in Jesus.

27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of

faith.

28 Therefore we conclude that a man is justified by faith without the deeds of the law.

29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision

through faith.

31 Do we then make void the law through faith? God forbid: yea, we establish the law.

Outline 3:

(This chapter continues the discussion of circumcision begun in chapter two, answering the

question of whether or not circumcision is of any value to Jews who have embraced the Gospel.)

I. Answering the Jews. (1-10)

A. The questions of the Jews.

1. What advantage then has the Jew?

2. What profit is there in circumcision?

B. Answers to the questions.

1. Much in every way--chiefly because that unto them (the Jews) were

committed the oracles of God. (The oracles are the living Word of

God.)

2. For what if some did not believe? Shall their unbelief make the faith of

God ineffective? (Just because some did not believe does not make His

promises ineffective.)

3. God forbid (by no means). Let God be true, but every man a liar. (The fact

that Israel failed does not mean God failed: 1 John 5:10.)

4. As it is written, "That you might be justified in your sayings and might

overcome (prevail) when you are judged."

C. The objections of the Jews.

1. If our unrighteousness commends the righteousness of God, what shall we

say? (The question is, "If our sinful acts reveals God's righteousness,

isn't that a good thing?")

2. Is God unrighteous who takes vengeance? (Is it right for God to judge me

if my sins have helped reveal His righteousness?)

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3. God forbid (by no means). For then how shall God judge the world?

D. The invalidity of their objections.

1. You say, "If the truth of God has abounded (is advanced) through my lie

(my sin) unto His glory, why am I still also judged as a sinner?

2. You should not say--as it is slanderously reported and as some affirm

that we say--"Let us do evil, that good may come?" Whose damnation is

just. (Their mistaken idea, and that of which they accused Paul of, was to

do more evil so that good could come from it. Such false teaching is justly

condemned.)

E. The fact of universal sin.

1. What then? Are we better than they? No, in no wise. (Not at all.)

2. For we have already proved that both Jews and Gentiles are all under sin.

3. As it is written, "There is none righteous, no, not one."

II. The characteristics of sinful men. (11-18)

(This is God's view of sinful men.)

A. There is none that understands (intelligently discerns and acts upon the

knowledge he has received).

B. There is none that seek after God.

C. They are all gone out of the way (of truth and righteousness).

D. They are together become unprofitable.

E. There is none that does good, no, not one.

F. Their throat is an open sepulcher. (What comes out of their mouths is like the

smell of a dead body from an open grave.)

1. They have spoken deceit with their tongues.

2. The poison of asps is under their lips.

3. Their mouth is full of cursing and bitterness.

G. Their feet are swift to shed blood (Isaiah 59:7-8).

H. Their ways are marked by destruction and misery. (This is what characterizes

their lives and follows them wherever they go.)

I. They have not known the way of peace.

J. There is no fear of God before their eyes.

(We must recognize and communicate to the lost that sinful men, apart from God,

are not okay.)

III. Because of universal sin, no one can be justified by the law. (19-20)

A. The law speaks to all: Now we know that whatever things the law says, it says it

to them who are under the law.

B. The law prohibits boasting: So that every mouth may be stopped.

C. The law makes all the world guilty: ...And all the world may become guilty before

God.

D. The law cannot justify: Therefore by the deeds of the law shall no flesh be

justified in His sight.

E. The law brings knowledge of sin: For by the law is the knowledge of sin. (The

law gives knowledge of sin, but not the remedy.)

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IV. The doctrine of justification. (21-31)

(Justification is when God declares a sinner to be righteous and acceptable

before Him. Justification occurs when one accepts Jesus Christ as Savior and repents of sin.) A. Justification is the manifestation of the righteousness of God:

But now the righteousness of God is manifested without the law.

B. Justification is witnessed by the Old Testament law: ... Being witnessed by the law

and the prophets.

C. Justification is available to everyone through faith: The righteousness of God is by

faith in Jesus Christ unto all and upon all them that believe: For there is no

difference (between Jew or Gentile or how bad your sin).

D. Justification is needed by all: For all have sinned, and come short of the glory of

God. (The glory of God refers to all that He is and all He intended we should be.)

E. Justification is given freely by grace: Being justified freely by His grace.

F. Justification is through redemption by Christ Jesus whom God set forth:

1. To be a propitiation (offering of atonement for sin) through faith in His

blood.

2. To declare His righteousness for the remission of sins that are past,

through the forbearance (patient endurance) of God.

3. To declare at this time His righteousness, that He might be just and the

justifier of him who believes in Jesus.

G. Justification is by faith, not by works or the law.

1. Where is boasting then? It is excluded.

a. By what law?

b. Of works?

c. No, but by the law of faith.

(You cannot boast in the law or in your works when you are justified by

faith.)

2. Therefore we conclude that a man is justified by faith without the deeds of

the law.

3. Is He the God of the Jews only? Is He not also God of the Gentiles? Yes,

He is God of the Gentiles also. (There is one God providing justification

to all people.)

4. Seeing it is one God which shall justify the circumcision by faith, and

uncircumcision through faith:

a. Do we then make void (of no effect) the law through faith?

b. God forbid (by no means).

c. On the contrary: We establish the law.

(The New Covenant is established through the revelation of the

Old.)

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Study questions on chapter 3: 1. What are the questions asked in verse 1 and what is the answer in verse 2? 2. What are the questions asked in verse 3 and what is the answer in verse 4? 3. Using verses 5-9, answer the following questions. -Does unrighteousness commend the righteousness of God? -Is God unrighteous to take vengeance on sin if that sin reveals His righteousness? -How do you answer the questions in verses 6-7? -What are the questions and answers in verses 8-9? 4. According to verses 10-12, what is said about all unsaved men in scripture? 5. List the characteristics of sinful men given in verses 11-18. 6. Using verses 19-22, answer the following questions. -To whom is the law speaking? -What stops every mouth? -Who becomes guilty before God? -What is the role of the deeds of the law in justification? -What comes by the law? -Who bore witness to the righteousness of God? -How does righteousness come upon those who believe? 7. According to verse 23, who has sinned? Of what have they come short? 8. How are we justified? (24) 9. What do you learn about Jesus in verses 24-26? 10. If you believe in Jesus, then what role does He fill in your life? (26) 11. What are the questions in verse 27 and what is the answer? 12. What is the conclusion in verse 28? 13. Using verses 29-30 answer the following questions: -Is God the Father of both Jews and Gentiles? -How will God justify those who have never been circumcised? -How will God justify those who have been circumcised? 14. What is the question in verse 31 and what is the answer? 15. What did you learn in this chapter to apply to your life and ministry?

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Romans 4

1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

2 For if Abraham were justified by works, he hath whereof to glory; but not before God.

3 For what saith the scripture? Abraham believed God, and it was counted unto him for

righteousness.

4 Now to him that worketh is the reward not reckoned of grace, but of debt.

5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is

counted for righteousness.

6 Even as David also describeth the blessedness of the man, unto whom God imputeth

righteousness without works,

7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

8 Blessed is the man to whom the Lord will not impute sin.

9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision

also? for we say that faith was reckoned to Abraham for righteousness.

10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in

circumcision, but in uncircumcision.

11 And he received the sign of circumcision, a seal of the righteousness of the faith which

he had yet being uncircumcised: that he might be the father of all them that believe, though

they be not circumcised; that righteousness might be imputed unto them also:

12 And the father of circumcision to them who are not of the circumcision only, but who

also walk in the steps of that faith of our father Abraham, which he had being yet

uncircumcised.

13 For the promise, that he should be the heir of the world, was not to Abraham, or to his

seed, through the law, but through the righteousness of faith.

14 For if they which are of the law be heirs, faith is made void, and the promise made of

none effect:

15 Because the law worketh wrath: for where no law is, there is no transgression.

16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to

all the seed; not to that only which is of the law, but to that also which is of the faith of

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Abraham; who is the father of us all,

17(As it is written, I have made thee a father of many nations,) before him whom he

believed, even God, who quickeneth the dead, and calleth those things which be not as

though they were.

18 Who against hope believed in hope, that he might become the father of many nations;

according to that which was spoken, So shall thy seed be.

19 And being not weak in faith, he considered not his own body now dead, when he was

about an hundred years old, neither yet the deadness of Sara's womb:

20 He staggered not at the promise of God through unbelief; but was strong in faith, giving

glory to God;

21 And being fully persuaded that, what he had promised, he was able also to perform.

22 And therefore it was imputed to him for righteousness.

23 Now it was not written for his sake alone, that it was imputed to him;

24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus

our Lord from the dead;

25 Who was delivered for our offences, and was raised again for our justification.

Outline 4:

(The discussion of justification in the previous chapter is continued using the examples of Abraham

and David because the Jews would want to know how the teaching related to their history. Both

men were held in high esteem by Jews. The thesis is that Abraham was justified by faith before the

law, while David was justified by faith after the law.)

I. Abraham's justification. (1-5)

A. The question about Abraham's experience: What shall we say then that Abraham

our father, has found as pertaining to the flesh? (Paul is asking, "How was he

justified?")

B. Comparison of the two examples of justification.

1. For if Abraham were justified by works, he has something to glory about;

but not before God. (If he was justified by his own works, then he could

boast of this.)

2. For what do the scriptures say? "Abraham believed God, and it was

counted unto him for righteousness." (The key is to hear, believe, and act

upon what God says.)

3. Now to him that works the reward is reckoned (credited) not of grace, but

of debt. (If you work and receive a reward, you have earned it. It is not

given to you by grace.)

4. But to him that does not work but believes on Him that justifies the

ungodly, his faith is counted for righteousness. (You do not earn

justification. It is given to you as a gift of God's grace.)

II. David's justification (6-8)

Even as David also describes the blessedness of the man unto whom God imputes

righteousness without works, saying:

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A. Blessed are those whose iniquities are forgiven.

B. Blessed are those whose sins are covered.

C. Blessed is the man to whom the Lord will not impute sin. (God will not

charge sin to his account.)

III. Justification by faith apart from circumcision. (9-17)

A. The question about circumcision: Does this blessedness come only upon the

circumcised or upon the uncircumcised also?

B. We say that faith was reckoned to Abraham for righteousness.

1. How then was it reckoned (imputed to him)?

2. When he was in circumcision or in uncircumcision?

3. Not in circumcision, but in uncircumcision.

C. And Abraham received the sign of circumcision, a seal of the righteousness of

faith which he had while he was yet uncircumcised:

1. That he might be the father of all them that believe, even though they are

not circumcised.

2. That righteousness might be imputed to them also.

3. That he is not only the father of them who are not of the circumcision, but

also to those who walk in the steps of the faith of our father Abraham--

which faith he had even when he was yet uncircumcised.

(Abraham had faith before he was circumcised. Circumcision was the

outward sign of his covenant with God.

D. For the promise, that he should be the heir of the world was not made to Abraham

or to his seed through the law, but through the righteousness of faith.

1. For if they which are of the law be heirs, faith is made void, and the

promise made of none effect.

2. Because the law works wrath: For where no law is, there is no

transgression. (The law reveals sin, causes you to focus on legalism

instead of God, and results in a continuous struggle to do right.)

3. Therefore it is of faith, that it might be by grace:

a. To the end (for the purpose) that the promise might be sure to all

the seed.

b. Not to that only which is of the law, but to those who are of the

faith of Abraham; who is the father of us all. (The promise was to

all believers, not just Old Testament Jews under the law.)

E. As it is written, "I have made you a father of many nations," before Him whom he

believed, even God, who quickens the dead, and calls those things which are not

as though they were.

IV. The example of the faith of Abraham. (18-25)

A. The source of his faith: God and His promises.

Abraham, against hope believed in hope, that he might become the father of many

nations; according to that which was spoken, "So shall your seed be."

B. The strength of his faith:

1. He was not weak in faith: He did not consider his own body now dead

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when he was about an hundred years old, neither did he consider the

deadness of Sara's womb. (Sara's womb was a tomb from which life

came. Life came from the tomb of the Lord Jesus also. What life

will spring from your "tomb like" experiences?)

2. He did not stagger (vacillate) at the promise of God through unbelief, but

was strong in faith, giving glory to God.

3. He was fully persuaded that, what God had promised, He was able also to

perform. (Abraham had no room for doubt!)

C. The satisfaction of his faith: Therefore it was imputed (accounted) to him for

righteousness.

D. The story of his faith.

1. Now it was not written for his sake alone, that it was imputed to him.

2. It was written for us also, to whom it shall be imputed, if we believe on

God who raised up Jesus our Lord from the dead:

a. He was delivered for our offences.

b. He was raised again for our justification.

Study questions on chapter 4: 1. Who are the two examples of justification by faith used in this chapter? (1 and 6) 2. How was Abraham justified? (1-3) 3. What was counted as righteousness to Abraham? (3) 4. Explain the contrast between works and faith as detailed in verses 4-5. 5. How did David describe the person who is forgiven by God through grace? (5-8) 6. Do the blessings spoken of by David come only upon those who are circumcised? (9) 7. Did the blessing that came upon Abraham come before or after his circumcision? (10-11) 8. Of whom was Abraham father? (11-12) 9. What is imputed to believers through the faith of Abraham? (11-12) 10. What was the promise made and through what was the promise made to Abraham? (13) 11. Using verses 14-16, answer the following questions. -What makes the promise void? -What works wrath? -Where there is no law, what is absent? -To who else was the promises to Abraham made? -Who is the father of us all? 12. What do you learn about God in verse 17? 13. Of whom was Abraham to be father? (17) 14. What do you learn about Abraham's faith in verses 18-20? 15. According to verse 20, what could cause one to stagger at the promises of God?

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16. To whom did Abraham give glory for the promises he received? (20) 17. Of what was Abraham fully persuaded? (21) 18. According to verses 22-25, what was imputed to Abraham and his heirs for righteousness, including us as believers, and why? (21) 19. According to verse 24, what must we do to be heirs of the promises made to Abraham? 20. What do you learn about the Lord Jesus in verses 24-25? 21. What did you learn in this chapter to apply to your life and ministry?

Romans 5

1 Therefore being justified by faith, we have peace with God through our Lord Jesus

Christ:

2 By whom also we have access by faith into this grace wherein we stand, and rejoice in

hope of the glory of God.

3 And not only so, but we glory in tribulations also: knowing that tribulation worketh

patience;

4 And patience, experience; and experience, hope:

5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by

the Holy Ghost which is given unto us.

6 For when we were yet without strength, in due time Christ died for the ungodly.

7 For scarcely for a righteous man will one die: yet peradventure for a good man some

would even dare to die.

8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died

for us.

9 Much more then, being now justified by his blood, we shall be saved from wrath through

him.

10 For if, when we were enemies, we were reconciled to God by the death of his Son, much

more, being reconciled, we shall be saved by his life.

11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we

have now received the atonement.

12 Wherefore, as by one man sin entered into the world, and death by sin; and so death

passed upon all men, for that all have sinned:

13(For until the law sin was in the world: but sin is not imputed when there is no law.

14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned

after the similitude of Adam's transgression, who is the figure of him that was to come.

15 But not as the offence, so also is the free gift. For if through the offence of one many be

30

dead, much more the grace of God, and the gift by grace, which is by one man, Jesus

Christ, hath abounded unto many.

16 And not as it was by one that sinned, so is the gift: for the judgment was by one to

condemnation, but the free gift is of many offences unto justification.

17 For if by one man's offence death reigned by one; much more they which receive

abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

18 Therefore as by the offence of one judgment came upon all men to condemnation; even

so by the righteousness of one the free gift came upon all men unto justification of life.

19 For as by one man's disobedience many were made sinners, so by the obedience of one

shall many be made righteous.

20 Moreover the law entered, that the offence might abound. But where sin abounded,

grace did much more abound:

21 That as sin hath reigned unto death, even so might grace reign through righteousness

unto eternal life by Jesus Christ our Lord.

Outline 5:

(The subject of justification continued.)

I. The results of justification. Therefore, being justified by faith: (1-11)

A. Peace: We have peace with God through our Lord Jesus Christ (John 14:27;

Philippians 4:7).

B. Faith: We have access by faith into this grace wherein we stand.

C. Hope: We rejoice in hope of the glory of God (Titus 2:13).

D. Joy: We rejoice in tribulations also, knowing that tribulation:

1. Works patience.

2. And patience, experience.

3. And experience, hope.

4. And hope does not make us ashamed. (We won't be disappointed.)

E. Love: The love of God is manifested.

1. It is shed abroad (poured out) in our hearts by the Holy Ghost which is

given unto us.

2. For when we were yet without strength, in due time (God's appointed

time) Christ died for the ungodly.

a. For scarcely for a righteous man will one die.

b. Peradventure (perhaps) for a good man some would even dare to

die.

c. But God commends His love toward us, in that, while we were yet

sinners, Christ died for us.

F. Justification: Much more then, being now justified by His blood.

G. Salvation: We are and will be saved from wrath through Him.

H. Reconciliation: We are reconciled to God.

1. For if, when we were enemies, we were reconciled to God by the death of

His Son.

2. Much more, being reconciled, we shall be saved by His life.

I. Atonement: And not only this, but we also joy in God through our Lord Jesus

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Christ, by whom we have now received the atonement.

II. Two representative men: Adam and Jesus Christ. (12-21)

A. The result of Adam's first act of sin (Genesis 3).

1. Wherefore, as by one man (Adam) sin entered into the world and death by

sin; so death passed upon all men, for all have sinned.

2. For until the law, sin was in the world: but sin is not imputed (charged to

men's account) when there is no law (to transgress).

3. Nevertheless death reigned from Adam to Moses, even over them that had

not sinned after the similitude (manner) of Adam's transgression, who is

the figure of Him that was to come.

B. The differences between Adam and Christ.

1. Offenses vs. grace: But not as the offence (trespass), so also is the free gift.

For if through the offence of one many be dead, much more the grace of

God and the gift by grace, which is by one man, Jesus Christ, has

abounded unto many. (The first brought sin, the second brought

salvation.)

2. Condemnation vs. justification: And not as it was by one that sinned, so is

the gift: For the judgment was by one to condemnation, but the free gift is

of many offences unto justification.

3. Death vs. life: For if by one man's offence death reigned by one, much

more shall they which receive abundance of grace and the gift of

righteousness reign in life by one, Jesus Christ.

(God's abundance includes abundant sufficiency--2 Corinthians 9:8;

abundant power--Ephesians 3:20; abundant supply--Philippians 4:19;

and abundant satisfaction--Psalm 36:8.)

4. Judgment vs. exoneration: Therefore as by the offence of one judgment

came upon all men to condemnation, even so by the righteousness of one

the free gift came upon all men unto justification of life.

5. Disobedience vs. obedience: For as by one man's disobedience many were

made sinners, so by the obedience of one shall many be made righteous.

6. Law vs. grace: Moreover the law entered, that the offence might abound.

But where sin abounded, grace abounded much more. (The law

demonstrated the need for grace.)

7. Sin vs. righteousness: As sin has reigned unto death, even so grace reigns

through righteousness unto eternal life by Jesus Christ our Lord.

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Study questions on chapter 5: 1. By what are we justified? (1) 2. List the results of justification. (1-11 and outline) 3. By whom do we have access to God? (1-2) 4. In what do we stand and rejoice? (2) 5. How can a believer glory in tribulations? (3) 6. What are the benefits of tribulation? (3-5) 7. Who died for the ungodly? (6) 8. What do you learn in verses 7-8 about God's love for us? 9. According to verses 9-11, what does the blood of Jesus do for us? 10. Summarize what Paul says about the condition of mankind before Christ. (6,8,10) 11. Before the law was given, what was not imputed to men? (13) 12. What reigned from Adam to Moses? (14) 13. Who are the two representative men discussed in verses 12-21? 14. List the results of Adam's sin discussed in verses 12-15. 15. List and discuss seven differences between Adam and Christ noted in verses 15-21 and in outline points II. B. 1-7. 16. By what were many made sinners and by what are many made righteous? (19) 17. What was one purpose of the law? (20) 18. What abounded more where sin abounded? (20) 19. According to verse 21, what are the end results of sin and of righteousness? 20. What did you learn in this chapter to apply to your life and ministry?

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Romans 6

1 What shall we say then? Shall we continue in sin, that grace may abound?

2 God forbid. How shall we, that are dead to sin, live any longer therein?

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his

death?

4 Therefore we are buried with him by baptism into death: that like as Christ was raised

up from the dead by the glory of the Father, even so we also should walk in newness of life.

5 For if we have been planted together in the likeness of his death, we shall be also in the

likeness of his resurrection:

6 Knowing this, that our old man is crucified with him, that the body of sin might be

destroyed, that henceforth we should not serve sin.

7 For he that is dead is freed from sin.

8 Now if we be dead with Christ, we believe that we shall also live with him:

9 Knowing that Christ being raised from the dead dieth no more; death hath no more

dominion over him.

10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God

through Jesus Christ our Lord.

12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts

thereof.

13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield

yourselves unto God, as those that are alive from the dead, and your members as

instruments of righteousness unto God.

14 For sin shall not have dominion over you: for ye are not under the law, but under grace.

15 What then? shall we sin, because we are not under the law, but under grace? God

forbid.

16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to

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whom ye obey; whether of sin unto death, or of obedience unto righteousness?

17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart

that form of doctrine which was delivered you.

18 Being then made free from sin, ye became the servants of righteousness.

19 I speak after the manner of men because of the infirmity of your flesh: for as ye have

yielded your members servants to uncleanness and to iniquity unto iniquity; even so now

yield your members servants to righteousness unto holiness.

20 For when ye were the servants of sin, ye were free from righteousness.

21 What fruit had ye then in those things whereof ye are now ashamed? for the end of

those things is death.

22 But now being made free from sin, and become servants to God, ye have your fruit unto

holiness, and the end everlasting life.

23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our

Lord.

Outline 6:

(Justification is an act of God on man's behalf that saves him from the penalty of sin. Sanctification

is a work that saves us from the power of sin. Initial sanctification comes at the time of conversion

to Jesus. Progressive sanctification is the Holy Spirit's continued work in our lives as believers.

Complete sanctification will occur when we enter God's presence at the conclusion of our time on

earth. This chapter describes the progressive work of sanctification in the life of believers.)

I. The believer's relationship to sin: We are dead to sin. (1-5)

A. The question of remaining in sin.

1. What shall we say then? Shall we continue in sin, that grace may abound?

(Grace is greater than our sin, but we should not continue to live in sin

because of grace.)

2. The answer: God forbid. How shall we, that are dead to sin, live in it any

longer? (This does not mean we are immune to sin, but that we

should live as though we are dead to it.)

B. Baptism is symbolic of spiritual death to sin.

1. Do you not know that as many of us as were baptized into Jesus Christ

were baptized into His death? (Baptism is symbolic of our death to sin.)

2. Therefore we are buried with Him by baptism into death: That just as

Christ was raised up from the dead by the glory of the Father, even so we

also should walk in newness of life. (Salvation in Jesus Christ is a

comprehensive experience.)

3. For if we have been planted together in the likeness of His death, we shall

also be in the likeness of His resurrection. (Baptism symbolizes the

death of the believer to the old life and their resurrection to the new life.)

II. The believer's relationship to sin: We are freed from sin. (6-11)

A. Knowing this, that our old man is crucified with Him so that the body of sin might

be destroyed, that from now on we should not serve sin.

B. For he that is dead is freed from sin.

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C. Now if we be dead with Christ, we believe that we shall also live with Him.

D. Knowing that Christ, being raised from the dead will die no more, then death has

no more dominion over Him.

1. For in that He died, He died unto sin once (and for all).

2. But in that He lives, He lives unto God.

E. Likewise reckon (in a similar way consider) yourselves also to be dead indeed

unto sin, but alive unto God through Jesus Christ our Lord.

III. The believer's relationship to sin: We are no longer under the dominion (control) of sin.

(l2-15)

A. Do not let sin reign in your mortal body, that you should obey its lusts (sinful

passions).

B. Do not yield your members as instruments of unrighteousness unto sin:

1. Yield yourselves unto God, as those that are raised from the dead.

2. Yield your members as instruments of righteousness unto God.

C. For sin shall not have dominion over you:

1. For you are not under the law, but under grace.

2. What then? Shall we sin, because we are not under the law, but under

grace? God forbid.

(If sin reigns in your life, it is because you have allowed it, obeyed it, and

yielded yourself to it. God's plan is that sin does not have dominion over

you.)

IV. The believer's relationship to sin: (16-23)

A. We are no longer servants of sin.

1. Do you not know that to whom you yield yourselves servants to obey, his

servants you are; whether of sin unto death or of obedience unto

righteousness?

2. But God be thanked, that although you were the servants of sin, you have

obeyed from the heart that form of doctrine which was delivered to you

(the Word of God).

3. Being then made free from sin, you became the servants of righteousness.

4. I speak after the manner of men because of the infirmity of your flesh: For

as you previously yielded your members as servants to uncleanness and

iniquity unto iniquity; even so now yield your members servants to

righteousness unto holiness. (Note the phrase "iniquity unto iniquity". Sin

breeds more sin.)

5. For when you were the servants of sin, you were free from righteousness

(it was absent).

B. We no longer bear the fruit of sin.

1. What fruit (results) did you have then in those things whereof you are now

ashamed? For the end of those things is death.

2. But now, being made free from sin and having become servants to God,

you have fruit unto holiness and, in the end, everlasting life. (You now

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have a new master and your life bears the "fruit" of holiness and

everlasting life.)

C. We no longer reap the wages of sin: For the wages of sin is death, but the gift of

God is eternal life through Jesus Christ our Lord.

Study questions on chapter 6: 1. What are the questions asked in verse 1 and the answers in verse 2? 2. What is the question in verse 3 and the answer in verse 4? 3. Of what is baptism symbolic? (4-5) 4. What is crucified with Christ and why? (6) 5. From what is one who is dead freed? (7) 6. Using verses 8-11, answer the following questions: -If you are dead with Christ, what can you believe? -Why does death have no more dominion over Christ? -To what did Christ die and to what does He live? -How does this apply to believers? To what are we to be dead and to what are we to be alive? 7. What should a true believer not permit? (12-13) 8. What should not have dominion over a believer and why? (14) 9. In verses 1-14, death and resurrection are used repeatedly in the King James Version. Read this passage again and summarize the points Paul makes regarding these subjects. 10. What are the questions and answers in verses 15-16? 11. Who or what did believers serve before conversion and what caused the change in their lives? (17) 12. From what are believers freed, what do they now serve, and to what do they yield their members? (17-20) 13. Contrast the fruit of believers' lives before and after conversion. (21-22) 14. What are the wages of sin? (23) 15. What is the gift of God and through whom is this gift given to you? (23) 16. What did you learn in this chapter to apply to your life and ministry?

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Romans 7

1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath

dominion over a man as long as he liveth?

2 For the woman which hath an husband is bound by the law to her husband so long as he

liveth; but if the husband be dead, she is loosed from the law of her husband.

3 So then if, while her husband liveth, she be married to another man, she shall be called an

adulteress: but if her husband be dead, she is free from that law; so that she is no

adulteress, though she be married to another man.

4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that

ye should be married to another, even to him who is raised from the dead, that we should

bring forth fruit unto God.

5 For when we were in the flesh, the motions of sins, which were by the law, did work in

our members to bring forth fruit unto death.

6 But now we are delivered from the law, that being dead wherein we were held; that we

should serve in newness of spirit, and not in the oldness of the letter.

7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the

law: for I had not known lust, except the law had said, Thou shalt not covet.

8 But sin, taking occasion by the commandment, wrought in me all manner of

concupiscence. For without the law sin was dead.

9 For I was alive without the law once: but when the commandment came, sin revived, and

I died.

10 And the commandment, which was ordained to life, I found to be unto death.

11 For sin, taking occasion by the commandment, deceived me, and by it slew me.

12 Wherefore the law is holy, and the commandment holy, and just, and good.

13 Was then that which is good made death unto me? God forbid. But sin, that it might

appear sin, working death in me by that which is good; that sin by the commandment

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might become exceeding sinful.

14 For we know that the law is spiritual: but I am carnal, sold under sin.

15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do

I.

16 If then I do that which I would not, I consent unto the law that it is good.

17 Now then it is no more I that do it, but sin that dwelleth in me.

18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present

with me; but how to perform that which is good I find not.

19 For the good that I would I do not: but the evil which I would not, that I do.

20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

21 I find then a law, that, when I would do good, evil is present with me.

22 For I delight in the law of God after the inward man:

23 But I see another law in my members, warring against the law of my mind, and bringing

me into captivity to the law of sin which is in my members.

24 O wretched man that I am! who shall deliver me from the body of this death?

25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the

law of God; but with the flesh the law of sin.

Outline 7:

(The believer's relationship to the law, the relation of the law to sin, despair, and deliverance are

discussed in this chapter.)

I. The believer's relationship to the law: Dead to the law, alive to God. (1-6)

A. The dominion of the law: Do you not know, brethren--for I speak to them that

know the law--how that the law has dominion over a man as long as he lives?

(Legal claims only have authority over you as long as you are alive.)

B. An illustration from the law regarding marriage.

1. For the woman which has an husband is bound by the law to her husband

so long as he lives.

2. If the husband is dead, however, she is loosed from the law of her

husband.

3. So then if, while her husband lives, she be married to another man, she

shall be called an adulteress.

4. But if her husband be dead, she is free from that law; so that she is not an

adulteress, though she be married to another man.

C. The application of this principle to the believer.

1. Wherefore, my brethren, you also are become dead to the law by the Body

of Christ; that you should be married to another, even to Him who is raised

from the dead, that we should bring forth fruit unto God.

2. For when we were in the flesh, the motions of sins which were by the law

worked in our members to bring forth fruit unto death.

3. But now we are delivered from the law so that, being dead to that wherein

we were once held captive, we should serve in newness of spirit and not in

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the oldness of the letter.

II. The relation of the law to sin. (7-24)

A. The law does not cause sin. What shall we say then? Is the law sin? God forbid.

(No, the law did not cause sin, rather it revealed it.)

B. The law reveals sin.

1. I had not known sin, but by the law.

2. I had not known lust, except the law had said, "You shall not covet."

3. But sin, taking occasion by the commandment, wrought in me all

manner of concupiscence (covetousness, lust, and evil desire).

4. For without the law, sin was dead.

5. For I was alive without the law once, but when the commandment

came, sin revived, and I died.

6. And the commandment, which was ordained to life, I found to be

unto death. (The law was intended to bring life, but resulted in a death

sentence.)

C. The law results in death.

For sin, taking occasion (the opportunity) by the commandment, deceived me, and

by it slew me. (Sin is deceptive and leads to spiritual death.)

D. The law reveals the sinfulness of sin.

1. Wherefore the law is holy, and each commandment is holy, just, and

good.

2. Was then that which is good made death unto me? God forbid.

3. But sin, that it might appear sin, working death in me by that which is

good, that sin by the commandment might become exceeding sinful.

E. The law is unable to free you from sin.

For we know that the law is spiritual: but I am carnal (a creature of the

flesh), sold under sin. (Sin is compared to slavery.)

F. The law cannot empower you to do good.

1. For that which, I do I do not allow: What I would do, that I don't; but what

I hate, that I do.

2. If then I do that which I would not, I consent unto the law that it is good.

3. Now then it is no more I that do it, but sin that dwells in me.

a. For I know that in me--that is, in my flesh, dwells no good thing.

b. For to will (the desire to do good) is present with me; but how to

perform that which is good I do not find (it within me).

4. For the good that I would do, I do not do; but the evil which I would not,

that I do.

5. Now if I do that which I would not, it is no more I that do it, but sin that

dwells in me.

a. I find then a law, that, when I would do good, evil is present with

me.

b. For I delight in the law of God after the inward man.

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c. But I see another law in my members, warring against the law of

my mind, and bringing me into captivity to the law of sin which is

in my members.

G. The law cannot eliminate the guilt and despair of sin.

1. Oh wretched man that I am!

2. Who shall deliver me from the body of this death?

(As long as you are struggling to do right through self-effort or trying to

live by a set of rules and regulations, this is how you feel. There is a

better way than self-reliance, legalism, and your own futile efforts and

Paul is about to show it to us!)

II. Deliverance is through Jesus Christ. (25)

A. I thank God through Jesus Christ our Lord.

B. So then with the mind I serve the law of God; but with the flesh the law of

sin. (Paul had a mind to serve the law of God, but his flesh would not cooperate.)

Study questions on chapter 7: 1. How long does the law have dominion over a man? (1) 2. Explain the example used in verses 2-3 and its interpretation in verse 4. 3. What worked in our members when we were in the flesh and what did it yield? (5) 4. What happens when we are delivered from the law? (6) 5. List the questions and answers in verse 7. 6. What did sin work in Paul? (8) 7. What was dead without the law? (8) 8. Summarize the meaning of verses 9-11. 9. What do you learn about the law in verse 12? If this is true, then how do you answer the question in verse 13? 10. How is the law described in verse 14? 11. How does Paul describe himself in verse 14? 12. What is the conflict Paul describes in verses 15-21? 13. What did Paul recognize about his flesh? (18) 14. Describe the two laws at work in Paul's life and the resulting conflicts. (21-23). 15. How did Paul describe himself in the first part of verse 24? 16. What question does Paul ask in verse 24 and what is the answer in verse 25? 17. Who does Paul serve with the mind and what does he serve with the flesh? (25) 18. What did you learn in this chapter to apply to your life and ministry?

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Romans 8

1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not

after the flesh, but after the Spirit.

2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and

death.

3 For what the law could not do, in that it was weak through the flesh, God sending his own

Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh,

but after the Spirit.

5 For they that are after the flesh do mind the things of the flesh; but they that are after the

Spirit the things of the Spirit.

6 For to be carnally minded is death; but to be spiritually minded is life and peace.

7 Because the carnal mind is enmity against God: for it is not subject to the law of God,

neither indeed can be.

8 So then they that are in the flesh cannot please God.

9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.

Now if any man have not the Spirit of Christ, he is none of his.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of

righteousness.

11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised

up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in

you.

12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the

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deeds of the body, ye shall live.

14 For as many as are led by the Spirit of God, they are the sons of God.

15 For ye have not received the spirit of bondage again to fear; but ye have received the

Spirit of adoption, whereby we cry, Abba, Father.

16 The Spirit itself beareth witness with our spirit, that we are the children of God:

17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we

suffer with him, that we may be also glorified together.

18 For I reckon that the sufferings of this present time are not worthy to be compared with

the glory which shall be revealed in us.

19 For the earnest expectation of the creature waiteth for the manifestation of the sons of

God.

20 For the creature was made subject to vanity, not willingly, but by reason of him who

hath subjected the same in hope,

21 Because the creature itself also shall be delivered from the bondage of corruption into

the glorious liberty of the children of God.

22 For we know that the whole creation groaneth and travaileth in pain together until now.

23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we

ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our

body.

24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why

doth he yet hope for?

25 But if we hope for that we see not, then do we with patience wait for it.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray

for as we ought: but the Spirit itself maketh intercession for us with groanings which

cannot be uttered.

27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he

maketh intercession for the saints according to the will of God.

28 And we know that all things work together for good to them that love God, to them who

are the called according to his purpose.

29 For whom he did foreknow, he also did predestinate to be conformed to the image of his

Son, that he might be the firstborn among many brethren.

30 Moreover whom he did predestinate, them he also called: and whom he called, them he

also justified: and whom he justified, them he also glorified.

31 What shall we then say to these things? If God be for us, who can be against us?

32 He that spared not his own Son, but delivered him up for us all, how shall he not with

him also freely give us all things?

33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.

34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is

even at the right hand of God, who also maketh intercession for us.

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or

persecution, or famine, or nakedness, or peril, or sword?

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36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep

for the slaughter.

37 Nay, in all these things we are more than conquerors through him that loved us.

38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor

powers, nor things present, nor things to come,

39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love

of God, which is in Christ Jesus our Lord.

Outline 8:

(Continuing the discussion from chapter 7 regarding the inadequacy of the law to deal with sin,

Paul now reveals how we can have victory in the Spirit.)

I. Deliverance from the power of the flesh by the Spirit. (1-4)

A. When you walk in the Spirit, you are not condemned.

There is therefore now no condemnation to them which are in Christ Jesus,

who do not walk after the flesh, but walk after the Spirit.

B. When you walk in the Spirit, you are no longer bound by sin and death:

For the law of the Spirit of life in Christ Jesus has made me free from the

law of sin and death (that held authority in my life).

C. When you walk in the Spirit, righteousness is fulfilled in you through Christ, not

your own efforts.

1. For what the law could not do, in that it was weak through the flesh, God

sent His own Son in the likeness of sinful flesh, and for sin, condemned

sin in the flesh. (The weakness was not in the law, but in our inability to

keep the law.)

2. That the righteousness of the law might be fulfilled in us, who do not walk

after the flesh but walk after the Spirit.

II. The contrast between flesh and Spirit. (5-10)

A. Two classes of people.

1. Those of the flesh: For they that are after the flesh mind the things of the

flesh. (Their concerns and ways of thinking are carnal.)

2. Those of the Sprit: But they that are after the Spirit mind the things of the

Spirit. (Their concerns and ways of thinking are spiritual.)

B. Two minds: Carnal and spiritual.

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1. To be carnally minded is death; but to be spiritually minded is life and

peace.

2. To be carnally minded is enmity against God: For it is not subject to the

law of God, neither indeed can it be. (If you do not want to be an enemy of

God, you must eliminate carnal thinking. One of the major battlefields of

spiritual warfare is in the mind. For further information on this subject,

see the Harvestime International Network study on Spiritual Strategies: A

Manual Of Spiritual Warfare.)

C. Two spiritual dimensions: Living in either the flesh or the Spirit.

1. So then they that are in the flesh cannot please God.

2. But you are not in the flesh, but in the Spirit, if the Spirit of God

dwells in you. (Examine yourself to be sure: 2 Corinthians 13:5.)

3. Now if any man does not have the Spirit of Christ, he is none of His.

D. Two results: Spiritual death or spiritual life.

And if Christ be in you, the body is dead because of sin; but the Spirit is

life because of righteousness

III. Deliverance from the flesh by the Spirit. (11)

But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up

Christ from the dead shall also quicken your mortal bodies by His Spirit that dwells in

you. (It is no longer you battling your flesh, but the Spirit within you battling the flesh

and enabling you to have victory over it. You can't do it on your own, but you can do it

with the indwelling Spirit of God. You have the same Spirit within you that raised Christ

from the dead, so don't say you can't do it!)

IV. Living life in the Spirit. (12-17a)

A. The obligation to live in the Spirit.

1. Therefore, brethren, we are not debtors to the flesh, to live after the flesh.

2. For if you live after the flesh, you shall die.

3. But if, through the Spirit, you mortify the deeds of the body, you shall

live.

(A debtor in Bible times was under the control of and sometimes imprisoned by

the one to whom he was indebted. Believers are no long debtors--controlled

and imprisoned by the flesh. They live a better life in this world and in the future

they will inherit eternal life.)

B. Evidence of life in the Spirit.

1. The leading of the Spirit: For as many as are led by the Spirit of God, they

are the sons of God.

2 The freedom of the Spirit: For you have not received the spirit of bondage

again to fear.

3. The security of the Spirit: You have received the Spirit of adoption,

whereby we cry, "Abba, Father."

4. The witness of the Spirit: The Spirit itself bears witness with our spirit, that

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we are the children of God.

5. The union of the Spirit: And if children, then you are heirs of God, and

joint-heirs with Christ.

V. Assurances of glorification in the Spirit. (17b-30)

(Glorification is all that God is which was originally manifested in man, lost through sin,

and restored through Jesus Christ.)

A. Assurance of glorification through suffering.

1. If we suffer with Him, we will be glorified together.

2. For I reckon that the sufferings of this present time are not worthy to be

compared with the glory which shall be revealed in us.

B. Assurance of glorification from creation.

1. For the earnest expectation of the creature waits for the manifestation of

the sons of God.

a. For the creature was made subject to vanity (decay), not willingly,

but by reason of Him who has subjected the same in hope.

b. Because the creature itself also shall be delivered from the bondage

of corruption (death and decay) into the glorious liberty of

the children of God.

2. For we know that the whole creation groans and travails in pain together

until now.

3. And not only they, but we ourselves also who have the first-fruits of the

Spirit, even we ourselves groan within ourselves, waiting for the adoption

and the redemption of our body. (We have tasted the wonderful things

of God and we groan spiritually for the complete manifestation that will

occur when Jesus returns.)

C. Assurance of glorification by the present hope.

1. For we are saved by hope.

2. But hope that is seen is not hope: For what a man sees, why does he need

to continue to hope for it?

3. But if we hope for that which we do not see, then we wait for it with

patience.

D. Assurance of glorification by the Spirit.

1. Likewise the Spirit also helps our infirmities: For we do not know what

we should pray for as we should.

2. But the Spirit itself makes intercession for us with groanings which cannot

be uttered.

3. And He that searches the hearts knows what is the mind of the Spirit,

because He (the Spirit) makes intercession for the saints according to the

will of God.

(This is one of the blessings of the gift of tongues given by the Holy Spirit.

When you pray in an unknown tongue, your prayer bypasses your own

thoughts on a matter and prays according to God's will. For further

instruction on this subject see the Harvestime International Network course

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"Ministry Of The Holy Spirit.")

E. Assurance of glorification in the circumstances of life. And we know that all things

work together for good to them that love God, to them who are the called

according to His purpose. (We are partners with God, and thus He will work for

our good.)

F. Assurance of glorification by God's continued work in us.

1. For whom He foreknew, He also predestinated to be conformed to the

image of His Son, that He might be the firstborn among many brethren.

2. Moreover whom He predestinated, them He also called.

3. Whom He called, them He also justified.

4. Whom He justified, them He also glorified.

(To foreknow can mean three things: To know something beforehand, to accept

or approve it, and to predestine it. To "predestine" means to determine it before

time. God has predestined that believers be conformed to the image of His Son.

He has called, justified, and glorified them.)

VI. Assurances of the believer's victory. (31-39)

A. Assurance of victory through the believer's relation to God.

1. What shall we then say to these things? If God be for us, who can be

against us?

2. He that did not spare His own Son, but delivered Him up for us all, how

shall He not with Him (Jesus) also freely give us all things?

B. Assurance of victory through the believer's relation to Christ.

1. Who shall bring anything to the charge of (against) God's elect? It is God

that justifies. Who is he that condemns?

2. It is Christ that died, yes rather, that is risen again, who is even at the right

hand of God, who also makes intercession for us.

C. Assurance of victory through the believer's response to difficult circumstances.

1. Who shall separate us from the love of Christ?

a. Tribulation? (Trials, temptation, affliction.)

b. Distress? (Anguish, agony.)

c. Persecution? (Abuse, mockery, ridicule, mistreated.)

d. Famine? (To be without sustenance.)

e. Nakedness? (To have earthly possessions taken.)

f. Peril? (Risks, danger.)

g. Sword? (To suffer martyrdom.)

2. As it is written, "For Your sake we are killed all the day long; we are

accounted as sheep for the slaughter." (Psalm 44:22.)

3. Yet, in all these things we are more than conquerors through Him that

loved us.

D. Assurance of victory through the believer's security in Christ. For I am persuaded

(beyond any doubt) that neither death, nor life, nor angels, nor principalities, nor

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powers, nor things present, nor things to come, nor height, nor depth, nor any

other creature, shall be able to separate us from the love of God, which is in Christ

Jesus our Lord.

(Nothing can separate us from God's love. We are not separated in death, nor in

life--which is sometimes harder than death! Fallen angels cannot separate us

from God, nor can principalities or powers which according to Ephesians 6:12

are our spiritual enemies. Present and future circumstances cannot separate us

from His love, nor can geographic or spiritual locations--height or depth. No

creature--no one and nothing--can separate us from the love of God in Christ

Jesus. Note the extremes: The extremes of existence are death and life; the

extremes of created beings are angels, principalities, and powers; the extremes of

time are things present and things to come; the extremes of space are height and

depth; and the extremes of all creation are any other creatures. None of these

extremes will separate us from God's love.)

(Note in this chapter: There is no condemnation to believers (1); we are no longer in the flesh (9); we are no longer debtors to the flesh (12); we are no longer in bondage (15); there is no comparison between our present trials and the glory to be revealed (18); there is nothing that will not work for our good (28); no one can be against us (31); no charges can be laid to us as God's elect (33); and nothing can separate us from God's love (35,38-39).

Study questions on chapter 8: 1. Why is there no condemnation to those who are in Christ Jesus? (1-2) 2. After what are believers to walk? (1,4) 3. What made us free from the law of sin and death? (2-3) 4. Contrast the concerns of those who walk in the Spirit with the concerns of those who walk in the flesh. (5) 5. What is the end result of carnal mindedness? (6) 6. What is the end result of spiritual mindedness? (6) 7. What causes enmity with God and why? (7) 8. According to verse 8, who cannot please God? 9. According to verse 9, if you are a believer: -What are you not? -What are you in Christ? -What dwells within you? -If you do not have the Spirit, what is the result? 10. If Christ is in you, what are the results? (10) 11. What Spirit dwells within you as a believer and what can that Spirit do for you? (11)

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12. Using verses 12-13, explain what it means to be a debtor to the flesh. 13. How can a believer mortify the deeds of the body? (13) 14. By what are the sons of God recognized? (14) 15. Contrast the two spirits mentioned in verse 15. 16. According to verse 16, who bears witness that we are God's children? 17. What are the results of being children of God? (16-17) 18. If we suffer with Christ, what is the reward? (17-18) 19. For what are all creatures waiting and why? (19-21) 20. From what will all living creatures be delivered and into what will we be delivered? (21) 21. Why and for what is all creation groaning and travailing? (22-23) 22. Summarize what you learn about hope in verses 24-25. 23. Summarize what you learn about the ministry of the Holy Spirit in verses 26-27. 24. According to verse 28, what confidence can you have in difficult times? 25. Explain predestination as discussed in verses 29-30 and in the outline. 26. What is the question and answer in verse 31? 27. What is the question and answer in verse 32? 28. What charges can be brought again the elect of God? (33) 29. Who is the one who justifies? (33) 30. Who is the one who condemns? (34) 31. Who makes intercession for believers? (34) 32. Explain the meaning of verse 36. 33. In what are believers conquerors? (37) 34. How can we live the life of a conqueror? (37) 35. Make a list of the things that cannot separate us from the love of God in Christ Jesus. (35,38-39) 36. What did you learn in this chapter to apply to your life and ministry?

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Romans 9

1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy

Ghost,

2 That I have great heaviness and continual sorrow in my heart.

3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen

according to the flesh:

4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants,

and the giving of the law, and the service of God, and the promises;

5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all,

God blessed for ever. Amen.

6 Not as though the word of God hath taken none effect. For they are not all Israel, which

are of Israel:

7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall

thy seed be called.

8 That is, They which are the children of the flesh, these are not the children of God: but

the children of the promise are counted for the seed.

9 For this is the word of promise, At this time will I come, and Sara shall have a son.

10 And not only this; but when Rebecca also had conceived by one, even by our father

Isaac;

11(For the children being not yet born, neither having done any good or evil, that the

purpose of God according to election might stand, not of works, but of him that calleth;)

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12 It was said unto her, The elder shall serve the younger.

13 As it is written, Jacob have I loved, but Esau have I hated.

14 What shall we say then? Is there unrighteousness with God? God forbid.

15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have

compassion on whom I will have compassion.

16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth

mercy.

17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up,

that I might shew my power in thee, and that my name might be declared throughout all

the earth.

18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to

him that formed it, Why hast thou made me thus?

21 Hath not the potter power over the clay, of the same lump to make one vessel unto

honour, and another unto dishonour?

22 What if God, willing to shew his wrath, and to make his power known, endured with

much longsuffering the vessels of wrath fitted to destruction:

23 And that he might make known the riches of his glory on the vessels of mercy, which he

had afore prepared unto glory,

24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

25 As he saith also in Osee, I will call them my people, which were not my people; and her

beloved, which was not beloved.

26 And it shall come to pass, that in the place where it was said unto them, Ye are not my

people; there shall they be called the children of the living God.

27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as

the sand of the sea, a remnant shall be saved:

28 For he will finish the work, and cut it short in righteousness: because a short work will

the Lord make upon the earth.

29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as

Sodoma, and been made like unto Gomorrha.

30 What shall we say then? That the Gentiles, which followed not after righteousness, have

attained to righteousness, even the righteousness which is of faith.

31 But Israel, which followed after the law of righteousness, hath not attained to the law of

righteousness.

32 Wherefore? Because they sought it not by faith, but as it were by the works of the law.

For they stumbled at that stumblingstone;

33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and

whosoever believeth on him shall not be ashamed.

Part Two: Historical

The Righteousness Of God In His Dealings With Israel And The Nations

9:1-1l:36

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Outline 9:

I. Paul's comments regarding Israel. (1-5)

A. His feelings.

1. I say the truth in Christ.

2. I do not lie.

3. My conscience also bears me witness in the Holy Ghost.

(Paul had been accused of being an enemy of his own people because of his

ministry to the Gentiles. Here, he is refuting that claim.)

B. The intensity of his feelings.

1. I have great heaviness and continual sorrow in my heart.

2. For if I could, I would wish that I was accursed from Christ for my

brethren, my kinsmen according to the flesh. (This implies that Paul also

had spiritual kinsmen that included Gentile believers.)

C. The basis for his feelings. Their purpose in God's plan. (Israel was chosen for

divine purpose, not privilege. They were to reflect the one true God to the nations

of the world, but failed. In New Testament times, the Gospel came to them first and

was rejected.)

Israelites experienced:

1. The adoption.

2. The glory.

3. The covenants.

4. The giving of the law.

5. The service of God.

6. The promises of God.

7. The spiritual heritage of the fathers (Abraham, Isaac, and Jacob).

8. The genealogical line from which Jesus came in the flesh, the one who is

over all.

9. The eternal blessing of God.

II. The rejection of Israel and God's promise. (6-13)

A. Proof that God's Word did not fail. Not as though the Word of God has had

no effect.

B. Proof that the promise is not based only on physical descent from Abraham.

1. For they are not all Israel, which are of Israel (by blood).

2. Neither, because they are the seed of Abraham, are they all

children: but, In Isaac shall your seed be called. (Just because they are of

Abraham's blood line does not mean they are seed.)

3. They which are the children of the flesh are not the children of

God: But the children of the promise are counted for the seed.

(If "seed" meant only Jews, the Gentile nations could not be included.)

C. Proof that the promise is not based on physical descent from Isaac.

1. For this is the word of promise, "At this time I will come, and Sara

shall have a son" (Isaac).

2. And not only this; but when Rebecca also had conceived by one, even by

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our father Isaac:

a The children being not yet born, neither having done any good or

evil, that the purpose of God according to election might stand,

not of works, but of Him that calls.

b. It was said unto her, "The elder shall serve the younger."

(God's purpose for these babies was declared while they were

still in the womb, which is a strong argument against abortion.

God's choice was not based on character or conduct, but on His

sovereign will.)

c. As it is written, "Jacob have I loved, but Esau have I hated."

(This quote is from Malachi 1:2-3. This does not mean that God

hated Esau from birth, but that God hated his attitude and actions

towards the covenant birthright and blessing. Paul is showing God's

sovereignty in Israel's history to illustrate how God can include the

Gentiles as well as the Jews if He desires to do so.)

III. The rejection of Israel and God's justice. (14-18)

A. The question of God's justice.

1. What shall we say then?

2. Is there unrighteousness (injustice) with God?

3. God forbid.

B. The revelation of God's justice.

1. His mercy is revealed by His will. For God said to Moses:

a. I will have mercy on whom I will have mercy.

b. I will have compassion on whom I will have compassion.

c. So then it is not of him that wills, nor of him that runs, but of God

that shows mercy.

2. His judgment is exercised according to His will. For the scripture said unto

Pharaoh, "Even for this same purpose I have raised you up:

a. That I might show my power in you.

b. That my name might be declared throughout all the earth."

(Pharaoh originally hardened his own heart. He sowed a hardened heart,

and reaped the same as judgment from God: Galatians 6:7-8. Even

through a hardened sinner, however, God can accomplish His purposes.)

3. His acts are according to His will: Therefore He has mercy on whom He

will have mercy, and He hardens whom He will.

(The Amplified Bible renders this passage as: "For He says to Moses, I will have mercy

on whom I will have mercy and I will have compassion (pity) on whom I will have

compassion. So then [God's gift] is not a question of human will and human effort, but of

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God's mercy. [It depends not on one's own willingness nor on his strenuous exertion as in

running a race, but on God's having mercy on him.] For the Scripture says to Pharaoh, I

have raised you up for this very purpose of displaying My power in [dealing with] you,

so that My name may be proclaimed the whole world over. So then He has mercy on

whomever He wills (chooses) and He hardens (makes stubborn and unyielding the heart

of) whomever He wills.")

IV. The sovereign power of God. (19-29)

A. The questions regarding God's power. You will then say unto me:

1. "Why does He yet find fault?"

2. "For who has resisted His will?"

(Paul was addressing the idea that if God hardened Pharaoh's heart, then God was

unjust for punishing him.)

B. The right of God to act according to His power.

1. No but, oh man, who are you that you replies against God?

(Who are you to criticize God?)

2. Shall the thing formed say to Him that formed it, "Why have you made

me this way?"

3. Does not the potter have power over the clay, to make from the same lump

one vessel unto honor and another unto dishonor?

C. The purposes of God's power.

1. What if God, willing to show His wrath and to make His power known,

endured with much longsuffering the vessels of wrath fitted to destruction.

2. He did this so that He might make known the riches of His glory on the

vessels of mercy, which He had afore prepared unto glory,

3. Even in us, whom He has called, not of the Jews only, but also of the

Gentiles.

(God prepares us to be vessels of mercy, but by our own sinful choices we become

vessels of wrath. Through Jesus, we can once again become a vessel of mercy.)

D. The demonstration of His power in both Jew and Gentile.

1. The Gentiles.

a. As he said also in Osee (the book of Hosea, for which Osee is the

Greek name), "I will call them my people, which were not my

people; and her beloved, which was not beloved."

b. "And it shall come to pass, that in the place where it was said unto

them, 'You are not my people,' there shall they be called the

children of the living God."

2. The Jews.

a. Esaias (Isaiah) also cried out concerning Israel, "Though the

number of the children of Israel be as the sand of the sea, a remnant

shall be saved."

b. "For He will finish the work, and cut it short in righteousness:

Because the Lord will make a short work upon the earth." (Once

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end-time events begin to unfold, they will happen in rapid

succession.)

c. And as Esaias said before, "Except the Lord of Sabbath had left us

a seed, we would have been make like Sodom and Gomorrah."

(Had it not been for God's mercy, Israel would have been

destroyed like Sodom and Gomorrah.)

V. The failure of Israel to achieve righteousness. (30-32)

A. The results of Israel's failure. What shall we say then?

1. That the Gentiles, who did not follow after righteousness, have attained to

righteousness, even the righteousness imputed by God through faith.

2. That Israel, which followed after the law of righteousness, has not attained

to the law of righteousness.

B. The reason for Israel's failure.

1. They did not seek it by faith, but as it were by the works of the law.

2. They stumbled at that stumbling-stone: As it is written, Behold, I lay in

Sion a stumbling-stone and rock of offence. (The stone over which Jews

have stumbled is believing that Jesus Christ is their Messiah.)

VI. The divine purpose of God's sovereignty. (33)

Whether Jew or Gentile: Whosoever believes on Him shall not be ashamed.

(You won't be disappointed. See also Isaiah 8:14 and 28:16.)

Study questions on chapter 9: 1. What is the relationship between your conscience and the Holy Ghost? (1) 2. What emotion did Paul express in verse 2 and why according to verse 3? 3. What was Paul's desire in verse 3? 4. What do you learn about Israel in verses 4-5? 5. Using verses 6-8, explain who is the seed of Abraham. 6. Explain how the examples of Sara and Rebecca relate to the sovereignty of God. (9-13) 7. Explain the phrase "Esau I have hated." (13 and outline notes) 8. Since God is sovereign, how would you answer the questions in verse 14? How does Paul answer? 9. What is demonstrated by the examples of Moses and Pharaoh? (15-17) 10. What truth is stated in verse 18? 11. What are the questions in verses 19-21 and how are they answered in verses 22-23? 12. What do you learn about the universality of the gospel in verses 24-26? 13. Summarize the prophecies of Isaiah quoted in verses 27-29. 14. Explain the contrasts between Israel and the Gentiles discussed in verses 30-33. 15. Over what has the Jewish people continually stumbled? (33) 16. What did you learn in this chapter to apply to your life and ministry?

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Romans 10

1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

2 For I bear them record that they have a zeal of God, but not according to knowledge.

3 For they being ignorant of God's righteousness, and going about to establish their own

righteousness, have not submitted themselves unto the righteousness of God.

4 For Christ is the end of the law for righteousness to every one that believeth.

5 For Moses describeth the righteousness which is of the law, That the man which doeth

those things shall live by them.

6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who

shall ascend into heaven? (that is, to bring Christ down from above:)

7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the

word of faith, which we preach;

9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart

that God hath raised him from the dead, thou shalt be saved.

10 For with the heart man believeth unto righteousness; and with the mouth confession is

made unto salvation.

11 For the scripture saith, Whosoever believeth on him shall not be ashamed.

12 For there is no difference between the Jew and the Greek: for the same Lord over all is

rich unto all that call upon him.

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13 For whosoever shall call upon the name of the Lord shall be saved.

14 How then shall they call on him in whom they have not believed? and how shall they

believe in him of whom they have not heard? and how shall they hear without a preacher?

15 And how shall they preach, except they be sent? as it is written, How beautiful are the

feet of them that preach the gospel of peace, and bring glad tidings of good things!

16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our

report?

17 So then faith cometh by hearing, and hearing by the word of God.

18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their

words unto the ends of the world.

19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them

that are no people, and by a foolish nation I will anger you.

20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made

manifest unto them that asked not after me.

21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient

and gainsaying people.

Outline 10:

(The discussion of righteousness--right standing before God--is continued.)

I. Israel's refusal to accept God's righteousness. (1-4)

A. Brethren, my heart's desire and prayer to God for Israel is that they might be

saved.

B. For I bear them record that they have a zeal of God, but not according to correct

knowledge.

C. For they, being ignorant of God's (imputed) righteousness:

1. Are going about to establish their own righteousness.

2. Have not submitted themselves unto the righteousness of God.

D. For Christ is the end (the completion, the goal) of the law for righteousness to

everyone that believes. (There is nothing man can add by good works.)

II. Comparison of righteousness by law and by faith. (5-8)

A. Righteousness through keeping the law. For Moses describes the righteousness

which is of the law, that the man which does those things shall live by them.

B. Righteousness through faith. But the righteousness which is of faith speaks on

this wise:

1. Do not say in your hearts:

a. Who shall ascend into heaven--that is, to bring Christ down from

above.

b. Who shall descend into the deep--that is, to bring Christ up again

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from the dead.

2. But what does the Word say? The word is near you, even in your mouth,

and in your heart: That is, the Word of faith, which we preach.

(You don't have to go here and there seeking righteousness or work to achieve it.

It comes through the Word of God and receiving His imputed righteousness.)

III. Righteousness comes through faith. (9-11)

A. If you will confess with your mouth the Lord Jesus, and shall believe in your heart

that God has raised Him from the dead, you shall be saved.

(Your confession must line up with your belief.)

B. For with the heart man believes unto righteousness and with the mouth confession

is made unto salvation. (This is not just reciting a religious creed by rote. It

involves heart-felt belief.)

C. For the scripture says, "Whosoever believes on Him shall not be ashamed."

(Your heart and mouth must come into agreement. You cannot just say you

believe. You must actually believe what you say in your heart.)

IV. Israel's rejection of the universal Gospel. (12-21)

A. The fact of the universal Gospel.

1. For there is no difference between the Jew and the Greek.

2. For the same Lord over all is rich (in mercy and grace) unto all that call

upon Him.

3. For whosoever shall call upon the name of the Lord shall be saved.

(All have sinned. All can be saved.)

B. The proclamation of the universal Gospel.

1. How then shall they call on Him in whom they have not believed?

2. How shall they believe in Him of whom they have not heard?

3. How shall they hear without a preacher?

4. How shall they preach, except they be sent?

5. As it is written, "How beautiful (how welcome) are the feet of them that

preach the gospel of peace, and bring glad tidings of good things!" (Isaiah

52:7).

C. Israel's reaction to the universal Gospel.

1. They disregarded it.

a. But they (Israel) have not all obeyed the gospel.

b. For Esaias (Isaiah) said, "Lord, who has believed our report?"

c. So then faith comes by hearing, and hearing by the Word of God.

(Faith comes by hearing God's Word--not stories, current events,

speculations, or arguments. One must hear, believe, and obey the

message.)

2. They rejected it.

a. But I say, Have they not heard?

b. Yes verily, their sound went into all the earth, and their words unto

the ends of the world.

c. But I say, did not Israel know?

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d. First Moses said, "I will provoke you to jealousy by them that are

not a people, and by a foolish nation I will anger you."

e. But Esaias (Isaiah) is very bold, and said, "I was found of them

that did not seek me; I was made manifest unto them that had not

asked after me."

f. But to Israel he said, "All day long I have stretched forth my hands

unto a disobedient and gainsaying (obstinate, fault-finding)

people."

Study questions on chapter 10: 1. What desire does Paul express in verse 1? 2. What did Israel have and what did they not have? (2) 3. Of what was Israel ignorant? (3) 4. What did Israel try to establish themselves? (3) 5. To whom did Israel refuse to submit? (3) 6. Who is the end of the law for righteousness? (4) 7. What did Moses say regarding the righteousness of the law? (5) 8. Verses 6-7 speak of searching for truth. Where is it futile to search for the truth? Where is truth found according to verse 8? 9. According to verses 9-10, how can a person be saved? Why are both confessing and believing important in salvation? 10. What do you learn about universal salvation in verses 11-13? 11. What questions are asked in verses 14-15 and what are the assumed answers? 12. What does Paul call beautiful in the latter part of verse 15? 13. According to verse 16, does everyone believe when the Gospel is shared? What is the question asked and what is the assumed answer? 14. What is the relation between faith and hearing? (17) 15. Explain the meaning of the prophecies of Moses and Isaiah mentioned in verses 19-20. 16. What did God say about Israel in verse 21?

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17. What did you learn in this chapter to apply to your life and ministry?

Romans 11

1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the

seed of Abraham, of the tribe of Benjamin.

2 God hath not cast away his people which he foreknew. Wot ye not what the scripture

saith of Elias? how he maketh intercession to God against Israel, saying,

3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone,

and they seek my life.

4 But what saith the answer of God unto him? I have reserved to myself seven thousand

men, who have not bowed the knee to the image of Baal.

5 Even so then at this present time also there is a remnant according to the election of

grace.

6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be

of works, then is it no more grace: otherwise work is no more work.

7 What then? Israel hath not obtained that which he seeketh for; but the election hath

obtained it, and the rest were blinded

8(According as it is written, God hath given them the spirit of slumber, eyes that they

should not see, and ears that they should not hear;) unto this day.

9 And David saith, Let their table be made a snare, and a trap, and a stumbling block, and

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a recompence unto them:

10 Let their eyes be darkened, that they may not see, and bow down their back alway.

11 I say then, Have they stumbled that they should fall? God forbid: but rather through

their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

12 Now if the fall of them be the riches of the world, and the diminishing of them the riches

of the Gentiles; how much more their fulness?

13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine

office:

14 If by any means I may provoke to emulation them which are my flesh, and might save

some of them.

15 For if the casting away of them be the reconciling of the world, what shall the receiving

of them be, but life from the dead?

16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the

branches.

17 And if some of the branches be broken off, and thou, being a wild olive tree, wert

graffed in among them, and with them partakest of the root and fatness of the olive tree;

18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root

thee.

19 Thou wilt say then, The branches were broken off, that I might be graffed in.

20 Well; because of unbelief they were broken off, and thou standest by faith. Be not

highminded, but fear:

21 For if God spared not the natural branches, take heed lest he also spare not thee.

22 Behold therefore the goodness and severity of God: on them which fell, severity; but

toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to

graff them in again.

24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed

contrary to nature into a good olive tree: how much more shall these, which be the natural

branches, be graffed into their own olive tree?

25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be

wise in your own conceits; that blindness in part is happened to Israel, until the fulness of

the Gentiles be come in.

26 And so all Israel shall be saved: as it is written, There shall come out of Sion the

Deliverer, and shall turn away ungodliness from Jacob:

27 For this is my covenant unto them, when I shall take away their sins.

28 As concerning the gospel, they are enemies for your sakes: but as touching the election,

they are beloved for the fathers' sakes.

29 For the gifts and calling of God are without repentance.

30 For as ye in times past have not believed God, yet have now obtained mercy through

their unbelief:

31 Even so have these also now not believed, that through your mercy they also may obtain

mercy.

32 For God hath concluded them all in unbelief, that he might have mercy upon all.

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33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable

are his judgments, and his ways past finding out!

34 For who hath known the mind of the Lord? or who hath been his counsellor?

35 Or who hath first given to him, and it shall be recompensed unto him again?

36 For of him, and through him, and to him, are all things: to whom be glory for ever.

Amen.

Outline 11:

I. The remnant of Israel. (1-6)

A. I say then, has God cast away His people (Israel)?

1. God forbid. For I am also an Israelite, of the seed of Abraham, of the tribe

of Benjamin. (Paul was a true Jew by ancestry, rather than just being a

convert.)

2. God has not cast away His people which He foreknew (for whom He had a

divine destiny from the beginning of time).

B. Do you not know what the scripture said of Elias (Elijah):

1. How he made intercession to God against Israel, saying, "Lord, they have

killed your prophets and cast down Your altars; and I am left alone, and

they seek my life."

2. And what was God's answer to him? "I have reserved to myself seven

thousand men, who have not bowed the knee to the image of Baal."

(Always know: You are never alone! God has a people!)

C. Even so, at this present time also there is also a remnant according to the election

of grace (chosen by grace).

1. And if by grace, then it is no more of works: Otherwise grace is no

more grace. (If it is of grace, then it is not works.)

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2. But if it be of works, then is it no more grace: Otherwise work is no

more work. (If it by works, then it is not grace.)

II. The contrast of the remnant with the nation. (7-10)

What then shall we conclude?

A. Israel has not obtained that which he seeks for; but the election (the believing

remnant) has obtained it and the rest were blinded. (The chosen few received the

Gospel; the rest are blinded.)

B. According as it is written, God has given them the spirit of slumber, eyes

that they should not see, and ears that they should not hear unto this day.

(They were spiritually blinded because they did not accept the light of the gospel

when it came to them.)

C. And David said:

1. Let their table be made a snare, a trap, a stumbling block, and a

recompense unto them. (They were trusting in things like kosher foods--

what they ate or didn't eat--instead of having true faith in God.)

2. Let their eyes be darkened, that they may not see, and bow down

their back always. (Spiritual blindness results when spiritual light is

rejected.)

III. The rejection of Israel is not permanent. (11-16)

A. The fall of Israel is not permanent and has a divine purpose.

1. I say then, have they stumbled that they should fall?

2. God forbid, but rather through their fall salvation came unto the

Gentiles (nations) to provoke Israel to jealousy. (They have not fallen in a

way that they won't rise again in God's perfect timing. They will be jealous

when they see what they rejected and lost.)

B. The restoration of Israel will bring universal blessing.

1. Now if the fall of them be the riches of the world, and the diminishing of

them the riches of the Gentiles; how much more will their fullness be?

2. For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I

magnify (emphasize) my office as such.

3. If by any means I may provoke to emulation them which are my flesh, and

might save some of them. (Paul hoped to make his fellow-Jews jealous so

they, too, would receive the Gospel.)

4. For if their casting away be the reconciling of the world, what shall the

receiving of them be (their restoration), but life from the dead?

C. The indication of Israel's future from the past.

1. If the first-fruit (of dough) be holy, the lump is also holy.

2. If the root be holy, so are the branches.

(The word "holy" as used here means Israel was originally set apart by God for

divine purpose. Because they were, we as the branches are also.)

IV. Warnings to the Gentiles. (17-24)

A. Against boastfulness.

1. And if some of the branches be broken off and you, being a wild olive

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tree, were grafted in among them, and with them partake of the root and

fatness of the olive tree, do not boast against the branches.

(The olive tree represents Israel. The wild olive represents the Gentiles,

nations other than Israel.)

2. But if you boast, remember that you do not bear the root, but the root

(Israel) bears you. (New Testament believers come from the root; the root

does not come from us.)

B. Against pride.

1. You might say then, "The branches were broken off, that I might be

grafted in."

2. Well, that is true, but they were broken off because of unbelief and you

stand by faith.

3. Do not be high-minded, but fear (have reverential awe that God did this

for you).

4. For if God did not spare the natural branches, take heed lest He also does

not spare you.

C. Against presumption.

1. Behold therefore the goodness (mercy) and severity (judgment) of God:

a. On them which it fell, severity. (Israel).

b. But toward you, goodness, if you continue in His goodness:

Otherwise you shall also be cut off. (The Gentiles).

c. And they also, if they do not remain in unbelief, shall be grafted in:

For God is able to graft them in again.

d. For if you were cut out of the olive tree which is wild by nature,

and were grafted contrary to nature into a good olive tree: How

much more shall these, which be the natural branches, be grafted

into their own olive tree?

V. The restoration of Israel. (25-32)

A. God's timing for Israel.

1. Brethren, I don't want you to be ignorant of this mystery, lest

you should be wise in your own conceits.

2. That blindness in part (temporary partial blindness) is happened to Israel,

until the fullness of the Gentiles come in.

3. And so all Israel shall be saved. ("All Israel" refers to the nation, not every

single individual.)

B. God's promise to Israel: All Israel shall be saved as it is written:

1. There shall come out of Zion the Deliverer, and shall turn away

ungodliness from Jacob (Isaiah 59:20-21).

2. For this is my covenant unto them, when I shall take away their sins.

C. God's covenant with Israel.

1. As concerning the gospel, they are enemies (of the Gospel) for your sakes.

2. But as touching the election, they are beloved for the fathers' (their

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forefathers) sakes.

3. For the gifts and calling of God are without repentance. (They are

irrevocable.)

D. God's mercy on Israel.

1. For as in times past you have not believed God, yet you have now obtained

mercy through their unbelief.

2. Even so these also who have not believed, through your mercy they also

may obtain mercy.

3. For God has concluded them all (consigned them all) in unbelief, that He

might have mercy upon all.

VI. Praise to God for this supernatural revelation. (33-36)

(Paul's teaching results in worship, as all doctrine and theology should.)

A. The declaration concerning God.

1. Oh the depth of the riches both of the wisdom and knowledge of God.

2. How unsearchable are His judgments and His ways past finding out.

B. The questions about God.

1. For who has known the mind of the Lord? (Isaiah 55:8-9.)

2. Who has been His counselor? (God needs no advisor.)

3. Or who has first given to Him, and it shall be recompensed unto him

again? (Whatever you give, God will out-give you!)

C. The praise to God.

1. All things are:

a. Of Him.

b. Through Him.

c. To Him.

2. To whom be glory forever. Amen.

Study questions on chapter 11: 1. What are the questions and answers regarding Israel in verses 1-2 and 5? 2. What quote from Elijah is given in verses 2-3? 3. What was God's answer to Elijah? (4-5) 4. Explain verse 6 in your own words. 5. What caused Israel's spiritual blindness? (7-8) 6. What does "Let their table be made a snare" mean? (verse 9 and outline notes on point III. C.) 7. How is Israel's condition described in verse 11? 8. How does Israel's fall relate to the Gentiles? (11) 9. Explain verse 12 in your own words. 10. What title did Paul use for himself in verse 13?

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11. What was Paul's goal according to verse 14? 12. How did the "casting away" of Israel result in the reconciling of the world? (15) 13. What do you learn about God's divine purpose in verse 16? 14. What does the olive tree signify? What does the wild olive tree signify? (17 and 24) 15. Why does Paul caution the Gentiles about being proud that they have been grafted in? (18-22) 16. How can believers avoid God's severity? (20-22) 17. What is God able to do again? (23) 18. Explain verse 24. 19. What is one reason Israel is spiritually blind? (25) 20. What does it mean when it says "all Israel shall be saved"? (26) 21. From where will Israel's deliverer come and what will He do? (26) 22. What is God's covenant promise to Israel? (27) 23. Explain verse 28 regarding the relationship between the Jews, Gentiles, and God. 24. Why were the Jews beloved? (28) 25. What do you learn about the gifts and callings of God in verse 29? 26. Explain verses 30-32. 27. What do you learn about God in verses 33-34 and 36? 28. What do you learn about giving to God in verse 35? 29. Verses 33-36 are actually a song of praise to God. How does this song relate to what Paul is teaching in this chapter? 30. What did you learn in this chapter to apply to your life and ministry?

Romans 12

1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a

living sacrifice, holy, acceptable unto God, which is your reasonable service.

2 And be not conformed to this world: but be ye transformed by the renewing of your

mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

3 For I say, through the grace given unto me, to every man that is among you, not to think

of himself more highly than he ought to think; but to think soberly, according as God hath

dealt to every man the measure of faith.

4 For as we have many members in one body, and all members have not the same office:

5 So we, being many, are one body in Christ, and every one members one of another.

6 Having then gifts differing according to the grace that is given to us, whether prophecy,

let us prophesy according to the proportion of faith;

7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching;

8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that

ruleth, with diligence; he that sheweth mercy, with cheerfulness.

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9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

10 Be kindly affectioned one to another with brotherly love; in honour preferring one

another;

11 Not slothful in business; fervent in spirit; serving the Lord;

12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;

13 Distributing to the necessity of saints; given to hospitality.

14 Bless them which persecute you: bless, and curse not.

15 Rejoice with them that do rejoice, and weep with them that weep.

16 Be of the same mind one toward another. Mind not high things, but condescend to men

of low estate. Be not wise in your own conceits.

17 Recompense to no man evil for evil. Provide things honest in the sight of all men.

18 If it be possible, as much as lieth in you, live peaceably with all men.

19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is

written, Vengeance is mine; I will repay, saith the Lord.

20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing

thou shalt heap coals of fire on his head.

21 Be not overcome of evil, but overcome evil with good.

Part Three: Practical

The Righteousness Of God Applied To The Believer's Life

12:1-15:13

Outline 12:

(With this chapter, Paul begins the practical application of the righteousness of God in the lives

of believers by providing guidelines for relationships.)

I. The believer's relationship to God. (l-2)

A. Presentation: Therefore (in light of what has been taught to this point) I

beseech (beg, implore) you therefore, brethren, by the mercies of God, that you

present your bodies a living sacrifice, holy, acceptable unto God, which is your

reasonable (basic and rational) service. (This passage is addressed to brethren--

believers.)

B. Transformation: And do not be conformed to (fashioned after) this world: but be

transformed by the renewing of your mind, that you may prove what is that good,

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acceptable, and perfect will of God. (Transformation speaks of radical change

from the old mind-set. This transformation enables a believer to live and walk

in the will of God. With presentation, your will is conformed to God's will. With

transformation, your mind is transformed.)

II. The believer's relationship to the church. (3-8)

A. They are to be humble.

1. For through the grace given unto me, I say to every man that is among

you, not to think of himself more highly than he ought to think.

2. Instead, think soberly, according to how God has dealt to every man the

measure of faith. (You are no better than other believers. We are all

sinners saved by grace through faith.)

B. They are to relate to other members as part of the same body.

1. For as we have many members in one body, and all members do not have

the same office...

2. So we, being many, are one body in Christ and every one members one of

one another. (Just as the human body, the members of the Body of Christ

are interdependent on one another.)

C. They are to serve according to the gifts given to them. We have gifts differing

according to the grace that is given to us. (We receive spiritual gifts after coming

to know God's grace through salvation.)

1. Whether prophecy, let us prophesy according to the proportion of faith.

(Any message from God and His written Word are included under the term

"prophecy".)

2. Or ministry, let us wait on our ministering. (Ministering is any act of

serving others.)

3. Or he that teaches, on teaching.

4. Or he that exhorts, on exhortation. (Exhortations are strong messages of

comfort, warning, or guidance.)

5. He that gives, let him do it with simplicity.

6. He that rules (leads), let him do it with diligence.

7. He that shows mercy (compassion and kindness), do it with cheerfulness.

III. The believer's relationship to others. (9-21)

A. Love without dissimulation (be sincere, without hypocrisy).

B. Abhor (hate) that which is evil.

C. Cleave (cling to) to that which is good.

D. Be kindly affectionate to each other (as family members would be).

E. Show brotherly love (just as you would to your natural siblings).

F In honor, prefer one another.

G. Do not be slothful (lazy) in business.

H. Be fervent (zealous) in spirit.

I. Serve the Lord (continuously).

J. Rejoice in hope (the hope of all that God has promised).

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K. Be patient in tribulation.

L. Be continually instant in prayer. (Have a prayerful attitude and pray consistently.)

M. Distribute to the needs of the saints.

N. Be given to hospitality.

O. Bless them which persecute you. (Speak blessings on them and pray for them.)

P. Rejoice with them that rejoice.

Q. Weep with them that weep.

R. Be of the same mind one to another (unity).

S. Do not mind high things, but condescend to men of low estate. (Be humble.)

T. Do not be wise in your own conceits. (Do not have an exalted opinion of yourself:

Proverbs 26:12.)

U. Recompense to no man evil for evil.

V. Provide things honest in the sight of all men.

W. Live peaceably with all men as far as you are able. (Some people refuse to live

peaceably, no matter how hard you try. Do all you are able to maintain unity, but

know that with some people this may be impossible. That is why it says "as far as

you are able" you are to live peaceably with others.)

X. Do not avenge yourselves--vengeance is the Lord's He will repay.

(Let God handle it. Vengeance is a judicial function of God. It is not revenge.)

Y. Respond in love and care to your enemy. If he is hungry, feed him. If he is thirsty,

give him a drink. In so doing you will heap coals of fire (shame) on his head.

(See also Proverbs 25:21-22.)

Z. Do not be overcome with evil, but overcome evil with good.

Study questions on chapter 12: 1. What is Paul's appeal in verses 1-2 and to whom is it directed? 2. To whom are we to present our bodies? (2) 3. What kind of service does Paul call such presentation? (2) 4. To what are we not to be conformed? (2) 5. How are we to be transformed? (2) 6. If you renew your mind spiritually, what are the results? (2) 7. What is the admonition in verse 3? 8. What has God dealt to every man? (3) 9. Of what are all believers members? (4-5) 10. Why do the spiritual gifts of believers differ? (6) 11. What are some of the gifts mentioned in verses 6-8 and what instructions are given for their use? 12. What does dissimulation mean in verse 9? 13. What are we to abhor? (9) 14. To what are we to cling? (9)

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15. What should be our attitude towards fellow believers? (10) 16. What should be our conduct in business? (11) 17. What should be the attitude of our spirit? (11) 18. Whom should we continually serve? (11) 19. What guidelines are given in verses 12-13 regarding Christian conduct? 20. What is to be the believer's attitude towards those who persecute them? (14) 21. What is to be our attitude towards those who are happy or sad? (15) 22. What attitudes does Paul encourage in verse 16? 23. How are we to respond to evil? (17) 24. What is to be the believer's testimony in the sight of all men? (17) 25. What should be our goal in regards to relationships with others? (18) 26. What are the instructions given regarding vengeance and wrath in regards to those who do wrong? What is the difference between revenge and God's vengeance? (19) 27. What commands are given regarding the treatment of enemies in verse 20? 28. What tremendous principle is given in the closing verse 21? 29. What did you learn in this chapter to apply to your life and ministry?

Romans 13

1 Let every soul be subject unto the higher powers. For there is no power but of God: the

powers that be are ordained of God.

2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that

resist shall receive to themselves damnation.

3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of

the power? do that which is good, and thou shalt have praise of the same:

4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid;

for he beareth not the sword in vain: for he is the minister of God, a revenger to execute

wrath upon him that doeth evil.

5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

6 For for this cause pay ye tribute also: for they are God's ministers, attending continually

upon this very thing.

7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom

custom; fear to whom fear; honour to whom honour.

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8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled

the law.

9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou

shalt not bear false witness, Thou shalt not covet; and if there be any other commandment,

it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our

salvation nearer than when we believed.

12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness,

and let us put on the armour of light.

13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering

and wantonness, not in strife and envying.

14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the

lusts thereof.

Outline 13:

(The discussion of believers' relationships continues in the next few chapters, dealing with the

government, the church, and the family.)

I. The believer's relationship to the government. (1-7)

A. The reasons for obedience to the government.

1. Let every soul be subject unto the higher powers.

2. For there is no power but of God.

3. The powers that be are ordained of God.

a. Whoever therefore resists the power, resists the ordinance (divine

order set in place) of God.

b. They that resist shall receive to themselves damnation (the

penalties that are due them).

B. The motives for obedience to the government.

1. Rulers are not a terror to good works, but to evil.

a. Would you not be afraid of the powers in authority?

b. Then do that which is good, and you shall have praise of the same.

2. Rulers are the ministers (servants) of God to you for good.

a. But if you do that which is evil, be afraid.

b. For rulers do not bear the sword in vain.

(We live in an evil society, and God-given leaders exist to restrain

evil and promote good. If you obey the law, you need not fear.)

3. Rulers exercise God-given authority.

a. He is the minister of God, a revenger to execute wrath upon him

that does evil.

b. Wherefore you need to be subject to them, not only for wrath, but

also for conscience sake.

c. For this cause pay tribute also: For they are God's ministers,

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attending continually upon this very thing.

(Governments exist to maintain law and order. When a government is corrupt, believers

can respectfully take a stand against evil: Acts 25. We can honor the office

without honoring a corrupt man: Acts 23:4-5. We are not called to retaliation or

rebellion, nor are we called to change society. True change starts in the heart, not in the

seat of government. When men's hearts change, society will change and government will

no longer be corrupt. That is the power of the gospel which we are to share. As

believers, however, we must honor laws of our government that do not conflict with the

laws of God and we should pay our fair share to maintain its services.)

C. The call for obedience to the government: Render therefore to all their dues:

1. Tribute to whom tribute is due.

2. Custom to whom custom is due.

3. Fear (respect) to whom fear is due.

4. Honor to whom honor is due.

(We are held accountable to God in regards to paying legitimate taxes and

fees and honoring our governing leaders.)

II. The believer's religious duties. (8-l0)

A. Owe no man anything, but to love one another: For he that loves another has

fulfilled the law. (This does not mean you cannot make legal financial

transactions--for example, to buy a house. What is prohibited by scripture are

things like robbing others, charging high interest, not paying your debts, etc.)

B. For this is the law:

1. You shall not commit adultery.

2. You shall not kill.

3. You shall not steal.

4. You shall not bear false witness. (This not only means in a court of law,

but includes slander, rumor, and gossip.)

5. You shall not covet.

(If you truly love others, you won't do any of these things.)

C. If there be any other commandment, it is briefly comprehended in this saying,

namely, You shall love your neighbor as yourself.

1. Love works no ill to his neighbor.

2. Love is the fulfilling of the law.

III. The believer's motivation in the hope of the return of Jesus. (11-14)

A. Be alert: Knowing that the time is at hand.

1. It is now high time to awake out of sleep.

2. For our salvation is now nearer than when we believed.

(This is speaking of our final salvation, our deliverance from the power and

presence of sin in this evil world. We are saved from the penalties of sins in the

past; the power of sin in the present; and the presence of sin in the future.)

B. The reason for alertness: The night is far spent, the day is at hand.

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(The "day at hand" is speaking of the day of Christ's return.)

C. An exhortation for alertness.

1. Let us therefore cast off the works of darkness. (Darkness, as used here,

refers to the evil works which men do under the cover of darkness and

which they want to keep secret.)

2. Let us put on the armor of light. (God's righteousness.)

3. Let us walk honestly (properly) in the day:

a. Not in rioting (partying) and drunkenness (drugs, alcohol).

b. Not in chambering and wantonness (immorality and sensuality).

c. Not in strife (contention) and envying (jealousy that begrudges the

success of others).

D. The power to remain alert comes from:

1. Putting on the Lord Jesus Christ.

2. Making no provision for the flesh, (no plan) to fulfill the lusts thereof.

(Note the importance of time. God created time, and He will end it. Therefore, knowing the urgency of the present time: -It is time to awaken out of sleep: 11-12. -It is time to cast off the works of darkness and put on the armor of light: 12. -It is time to walk right: 13. -It is time to put on the Lord Jesus and make no provision for the flesh: 14.) Study questions on chapter 13: 1. To whom are we to be subject and why? (1) 2. When we resist authorities over us, who are we really resisting and what are the results? (2) 3. What is the purpose of authorities that are set by God over us? (3-4) 4. What are these authorities called in verse 4? 5. What does verse 4 teach regarding those who rebel against authority and do evil? (4) 6. Why must a believer be subject to authorities over them? (5-6) 7. How should a believer respond to corrupt government? (outline notes under point I.B. and Acts 5:27-32) 8. What do you learn in verses 6-7 about paying fees required by the government? (6-7)

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9. What command is given in verse 8? 10. What specific commandments are given in verse 9? 11. What summarizes all the other commandments? (latter part of verse 9) 12. What does verse 10 teach regarding godly love? 13. What do we learn about the time in which we live in verses 11-12? 14. How should believers conduct themselves in light of the times in which we live? (12-14) -What should we cast off? (12) -What should we put on? (12 and 14). -For what should we not make provision? (12) -How should we walk? (13) -What six things should we avoid? (13) 15. Review verses 11,12,13, and 14 again and list the contrasts. 16. What did you learn in this chapter to apply to your life and ministry?

Romans 14

1 Him that is weak in the faith receive ye, but not to doubtful disputations.

2 For one believeth that he may eat all things: another, who is weak, eateth herbs.

3 Let not him that eateth despise him that eateth not; and let not him which eateth not

judge him that eateth: for God hath received him.

4 Who art thou that judgest another man's servant? to his own master he standeth or

falleth. Yea, he shall be holden up: for God is able to make him stand.

5 One man esteemeth one day above another: another esteemeth every day alike. Let every

man be fully persuaded in his own mind.

6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day,

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to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God

thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

7 For none of us liveth to himself, and no man dieth to himself.

8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord:

whether we live therefore, or die, we are the Lord's.

9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the

dead and living.

10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for

we shall all stand before the judgment seat of Christ.

11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue

shall confess to God.

12 So then every one of us shall give account of himself to God.

13 Let us not therefore judge one another any more: but judge this rather, that no man put

a stumblingblock or an occasion to fall in his brother's way.

14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but

to him that esteemeth any thing to be unclean, to him it is unclean.

15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy

not him with thy meat, for whom Christ died.

16 Let not then your good be evil spoken of:

17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in

the Holy Ghost.

18 For he that in these things serveth Christ is acceptable to God, and approved of men.

19 Let us therefore follow after the things which make for peace, and things wherewith one

may edify another.

20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that

man who eateth with offence.

21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother

stumbleth, or is offended, or is made weak.

22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself

in that thing which he alloweth.

23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever

is not of faith is sin.

Outline 14:

(This chapter addresses areas of personal choice--sometimes called personal convictions--that are

not specifically addressed in the Word of God. A "weaker" brother is one who struggles with

questionable matters. A "stronger" brother is one who recognizes that spirituality is not a list of

dos and don'ts, but of loving and serving God while enjoying His great gifts.)

I. The proper attitude toward a weaker brother. Receive him that is weak in the faith, but not

to doubtful disputations. (Accept him and receive him into your fellowship without

argument, contention, or passing judgment on him.) (1)

II. Two examples of difficulty. (2-5)

A. The first problem and its solution: Food regulations.

1. One believes that he may eat all things. Another, who is weak, eats herbs.

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a. The one who eats all things should not despise him that does not.

b. He that does not eat should not judge him that eats.

c. God has received them both.

2. Who are you to judge another man's servant?

a. To his own master he stands or falls.

b. Yes, he shall be held up: For God is able to make him stand.

B. The second problem and its solution: Holy days.

1. One man esteems one day above another.

2. Another esteems every day alike.

3. Let every man be fully persuaded in his own mind.

III. Proper attitudes towards personal convictions. (6)

A. He that regards the day, regards it unto the Lord.

B. He that does not regard the day, regards it not to the Lord.

C. He that eats, eats to the Lord, for he gives God thanks.

D. He that does not eat, does not eat to the Lord and also gives God thanks.

(What makes food or a certain day holy or unholy is how we relate personal

convictions to the Lord.)

IV. The motivation for proper attitudes towards others. (7-9)

A. For none of us lives to himself, and no man dies to himself.

(Your life always affects others.)

B. For whether we live, we live unto the Lord; and whether we die, we die unto the

Lord: Whether we live therefore, or die, we are the Lord's.

C. For to this end Christ both died, rose, and revived (resurrected) that He might be

Lord of both the dead and the living.

V. The rebuke for judging others. (l0-l2)

A. The questions introducing the rebuke:

1. But why do you judge your brother?

2. Why do you set at nought your brother? (Consider him as nothing.)

B. The basis for the rebuke: For we shall all stand before the judgment seat of Christ.

For it is written, As I live, says the Lord:

1. Every knee shall bow to me.

2. Every tongue shall confess to God.

3. Every one of us shall give account of himself to God.

VI. Exhortation to not judge other believers. (13)

A. Let us not, therefore, judge one another anymore.

B. Judge this rather: That no man put a stumbling-block or an occasion to fall in

his brother's way.

VII. The apostle's conviction concerning foods. (l4)

A. I know and am persuaded by the Lord Jesus, that there is nothing unclean of itself.

B. But to him that esteems anything to be unclean, to him it is not clean.

VIII. The application of this conviction to conduct. (15-20)

A. But if your brother is grieved (injured spiritually) by your eating meat, how can

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you not walk in love? Do not destroy him, for whom Christ died, with your

eating of meat.

B. Do not let your good be evil spoken of:

1. For the Kingdom of God is not meat and drink; but it is righteousness, and

peace, and joy in the Holy Ghost.

2. For he that serves Christ in these things is acceptable to God and

approved of men. (This does not mean all men will love you, but that they

will respect your godly reputation whether they show it or not.)

C. Let us therefore follow after (eagerly pursue) the things which make for peace and

things with which we may edify (encourage) another.

D. For meat does not destroy the work of God. (Salvation does not depend upon

whether or not you eat meat or other similar personal convictions.)

E. All things are indeed pure, but it is evil for that man who eats with offence

(offending his own conscience or offending others).

IX. The guiding principle for a strong brother. It is good neither to eat flesh, drink wine,

or do nor anything whereby your brother might stumble, is offended, or is made weak.

(21)

X. An appeal to both the strong and weak. (22-23)

A. Do you have faith? Have it (your personal convictions) to yourself before God.

B. Happy is the person who does not condemn himself in the things which he allows.

C. He that doubts is damned (condemned) if he eats, because he does not eat in faith.

D. For whatsoever is not of faith is sin.

(Be convinced that what you are doing is okay for you to do. Whatever we do

without being convinced of God's approval is not of faith, and is sin to us.)

(This chapter concerns personal convictions and the danger of imposing your convictions on

others and/or judging others because their convictions are different than yours. This chapter is

not speaking of doctrinal truths in the Word of God or standards of right and wrong to which we

all must adhere. The examples of eating meat and keeping the Sabbath are used because these

were subjects of debate at the time the book of Romans was written. Believers should respect the

convictions of others. For example, one man who struggled with pornography got rid of his

computer because of the temptation to look at sinful pictures on it. This does not mean all

believers must get rid of their computers. This passage encourages us to respect the convictions

of others, to refrain from judging them, and to be fully persuaded of our own convictions.)

Study questions on chapter 14: 1. What is meant by the term "a weaker brother"? (Introduction to outline.) 2. How are believers admonished to receive brothers and sisters in the faith? (1) 3. What controversial practice is discussed in verses 2-3? 4. What question is asked in verse 4 and what is the answer? 5. What controversial practice is discussed in verses 5-6? 6. Summarize the principle taught in verses 7-8. 7. What do you learn about Christ in verse 9?

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8. What questions are asked in verse 10 and what answers are given in verses 10-12? 9. Before whom shall everyone eventually bow and whom shall every tongue confess? (11) 10. To whom shall every one give account? (12) 11. What is taught regarding judgment in verse 13? 12. What principle of liberty is taught in verse 14? 13. How should you respond to a "weaker brother" who might object to your personal convictions? (15,21) 14. What do you learn about the Kingdom of God in verse 17? 15. According to verses 17-18, of whom does God approve? 16. Instead of judging others, with what should we be concerned? (13,17-18) 17. After what is a true believer to follow? (19) 18. How are you to determine your own personal convictions? (20,22-23) 19. What did you learn in this chapter to apply to your life and ministry?

Romans 15

1 We then that are strong ought to bear the infirmities of the weak, and not to please

ourselves.

2 Let every one of us please his neighbour for his good to edification.

3 For even Christ pleased not himself; but, as it is written, The reproaches of them that

reproached thee fell on me.

4 For whatsoever things were written aforetime were written for our learning, that we

through patience and comfort of the scriptures might have hope.

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5 Now the God of patience and consolation grant you to be likeminded one toward another

according to Christ Jesus:

6 That ye may with one mind and one mouth glorify God, even the Father of our Lord

Jesus Christ.

7 Wherefore receive ye one another, as Christ also received us to the glory of God.

8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to

confirm the promises made unto the fathers:

9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I

will confess to thee among the Gentiles, and sing unto thy name.

10 And again he saith, Rejoice, ye Gentiles, with his people.

11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign

over the Gentiles; in him shall the Gentiles trust.

13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in

hope, through the power of the Holy Ghost.

14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness,

filled with all knowledge, able also to admonish one another.

15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting

you in mind, because of the grace that is given to me of God,

16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of

God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy

Ghost.

17 I have therefore whereof I may glory through Jesus Christ in those things which pertain

to God.

18 For I will not dare to speak of any of those things which Christ hath not wrought by me,

to make the Gentiles obedient, by word and deed,

19 Through mighty signs and wonders, by the power of the Spirit of God; so that from

Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.

20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should

build upon another man's foundation:

21 But as it is written, To whom he was not spoken of, they shall see: and they that have not

heard shall understand.

22 For which cause also I have been much hindered from coming to you.

23 But now having no more place in these parts, and having a great desire these many

years to come unto you;

24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my

journey, and to be brought on my way thitherward by you, if first I be somewhat filled

with your company.

25 But now I go unto Jerusalem to minister unto the saints.

26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for

the poor saints which are at Jerusalem.

27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been

made partakers of their spiritual things, their duty is also to minister unto them in carnal

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things.

28 When therefore I have performed this, and have sealed to them this fruit, I will come by

you into Spain.

29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of

the gospel of Christ.

30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the

Spirit, that ye strive together with me in your prayers to God for me;

31 That I may be delivered from them that do not believe in Judaea; and that my service

which I have for Jerusalem may be accepted of the saints;

32 That I may come unto you with joy by the will of God, and may with you be refreshed.

33 Now the God of peace be with you all. Amen.

Outline 15:

(An appeal for unity.)

I. An appeal for unity. (1-2)

A. Support a weaker brother or sister: We then that are strong ought to bear the

infirmities of the weak, and not to please ourselves. (Do not just tolerate

the weak, but support them tenderly.)

B. Edify your neighbors. Let every one of us please his neighbor for his good to

edification (build them up spiritually).

II. Biblical examples of unity. (3-4)

A. Christ's example: For even Christ did not please Himself; but, as it is written,

"The reproaches of them that reproached you fell on me."

B. Other examples in the Word: For whatsoever things were written aforetime were

written for our learning that we, through patience and comfort of the scriptures,

might have hope (Every example in God's Word is for our benefit.)

III. A prayer for unity. (5-7)

A. Now may the God of patience and consolation grant you to be likeminded one

toward another according to Christ Jesus.

B. That you may with one mind and one mouth glorify God, even the Father

of our Lord Jesus Christ.

C. Wherefore receive (accept) one another, as Christ also received us to the glory of

God. (Set your mind to maintain unity in the same way that Jesus restored unity

between man and God. When you accept one another in unity, God is glorified.)

IV. An illustration of unity: Christ's relation with both Jews and Gentiles. (8-12)

A. Now I say that Jesus Christ was a minister of the circumcision for the truth of

God, to confirm the promises made unto the fathers. (Jesus came to the Jews to

confirm prophecy, but He also extended salvation to the Gentiles.)

B. And that the Gentiles might glorify God for His mercy; as it is written, "For this

cause I will confess You among the Gentiles and sing unto Your name."

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(Deuteronomy 32:43.)

C. And again He says, "Rejoice, you Gentiles, with His people." (Psalm 117:1.)

D. And again, "Praise the Lord, all you Gentiles and laud Him all you people.

E. And again, Esaias said, "There shall be a root of Jesse, and He that shall rise to

reign over the Gentiles; in Him shall the Gentiles trust." (Isaiah 11:10. The root

refers to Jesus Christ being a descendent of the line of Jesse and his son, David.)

V. The apostolic prayer. (13)

A. Now may the God of hope fill you with all joy and peace in believing.

B. That you may abound in hope, through the power of the Holy Ghost.

(Unity results in joy, peace, hope, and power.)

The Conclusion

15:14-16:20

VI. Paul speaks about this epistle which he has written to Roman believers. (14-16)

A. His confidence in them: I am persuaded of you, my brethren, that you are

full of goodness, filled with all knowledge, able also to admonish one another.

B. His boldness in writing them: Nevertheless, I have written this epistle more boldly

unto you in some sort, as putting you in mind (in remembrance of these things),

because of the grace that is given to me of God.

C. His commission to minister to them: That I should be the minister of Jesus Christ

to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles

might be acceptable, being sanctified by the Holy Ghost.

VII. His authorization for writing. (17-19)

A. His personal experience with Christ: I have therefore whereof I may glory through

Jesus Christ in those things which pertain to God.

B. His humility: For I will not dare to speak of any of those things which Christ has

not wrought (accomplished) by me. (Paul did not boast in what he had done, but

in what God had done through him.)

C. His ministry to the Gentiles: To make the Gentiles obedient by word and deed.

D. His anointing for ministry: Through mighty signs and wonders, by the power of

the Spirit of God.

VIII. His purposes for ministry: (19-21)

A. To preach the Gospel: So that from Jerusalem and round about unto Illyricum, I

have fully preached the Gospel of Christ.

B. To reach the unreached.

1. I have strived to preach the gospel, not where Christ was named, lest I

should build upon another man's foundation.

2. But as it is written, "To whom He was not spoken of, they shall see: and

they that have not heard shall understand."

IX. His personal plans. (22-29)

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A. Unfulfilled desires:

1. For which cause also I have been hindered from coming to you.

2. But now I have no more place in these parts, and I have had a great desire

these many years to come unto you. (Paul felt his work was done where

he was and he longed to visit the Roman church.)

B. His plans to visit Spain and Rome.

1. Whenever I take my journey into Spain, I will come to you.

2. For I trust to see you in my journey and to be brought on my way

by you, if first I be somewhat filled with your company. (He is saying that

his visit with them will encourage him on his mission.)

C. His immediate plans.

1. But now I go unto Jerusalem to minister unto the saints.

2. For it has pleased them of Macedonia and Achaia to make a certain

contribution for the poor saints which are at Jerusalem. It has pleased

them, and their debtors they are.

3. For if the Gentiles have been made partakers of Israel's spiritual things,

their duty is also to minister unto them in carnal things.

(See 2 Corinthians 8:1-15. We have a financial responsibility to those who

minister to us, as well as to the poor. For detailed teaching on biblical financial

principles, see the Harvestime course entitled "Divine Provision.")

D. His future plans.

1. When I have done this and have sealed (delivered) to them this fruit (this

offering), I will come by you into Spain.

2. And I am sure that, when I come unto you, I shall come in the fullness of

the blessing of the gospel of Christ.

(There is no biblical record of Paul going to Spain, but at the conclusion of his life he

said "I have finished my course", so we can assume he did so since Spain was on his

spiritual itinerary.)

X. His requests for prayer. Now I beseech you, brethren, for the Lord Jesus Christ's sake

and for the love of the Spirit, that you strive together with me in your prayers to God

for me. (30-32)

A. That I may be delivered from them in Judaea that do not believe.

B. That my service which I have for Jerusalem may be accepted by the saints.

C. That I may come unto you with joy by the will of God.

D. That I may be refreshed with you.

XI. A benediction of blessing: Now the God of peace be with you all. Amen. (33)

(In this epistle, Paul frequently uses the word "amen", which means "so be it." See

Romans 1:25; 9:5; 11:36;15:33; and 16:20,24, and 27.)

Study questions on chapter 15: 1. What is the responsibility of stronger Christian brethren? (1) 2. What should be our goal towards all others, referred to in this verse as our neighbors?

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(2-3) 3. What do we learn in verse 4 about the purpose of biblical examples? 4. What are three results of the Word in our lives? (4) 5. What guidelines are given concerning the believer's mind in verses 5-6? 6. How should believers receive one another? (7) 7. Verse 8 says Jesus was a minister of the circumcision. What does this mean? What prophetic word did it fulfill? 8. Summarize Christ's ministry to the Gentiles as recorded in verses 9-12. 9. What is Paul's prayer for the Romans in verse 13? 10. Of what things is Paul persuaded? (14) 11. For what purpose was this epistle written to the Romans? (15-16) 12. In what does Paul glory and in what does he refuse to glory? (17-18) 13. Where had Paul preached the Gospel and what had accompanied his ministry? (18-19) 14. Where did Paul desire to share the Gospel? (20-21) 15. Why had Paul not yet come to see the Romans? (22) 16. According to verses 23-29, what were Paul's future plans? 17. Summarize Paul's prayer requests as detailed in verses 30-32. 18. What spiritual blessing did Paul bestow on the Romans? (33) 19. What did you learn in this chapter to apply to your life and ministry?

Romans 16

1 I commend unto you Phebe our sister, which is a servant of the church which is at

Cenchrea:

2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever

business she hath need of you: for she hath been a succourer of many, and of myself also.

3 Greet Priscilla and Aquila my helpers in Christ Jesus:

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4 Who have for my life laid down their own necks: unto whom not only I give thanks, but

also all the churches of the Gentiles.

5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is

the firstfruits of Achaia unto Christ.

6 Greet Mary, who bestowed much labour on us.

7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note

among the apostles, who also were in Christ before me.

8 Greet Amplias my beloved in the Lord.

9 Salute Urbane, our helper in Christ, and Stachys my beloved.

10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' household.

11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which

are in the Lord.

12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis,

which laboured much in the Lord.

13 Salute Rufus chosen in the Lord, and his mother and mine.

14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are

with them.

15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints

which are with them.

16 Salute one another with an holy kiss. The churches of Christ salute you.

17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to

the doctrine which ye have learned; and avoid them.

18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good

words and fair speeches deceive the hearts of the simple.

19 For your obedience is come abroad unto all men. I am glad therefore on your behalf:

but yet I would have you wise unto that which is good, and simple concerning evil.

20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord

Jesus Christ be with you. Amen.

21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute

you.

22 I Tertius, who wrote this epistle, salute you in the Lord.

23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the

city saluteth you, and Quartus a brother.

24 The grace of our Lord Jesus Christ be with you all. Amen.

25 Now to him that is of power to stablish you according to my gospel, and the preaching of

Jesus Christ, according to the revelation of the mystery, which was kept secret since the

world began,

26 But now is made manifest, and by the scriptures of the prophets, according to the

commandment of the everlasting God, made known to all nations for the obedience of

faith:

27 To God only wise, be glory through Jesus Christ for ever. Amen.

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Outline 16:

(Final greetings and instructions from Paul.)

I. Personal comments. (1-16)

A. Phoebe.

1. Commendation: I commend unto you Phoebe:

a. Our sister.

b. A servant of the church which is at Cenchrea.

(The word "servant" as used here means "deacon". She

was a deaconess in the church.)

c. A succourer (helper, nurturer) of many, including Paul.

2. Command:

a. Receive her in the Lord, as becomes saints.

b. Assist her in whatever business she has need of you.

(The epistle of Romans was delivered to the church by Phoebe. She was probably

a convert from the worship of Diana, as Phoebe was one of the names of Diana.)

B. Greetings.

1. Greet Priscilla and Aquila. (See Acts 18:1-6, 12-17, 24-26.)

a. My helpers in Christ Jesus.

b. Who have laid down their own necks for my life.

c. Unto whom I not only give thanks, but also all the churches

of the Gentiles.

d. Likewise greet the church that is in their house.

(House churches were common in the first church.)

2. Salute my well-beloved Epaenetus, who is the first-fruits of Achaia

unto Christ. (Apparently Epaenetus was Paul's first convert in the

Roman province of Achaia.)

3. Greet Mary, who bestowed much labor on us.

4. Salute Andronicus and Junia:

a. My kinsmen. (They possibly were from the same tribe as Paul

and that is why he refers to them as kinsmen.)

b. Once fellow-prisoners with me.

c. Notable among the apostles.

d. Who also were in Christ before me. (They came to Jesus

before Paul did.)

5. Greet Amplias my beloved in the Lord.

6. Salute Urbane, our helper in Christ.

7. Salute Stachys my beloved.

8. Salute Apelles tried and proven in Christ.

9. Salute them which are of Aristobulus' household (probably servants

who believed).

10. Salute Herodion my kinsman. (He was possibly of the same tribe as Paul

and that is why he refers to him as a kinsman.)

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11. Greet them that be of the household of Narcissus, which are in the

Lord. (This may infer that some of this household were not in the

Lord.)

12. Salute Tryphena and Tryphosa, who labor in the Lord.

(Women whose names mean delicate and dainty, yet they were

powerful laborers in the Lord.)

13. Salute the beloved Persis, which labored much in the Lord.

14. Salute Rufus, chosen in the Lord, and his mother and mine.

(Rufus' mother was a spiritual mother to Paul. Spiritual "mothering" or

mentoring by godly women is greatly needed in the church today.)

15. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the

brethren which are with them.

16. Salute Philologus, Julia, Nereus and his sister, and Olympas, and

all the saints which are with them.

17. Salute one another with an holy kiss.

18. The churches of Christ salute you.

II. A concluding warning to believers at Rome. (17-20)

A. The warning.

1. Now I beseech you, brethren, mark them (take note of them) which

cause divisions and offences contrary to the doctrine which you have

learned and avoid them.

2. For they that are such as do not serve our Lord Jesus Christ, but their own

belly. (They serve their own purposes.)

3. By good words and fair speeches they deceive the hearts of the simple.

4. For your obedience is come abroad unto all men. I am glad therefore on

your behalf.

5. But yet I would have you wise unto that which is good (the Word of God),

and simple concerning evil.

B. Assurance of victory.

1. And the God of peace shall bruise (crush) Satan under your feet shortly.

2. The grace of our Lord Jesus Christ be with you. Amen.

III. Greetings from his companions. (21-23)

A. Timotheus my fellow-worker, and Lucius, Jason, and Sosipater, my kinsmen

(probably of the same Jewish tribe), salute you.

B. Tertius, who wrote this epistle (as the Holy Spirit directed Paul to dictate it),

salutes you in the Lord.

C. Gaius, my host, and the whole church, salute you.

D. Erastus the chamberlain of the city salutes you.

E. Quartus, a brother, also salutes you.

IV. The concluding benediction. (24-27)

A. Grace bestowed: The grace of our Lord Jesus Christ be with you all. Amen.

B. The closing praise to God for His:

1. Power: Now to Him that has the power to establish you according to my

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gospel, and the preaching of Jesus Christ.

2. Revelation: According to the revelation of the mystery, which was kept

secret since the world began but is now made manifest:

a. By the scriptures of the prophets.

b. According to the commandment of the everlasting God.

c. Made known to all nations for the obedience of faith.

3. Glory: To the only wise God be glory through Jesus Christ forever. Amen.

(Mystery, as used in the epistles, refers to God's reaching both Jews and Gentiles through their redemption in Christ Jesus. The mystery was concealed for ages, but is now revealed. The mystery is how the Gentiles are fellow-heirs with the believing Jews, belonging to the same spiritual body, and sharing with them in the promises of God.)

Study questions on chapter 16: 1. What do you learn about the following people in verses 1-15 and 21-23 and the

outline notes. -Phoebe.

-Priscilla and Aquila.

-Epaenetus.

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-Mary.

-Andronicus and Junia.

-Amplias.

-Urbane.

-Stachys.

-Apelles.

-Those of Aristobulus' household.

-Herodion.

-Those of the household of Narcissus.

-Tryphena and Tryphosa.

-Persis.

-Rufus.

-Asyncritus, Phlegon, Hermas, Patrobas, Hermes.

-Philologus, Julia, Nereus, and Olympas.

-Timotheus.

-Lucius, Jason, and Sosipater.

-Tertius.

-Gaius.

-Erastus.

-Quartus.

2. From whom does Paul extend greetings in verse 16? 3. According to verse 17, who is to be marked and avoided? 4. Why are these people to be avoided? (18) 5. What reputation did the Roman believers have among "all men"? (19) 6. What desire does Paul express for the Romans in verse 19? 7. Who will bruise Satan under our feet shortly? (20) 8. What blessing does Paul declare over the Romans in verses 20 and 24? 9. How does a believer become established in Christ? (25) 10. What is the mystery kept secret since the world began which is now manifest? (25-26) 11. According to whose commandment and to whom is this mystery being made known? (25-26) 12. What do you learn about God in verse 27 and His relationship to Jesus Christ? 13. What did you learn in this chapter to apply to your life and ministry?

SUPPLEMENTAL ONE MISCELLANEOUS STUDIES

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l. Romans provides a detailed record of God's hatred of sexual perversion: 1:18-32.

2. Romans gives a detailed explanation of the dealings of God with the nation of Israel

in the past, present, and future. Review chapters 9-11.

3. Romans contains four benedictions or blessings which close portions of the book. See

11:33-36; 15:30-33; 16:20; and 16:24-27.

4. There are three deaths mentioned in the book of Romans:

-Dead to sin, alive to God: 6:11

-Dead to the law, married to Christ: 7:4

-Dead to control of the flesh, led by the Spirit: 8:13

SUPPLEMENTAL STUDY TWO YOUR SPIRITUAL CLOTHING

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I. Introduction.

A. Clothing in the natural world: Matthew 6:31-32; I Peter 3:2-3

B. Clothing in the spiritual world: Genesis 45:22

C. Romans 13:14 advises believers to "put on the Lord."

This is a study of the spiritual clothing that all believers should put on.

II. The importance of garments: Genesis 3:7, 21

III. Our garments apart from Christ:

A. They are cursed: Psalms 109:19

B. They are spotted: Jude 23

C. They are defiled: Revelation 3:4

D. They are moth-eaten: James 5:2

E. They are shameful: Psalms 132:18

F. They are deceitful: Zechariah 13:4

G. They are violent: Psalms 73:6

H. They are strange: Zephaniah 1:8

I. They are filthy: Zechariah 3:3-5

J. They are covetous: 1 Thessalonians 2:5

K. They are malicious: 1 Peter 2:l6

L. They are transparent: John 15:22; Revelation 3:17

IV. The care of our spiritual garments:

A. We are responsible for keeping our own spiritual clothing in good

order: Revelation 16:15

B. We cannot put new clothes on top of the old: Matthew 9:16

C. We cannot wear second hand clothes: Revelation 7:14

D. We must heed the warning labels: Matthew 7:15; 23:5

V. Our spiritual clothing. We must put on:

A. The garment of salvation: Isaiah 61:10; 2 Chronicles 6:41

B. The garment of praise: Isaiah 61:3

C. The robe of righteousness: Isaiah 61:10

D. The garment of humility: 1 Peter 5:5

E. The garment of power: Luke 24:49

F. The clothing of love: Colossians 3:14

G. Spiritual armor: Ephesians 6:11-18

H. The nature of God: Colossians 3:12

I. The new man: Ephesians 4:24

J. Jesus Christ: Romans 13:14

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SUPPLEMENTAL STUDY THREE THE MYSTERIES OF GOD

The word "mystery" is used frequently in Romans and many of the other epistles. The mysteries of God are hidden truths known only by divine revelation.

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One of the great mysteries referred to in the epistles is the revelation of God's reaching both Jews and Gentiles through redemption in Christ Jesus. This plan was concealed for ages, but is now revealed. The mystery is how the Gentiles are fellow-heirs with the believing Jews, belonging to the same spiritual body, and sharing with them in the promises of God.

Here is a list of some of the spiritual mysteries revealed through God's Word.

The mysteries of the Kingdom of Heaven: Mark 4:11

The mystery of the Gospel: Ephesians 6:19

The mystery of Israel's blindness and restoration: Romans 11:25-27

The mystery of God's will: Ephesians 1:9-10

The mystery of the resurrection: 2 Corinthians 15:51-52

The mystery of Christ dwelling in believers: Colossians 1:26-27

The mystery of the church composed of Jews and Gentiles: Ephesians 3:4-6

The mystery of the church as the bride and Body of Christ: Ephesians 5:30-32

The mystery of iniquity and sin: 2 Thessalonians 2:7

The mystery of Christ coming to earth in human flesh: Colossians 2:2,9

The mystery of godliness: 1 Timothy 3:16

The mystery of faith: 1 Timothy 3:9

The mystery of the seven stars: Revelation 1:20

The mystery of Babylon in the end-times: Revelation 17:5-7

The final mystery: Revelation 10:7

Some mysteries of God are revealed to us, others are not:

The secret things belong unto the Lord our God: but those things which are revealed belong unto

us and to our children for ever, that we may do all the words of this law.

(Deuteronomy 29:29)