Lecture One: General Epistles - Hebrews

General Epistles: Hebrews

Background

Author: 

The text does not mention the name of its author, but was traditionally attributed to Paul the Apostle. However, doubt on Pauline authorship is seen very early on in the Roman Church as reported by Eusebius. Modern biblical scholarship considers its authorship unknown, perhaps written in deliberate imitation of the style of Paul. Although the writer's style reflects some characteristics of Paul's writing, there are some differences. 

Audience: 

Scholars believe it was written for Jewish Christians who lived in Jerusalem.

Context: 

Its purpose was to exhort Christians to persevere in the face of persecution. At this time, certain believers were considering turning back to Judaism (the Jewish system of law) to escape being persecuted for accepting Christ as their savior, now following this system of grace (saved by Jesus' sacrifice on the cross).

Themes: 

The theme of the epistle is the doctrine of the person of Christ and his role as mediator between God and humanity. 

Chapter 1 

We start with an introduction about God's final revelation ('word') through his son and how the son is superior to angels. 

The writer attests that God spoke decisively to Israel through the prophets and that he finally and fully revealed his character and will by his son, with the greatness and absolute superiority over the angels, the supernatural beings considered by Israel to be closest to God. 

The writer says, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds.” 

While the Old Testament revelation in time past came at many times throughout the history of Israel and in various ways such as 'dreams, visions and angelic messages', the ultimate revelation in these last days of human history came through Jesus Christ as the Son of God, who was with God from the beginning and through whom God made the universe (basically 'the whole universe of space and time'. The Son is also appointed as the heir of all things to possess and rule over 'all that was created through him'. 

The writer says of Jesus: “who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.”

The Son reveals in his person what God is really like.

When the writer says that Jesus "Sat down at the right hand of the Majesty on high" he is referencing the language of Psalm 110 and describing an image of the heavenly enthronement of the Son of God which is the sequel of his atoning work. 

The writer than discusses the Son's Superiority to Angels. The reference to the heavenly enthronement of the Son in the previous part is followed by the explanation of his position to the angelic world, using Psalm 110 as the framework to understand various other Old Testament texts. 

He asks: 

“For to which of the angels did He ever say:
‘You are My Son,
Today I have begotten You’?

And again:

‘I will be to Him a Father,
And He shall be to Me a Son’?” 

The writer also references Psalm 2 because of the prophecy pertaining to the Messiah as the Son of David, as well as 2 Samuel 7 which he understands as the theological basis of God's special promise to David and his dynasty. 

He refers to Psalm 97, saying: 

“And again, when He brings the firstborn into the world, He says:
‘Let all the angels of God worship Him.’” 

And he refers to Psalm 104 as well: 

“And of the angels He says:
‘Who makes His angels spirits
And His ministers a flame of fire.’” 

And he adds: 

“But to the Son He says:
‘Your throne, O God, lasts forever and ever;
a scepter of righteousness is the scepter of Your kingdom.
You have loved righteousness and hated wickedness;
therefore God, Your God, has anointed You
with the oil of gladness more than Your companions.’” 

And he refers to Psalm 110 again, asking: 

“But to which of the angels has He ever said:
‘Sit at My right hand,
Till I make Your enemies Your footstool’?” 

Jesus also quoted Psalm 110 in Matthew’s Gospel and applied it to the Messiah, who is greater than angels, because “the angels do not exercise the authority and rule of the Son”. 

Chapter 2 

This chapter begins with the implications for responding to God's Son. 

The first paragraph, the first of several warning passages, gives the direct practical consequences of the previous chapter, which can be a positive encouragement (pay more careful attention to what we have heard) or a negative attitude (drift away). The writer and readers were not part of the first generation of Christians when the gospel of salvation was first “announced by the Lord – that is, Jesus Christ – and was confirmed by those who heard him”, but they certainly received it from those who had obtained it from Jesus with the affirmation from God by “signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will.” 

The writer then discusses the subjection and glorification of the Son. The writer says, “For He has not put the world to come, of which we speak, in subjection to angels.”

"The world to come" recalls Israel's hope for "a glorious age to come", with the renewal of creation through the establishment of 'new heavens and new earth' (see Isaiah 65) which is sometimes specifically associated with the work of the Messiah (see Isaiah 11). 

The writer then discusses the benefits of the believers. He says, “Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.” This the first time the title "High Priest" is given to Jesus in this epistle, and this is going to be the theme of the next major division (3:1–5:10). Here it is linked closely with the teaching that he had to be “made like his brothers” in every way.

The writer says, “For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.” We know that at the beginning of his public ministry and a little before his death, Jesus was tempted by Satan; also throughout his life he endured poverty, with slight from his own relatives, a general contempt among men, often tempted by the Jews with ensnaring questions, later was deserted by his followers, by his own disciples, even by his God and Father; enduring great pains of body, anguish of mind, then lastly death itself.

The writer says this was "to aid those who are tempted" and that only because he shared human nature, experienced human frailty and suffered when he was tempted, so Jesus is able to provide the appropriate help. 

Chapter 3 

This chapter contains the comparison of Moses to Jesus ('the Son'), as well as the application and warning for the congregation. The writer points to Moses and Jesus as examples of faith. The faithfulness of Jesus to God as the one who appointed him is paralleled with the faithfulness of Moses, inviting us to completely trust Jesus. 

The writer says, “Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus, who was faithful to Him who appointed Him, as Moses also was faithful in all His house.”

The phrase "holy brethren" or "holy brothers" suggests a family relationship between true believers, both men and women, as 'pilgrims' who share in the heavenly calling to reign with Jesus Christ in “the world to come”. 

The writer also discusses Moses' foundational role as the revealer of God's will to Israel. 

He writes, “For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house.” "The house" or "the temple", may refer to Zechariah 6:12-13 pointing to Christ who is the builder, foundation, and cornerstone of "the church", where he is glorified.

The writer then calls the readers to faithfulness. The Holy Spirit, who is acknowledged as the one spoken “through David” in Psalm 95, continues to speak to generations of Christians and warn them to “make each day a fresh ‘Today’ to hear his voice and live”.

Chapter 4 

This chapter contains the admonition to press on toward 'God's Rest' and a reflection on the power of God's Word. 

The writer continues to calls the readers to faithfulness. He quotes David, saying: 

"Today, if you will hear His voice,
Do not harden your hearts." 

David is explicitly named to have written these words from Psalm 95, which happened long after the Israelites already enjoyed rest and had been established in Canaan under the leadership of Joshua. Therefore, this day ("Today") is another day in the future for God's people to enter a heavenly rest, beyond the enjoyment of life in the land of Israel. 

The writer says, “For if Joshua had given them rest, then He would not afterward have spoken of another day.” The "rest" experienced by the Israelites in the time of Joshua was “an earthly anticipation of the ultimate, heavenly rest”, an old covenant promise that is fulfilled in a transformed way by Jesus Christ. 

He writes, “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.”

He then talks about the compassion of Christ. The characteristic term of this section is 'High Priest', which links to the beginning of the previous section as an introduction to the new segment. 

He writes, “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” 

Chapter 5 

This chapter contains an exposition about the merciful Christ and the High Priests, followed by an exhortation to challenge the readers beyond the elementary teachings. 

The verses 1–4 highlight certain qualifications for high-priesthood under the old covenant, as a basis for applying it to Jesus to be the high priest for the new covenant (verses 5–6), who can 'sympathise with our weaknesses' without ever having sinned (verses 7–8), and was 'made completely adequate' as the savior of his people (verses 9–10). 

He also points out that one must be called by God to the office of high-priesthood, because the honor of that office is given by God alone. The same is true for Jesus. 

And he quotes Psalm 2:

"You are My Son,
Today I have begotten You." 

And Psalm 110:

"You are a priest forever
According to the order of Melchizedek" 

The writer the gives an admonition on spiritual immaturity. Here he gives warnings to the readers in preparation for the serious arguments in chapters 7–10, because the subsequent teaching about the high-priestly work of Christ will not be comprehended or applied by those who are slow to learn or continue to avoid solid food, unwilling to study the deeper faith implications, and if so, they can never be mature Christians. 

He says, “For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food.”

One sign of the slackness in the faith development is the unwillingness (or inability) to be teachers, that is, to explain the faith they learned to other people. Here, "milk" is equated with "the first principles of the oracles of God" (Greek: ta stoicheia tēs archēs tōn logiōn tou Theou), which could mean 'the guidelines' for interpreting the sayings of God (from a Christian point-of-view).

Chapter 6 

This chapter contains an admonition to progress and persistence in faithfulness.

He says, “For it is impossible for those who were once enlightened, who have tasted the heavenly gift, who shared in the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to be renewed once more to repentance, since they again crucify to themselves the Son of God and subject Him to public shame.”

According to this epistle, there are four things found to be 'impossible'; the first one is about the impossibility to restore apostates, resembling other early Christian expressions of 'the unforgivable sin' or the 'mortal sin'. In rejecting the one whose death brings salvation, the apostates join those who disgracefully executed Jesus, whose solemn designation as “Son of God” reinforces “the heinousness of apostasy”. 

He then encourages them to persevere. He says, “For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and continue to minister.”

The point is not to focus on the reward for services, because God knows the real situation of people's spiritual lives and he can motivate the expressions of 'genuine Christianity' anytime, just like in the past, and also again in the future.

He then talks about the steadfastness of God's promise. He says, “For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, so that by two immutable things, in which it was impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us.” 

Christian hope is based not on wishful thinking but on the 'solemn promise of God', that the 'foundation of God's saving activity in the world was the particular promise made to Abraham in Genesis 12 and repeated at different times and forms to the forefathers of Israel. These verses also contain one of the four things found to be 'impossible' in this epistle – God cannot lie. 

He writes, “This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil…” This verse and the next should be read in the light of Hebrews 7:20-22, that because Jesus is the promised high priest in the order of Melchizedek, he has become “the guarantee” of the blessings of the new covenant, so those who rely on Jesus can actually enter the inner sanctuary behind the curtain ("the Presence behind the veil"), where “he has gone before them and has entered on their behalf” ("the forerunner has entered for us"). 

Chapter 7 

This chapter contains an exposition about the superiority of Christ's priesthood through the Priest-King Melchizedek to the Levitical priesthood.

He writes, “For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated "king of righteousness,” and then also king of Salem, meaning “king of peace," [For this Melchizedek] without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.”

He then goes on to describe the greatness of Melchizedek and the imperfection of the Aaronic priesthood, saying, “Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.

But he says that Jesus is superior because of the divine oath as he “has become a surety of a better covenant.”

Further aspects of Jesus' priesthood are introduced here and will be explored in the next chapters, that is, Jesus' role as a "guarantor" of a better covenant, superior to the old covenant as much as his priesthood is superior to that of Aaron. The author emphasizes the superior dignity of Jesus by arranging the weight of argument to fall on the word "Jesus" as the last word of this verse in the original Greek text. 

The "covenant" or "testament", for the Greek word may signify both (a testament, because it is established in the good will of God, and includes an inheritance bequeathed by God the Father to his children, confirmed and given to them by the death of Christ the testator; and a covenant, because it is a compact or agreement made by the Father with Christ, as the representative of all the elect) is called in Scripture a "covenant of life and peace", and is also commonly called the "covenant of grace", because it springs from the grace of God, and the end of it is the glory of God's grace.

The writer says it is superior because of its permanence. He says, “But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.

The writer says it is superior because of the character of Jesus. He says, “For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself.”

There is no explicit ordinance for a high priest to offer daily sacrifices for his own sins, but 'inadvertent sinning' (such as described in Leviticus 4) could be a 'daily hazard' and, in his position, if not taken care of, it could bring guilt on the people. Therefore, it becomes a custom to for the high priest to first offer sacrifices on his own account, before performing his task for the people, as also attested by the first-century Jewish writer, Philo. 

He continues, “For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.”

The 'new and perpetual priesthood after Melchizedek's order', given under oath by the Divine acclamation, was designed to supersede the previous priesthood under the ancient law, which was beset by frailty and required sin offerings for the high priest as well as the people. The supersession became effective once the Messiah ("the Son") “vindicated his high-priestly title on the basis of a perfect sacrifice”, so his “high-priesthood is absolutely efficacious and eternally suited to meet the need of his people”. 

Chapter 8 

This chapter contains an exposition about the better ministry of the New Covenant.

First, the writer discusses the work of the heavenly High Priest. This section serves as an introduction to the homily about the New Covenant based on Jeremiah 31. 

He writes, “Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, minister of the sanctuary and of the true tabernacle which the Lord erected, and not man, who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, ‘See that you make all things according to the pattern shown you on the mountain.’” 

Following the introduction to the homily, the oracle in Jeremiah 31 is discussed as the word of God. 

He writes, “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.”

Chapter 9 

This chapter contains an exposition about the ministry of the first covenant and Christ's effective sacrifice. The chapter opens with a contrast between “the old and new covenants by reviewing the structure and rituals of the tabernacle”. 

He writes:

“Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.” 

"Mercy seat" is translated from the Greek word hilasterion, which specifically means the lid of the Ark of the Covenant. The only other occurrence of hilasterion in the New Testament is in Romans 3:25 where it is often translated as "propitiation". 

The defining moment in the current situation is when “Christ came” as High Priest to fulfill the symbolized act of yearly ritual. The Greek word diathēkē used here has a range of meaning from “contract” or “treaty” to “will” or “testament”, which is elaborated in legal language in this section. 

He writes, “And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.”

The promise of an “inheritance” in “ordinary legal usage” implies “the death of a testator”, who in this case then “redeems” "the heirs from their transgressions".

He writes, “And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.” He says “almost all things” because "some things were cleansed by water, and others purged by fire". 

The then discusses the new heavenly sacrifice. The new description of Christ's “heavenly” action in this part is balanced by the incorporation of the “image of ritual purification” from the previous verses. 

He writes, “And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.”

Chapter 10 

This chapter contains an exposition about Christ's effective sacrifice and the exhortation to continue in faithfulness and expectancy. As foreshadowed in Jeremiah 31, the Messiah “inaugurated the new and interior covenant by an act of conformity to God's will". 

The writer says, “For it is not possible for the blood of bulls and goats to take away sins. By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” These verses contain one of the four things to be “impossible” according to this epistle. It is the will of God that the believers be sanctified and Christ's act of obedience made God's will his own, because Christ's death conformed to God's will and Christ's obedience—attested in the Gethsemane story and John’s Gospel—is decisive for establishing the new covenant. This is also the first time in the epistle that the composite name “Jesus Christ” appears. 

The next section summarizes and weaves together the themes of the previous few chapters. He writes, “For by one offering He has perfected forever those who are being sanctified.” By his one sacrifice Jesus Christ did what the law of Moses, and all its sacrifices, could not do. 

The writer then encourages the readers to hold fast to faith. This part contains an exhortation to live as members of the "new covenant" which stresses faith, hope, and love. 

He also gives a warning with his encouragement.

He writes:

"For yet a little while,
And He who is coming will come and will not tarry." 

This verse combines the quote “a little while” from Isaiah 26:20 with the quote “will not tarry” from Habakkuk 2:3 in its Greek form, rendering it as a prediction of one “who is coming” that points to the imminence of Christ's second coming.

He continues:

"Now the just shall live by faith;
But if anyone draws back, My soul has no pleasure in him." 

This comes from the Septuagint version of Habakkuk 2:4 which reads:

“If he shrinks back, my soul has no pleasure in him, but the righteous one will live by faith.” Here "he shrinks back" is not applied to the "coming one" but to "those who await God's deliverance." Paul also cites Habakkuk 2:4 in Galatians 3:11 and Romans 1:17 to contrast "faith" and "works of the law". 

He continues, “But we are not of those who draw back to destruction, but of those who believe to the saving of the soul.”

Chapter 11

This chapter contains an exposition about the examples of faith's effective expression. It opens with three allusive verses to describe the complexity of faith.

He writes:

“Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony. By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.”

This formal definition of faith is in the style of Plato's definition of medicine or Plutarch's definition of curiosity. The accounts of exemplary people were often used to motivate people, either to imitate noble attitudes or to avoid the pattern of ignoble behaviors. Some examples include Ben Sira (a teacher of wisdom from Jerusalem in the 2nd century BC) who used a long hymn to praise notable Jewish ancestors, as well as the author of 4th Maccabees, and Seneca. The list of examples starts appropriately with the creation, indicating that "faith" produces "understanding". The first manifestation of "trust" is connected to how a person of "faith" understands the visible creation in relation to "things unseen".

The writer goes through a list of exemplary people of faith, starting with the primordial heroes. The first character, Abel, performed an “acceptable sacrifice”, and died as a martyr. Abel's choice of superior quality of offering compared to Cain's second rate one is related to the presence of "faith", which attests Abel to be "righteous" or "just".

Enoch “walked with God” until God took him, indicating that having faith in God leads to the transcendence of death.

Noah believed in the “unseen” event of divine judgment, and “condemned” the world that didn't believe his preaching of repentance.

He writes, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” This verse contains one of the four things found to be 'impossible' according to this epistle.

The writer then goes through a list of exemplary people of faith among the Patriarchs. Abraham is a foremost example of faith in Jewish and early Christian literature. Sarah's faith is related to the conception and birth of Isaac, Isaac's to the blessings on Jacob and Esau, Jacob's to the blessings on Ephraim and Manasseh, and Joseph's to the prophecy concerning the transfer of his bones to hint a hope for the future of the family.

He then talks about the faith of Moses who is called a faithful servant of God in both Jewish and Christian writings.

He then goes on to discuss the faith of prophets and martyrs, giving a quick rundown of several different biblical characters.

He also writes, “Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection.” This is a reference to events recorded in 2nd Maccabees.

Chapter 12

This chapter contains a call to respond gratefully and nobly to God's invitation.

He writes, “Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.”

And he says, “Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.”

Chapter 13

This closing chapter contains the author's concluding exhortations, final benediction and a postscript.

He says to “let love continue” and that “marriage should be honored.”

He writes, “Jesus Christ is the same yesterday, today, and forever. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Let us bear the reproach Christ endured.”

He then tells them to submit to their leaders, and also mentions that Timothy has been set free and he will bring him along to see them if he arrives back in time. Timothy was Paul's companion and is mentioned multiple times in the New Testament, and is obviously known by the recipients of this letter. "Set free" can also be translated as "set at liberty" or "dismissed" either from his current duty (sent by the apostle Paul), or released from prison.

The letter ends with a blessing: “Grace be with you.”

Lecture One: Paul's Letter to the Romans

Paul's Letter to the Romans

Outline

I. Introduction: The Revelation of Righteousness (1:1-17)
A. Salutation (1:1-7)
B. Thanksgiving and Longing (1:8-15)
C. The Theme of the Epistle (1:16-17)

II. Justification: The Imputation of Righteousness (1:18–5:11)
A. Condemnation: The Universal Need of Righteousness (1:18–3:20)
B. Salvation: The Universal Provision of Righteousness (3:21–5:11)

III. Sanctification: The Impartation of Righteousness (5:12–8:39)
A. The Reign of Grace Vs. the Reign of Sin (5:12-21)
B. The Rationale for Sanctification (6:1-23)
C. The Inability of the Flesh and the Law to Sanctify (7:1-25)
D. The Power of the Spirit to Sanctify (8:1-17)
E. The Goal of Sanctification (8:18-39)

IV. Vindication of God’s Righteousness in His Relationship to Israel (9:1–11:36)
A. God’s Past Dealings with Israel (9:1-33)
B. God’s Present Dealings with Israel (10:1-21)
C. God’s Future Dealings with Israel (11:1-33)

V. Application: God’s Righteousness at Work (12:1–15:13)
A. In the Assembly (12:1-21)
B. In the State (13:1-14)
C. In Relation to Weak Believers (14:1–15:13)

VI. Conclusion: Paul’s Purpose, Plans and Praise in Connection with the Dissemination of Righteousness (15:14–16:27)
A. Paul’s Mission Explained (15:14-33)
B. Final Greetings (16:1-27)

Background

Why did Paul write to the Romans? 

Paul’s letter to the Romans is the longest book he ever wrote, but we don’t really know for sure why he wrote it. Unlike his other letters, Paul does not appear to be addressing conflicts or responding to questions from the different churches he started. In fact, Paul had never even visited the church in Rome before he wrote to them. 

It would seem that one of Paul’s goals in his letter to the Romans is to give to them a clear presentation of his theology. It’s almost like he’s sending them his resume in the hopes that they will accept him. Paul hopes to one day go to Rome and he hopes that this letter can help create a good first impression. He has pretty much spread the Gospel to the entire eastern half of the Roman Empire, and now he wants to head west. He is hoping that the church at Rome will be a good base camp for him as he heads even further west, all the way to Spain. He hopes that they will support his mission. 

In his letter to the church at Rome, Paul continues to emphasize that Jesus came into the world not just to save Jews, but to save all people. This is really his main theme. This is good news for the Romans, but it’s not new news. They’ve heard this all before. Paul, being a Jew himself, is eager to let these non-Jewish Romans know that he is on their side. There had been some prejudice in the early church and some of the Jewish Christians had been telling the non-Jewish Christians that they weren’t really saved. Paul wants the Roman Christians to know that he’s not too keen on this kind of prejudiced attitude, so they can feel comfortable supporting him on his missionary journeys throughout the empire. 

The Church in Rome 

We don’t know who exactly started up the church in Rome, but it was around long before Paul ever showed up. It’s possible that the folks who started the Roman church had been Roman Jews who were visiting Jerusalem at the time of Pentecost when the Holy Spirit showed up. They then took the Gospel message they heard Peter preach on the Day of Pentecost back to Rome with them to spread it there.

But by the time Paul wrote his letter to the church in Rome, he was writing to mostly non-Jews there. 

Where did all the Jews go? 

The Roman Emperor Claudius didn’t like the Jews very much because they were always fighting about whether or not they should worship Christ as God, so he kicked them all out of Rome - both the Jews who believed in Jesus and the Jews who didn’t. They eventually got to move back after Claudius died, but in the meantime the church in Rome had grown to become a fairly large church without the Jews being involved much. 

In Paul’s letter to the Roman church, he points out that there should be no division in the church – Jews and non-Jews are no different from each other. All people are equally sinners, and all people can be saved from slavery to sin through faith in Jesus. It’s not about being a good moral Gentile, and it’s not about being a Torah-following Jew. It’s about faith in Jesus. Morality is never moral enough, and the Torah only points out to us how messed up we are already. Jesus is our only hope.

I. Introduction: The Revelation of Righteousness (1:1-17)

A. Salutation (1:1-7)

The introduction provides some general notes about Paul. He introduces his apostleship here and introductory notes about the gospel he wishes to preach to the church at Rome. Jesus' human line stems from David. Paul, however, does not limit his ministry to Jews. Paul's goal is that the Gentiles would also hear the gospel.

B. Thanksgiving and Longing (1:8-15)

1. Paul’s Prayer of Thanks for the Romans (1:8-10)

First, Paul says he thanks God for them because of their famous faith. He says he is always praying for them and hopes he will be able to visit them

2. Paul’s Desire to Visit the Romans (1:11-15)

He says he hopes to visit so that he might be able to give them a spiritual gift to make them strong, and that they might encourage each other. He says he has been prevented many times from visiting.

He says that he is obligated both to Greeks and non-Greeks, both to the wise and the foolish, and that is why he’s so eager to preach the gospel to the Romans.

C. The Theme of the Epistle (1:16-17)

He says he’s not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. He says the gospel reveals God’s righteousness from beginning to end, and he quotes scripture: “The righteous will live by faith.”

II. Justification: The Imputation of Righteousness (1:18–5:11)

A. Condemnation: The Universal Need of Righteousness (1:18–3:20)

1. The Guilt of the Gentiles (1:18-32)

a. The Basis of Gentile Guilt (1:18-23)

God’s wrath is revealed from heaven against the evil of humanity

People suppress the truth even though God has revealed himself plainly to them

“For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.”

They didn’t glorify god even though they knew god, and they became fools in the dark while claiming to be wise, and they exchanged the glory of the immortal god for images made to look like a mortal human being and birds and animals and reptiles.

b. The Results of Gentile Guilt (1:24-32)

Because of this God gave people over to the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator.

Because of this, people were given over to shame and lust, and women started having sex with women and men with men... And they suffered greatly because of their error.

Furthermore, since they didn’t think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done.

Paul says that they have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy.

He says that even though they know that God’s Law says that such actions deserve death, they keep on doing them and approve anyone else who does too.

2. The Guilt of the Jews (2:1–3:8)

a. The Stubbornness of the Jews (2:1-16)

Paul then says that the Jews he’s talking to have no excuse because the things they judge the gentiles for are the same things that they themselves do.

He asks them why they show contempt towards God’s love by condemning the gentiles for doing the things they do… do they really think God will let them get away with that?

He says they take advantage of God’s patience and they apparently don’t realize that God’s kindness is intended to lead to repentance.

He says that because of their stubbornness and their unrepentant hearts, they are storing up wrath against themselves for the day of God’s wrath, when his righteous judgment will be revealed. He says that God “will repay each person according to what they have done.”

He says that to those who by persistence in doing good seek glory, honor and immortality, God will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger.

He says that there will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favoritism.

He says that all who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.

And he says that it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous.

And he says that when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law. They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.

And adds that this declaration will take place on the day when God judges people’s secrets through Jesus Christ.

b. The Hypocrisy of the Jews (2:17-29)

Paul asks the Jews if they think they are superior because they know what the Law says. They consider themselves to be teachers of the blind and ignorant… and yet, they do not follow their own teachings, and they cause God to be dishonored.

And Paul quotes scripture again: “God’s name is blasphemed among the Gentiles because of you.”

He says that circumcision has value if they observe the law, but if they break the law, they have become as though they had not been circumcised. And he adds that if those who are not circumcised keep the law’s requirements, they will be regarded as though they were circumcised.

He says that an outward-only Jew is not the real deal, and that circumcision isn’t just a physical thing… it is spiritual.

c. The Privilege of the Jews (3:1-8)

He asks rhetorically if there’s any advantage in being a Jew or being circumcised.

And he concludes there is because the Jews have been entrusted with the very words of God.

And he adds that just because some were unfaithful, this did not nullify God’s faithfulness. He says, “Let God be true, and every human being a liar.

He then refers to popular argument that said that we should sin even more if our sin makes God’s righteousness stand out more clearly… leading to the conclusion that God’s wrath is not justified. But he says that this is a foolish argument because of course God is correct to judge the world… and the people who argue for that position deserve damnation.

3. The Proof of Universal Guilt (3:9-20)

But then Paul jumps back and says that the Jews don’t have any advantage because they like the Gentiles are all under the power of sin.

And he quotes the psalm that says:

“There is no one righteous, not even one;
there is no one who understands;
there is no one who seeks God.
All have turned away,
they have together become worthless;
there is no one who does good,
not even one…”

And he says that the law speaks to those who are under it, so that every mouth will be silenced and the whole world held accountable to God. Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.

B. Salvation: The Universal Provision of Righteousness (3:21–5:11)

1. Manifestation of the Universal Provision of Righteousness (3:21-26)

Paul says that God’s righteousness has been revealed apart from the Law… and that even the Law and the Prophets said this would happen.

This righteousness is given through faith in Jesus Christ to all who believe.

“There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.”

God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith in order to demonstrate his righteousness.

He says the reason he did this was because he had left peoples’ sins from the past unpunished in order to usher in his righteousness presently, showing himself to be the one who justifies people who have faith in Christ

2. Unification: The Universal God of Righteousness (3:27-31)

Paul says that boasting is excluded not because of any law but because of faith because people are justified by faith apart from the works of the Law. God is the God of both Jews and Gentiles. And he says that faith doesn’t get rid of the Law… but it fulfills the requirements of the Law.

3. Justification of Universal Justification: Proof from the Life of Abraham (4:1-25)

a. Abraham Justified by Faith, not Works (4:1-8)

Paul says that Abraham could not boast about being justified by works.

Scripture says, “Abraham believed God, and it was credited to him as righteousness.”

Paul says that people who work receive wages out of obligation, but people who don’t work but rather trust God receive righteousness as a credit for their faith.

b. Abraham Justified by Faith, not Circumcision (4:9-12)

Paul asks if this blessedness is only for the circumcised, and he concludes it is not because Abraham received credit for righteousness before he was circumcised. And his circumcision was a sign of what he had already received credit for.

He says that Abraham is the father of all the uncircumcised and all the circumcised who share the same faith.

c. Abraham’s Seed Justified by Faith, not Law (4:13-17)

Paul says that it was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith.

He says that “those who depend on the law are heirs, faith means nothing and the promise is worthless, because the law brings wrath. And where there is no law there is no transgression.”

He concludes that the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham.

d. Abraham Justified by Faith in the Promise (4:18-25)

1) Explanation of the Hope of Abraham (4:18-22)

Paul says that against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.”

He knew full well that his body was as good as dead at age 100, and that Sarah’s womb was also dead, but he didn’t lose faith in God’s promise.

2) Application: Faith in Christ (4:23-25)

Paul says that the words “it was credited to him” were written just about Abraham, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead.

Jesus was delivered over to death for our sins and was raised to life for our justification.

4. Exultation because of the Certainty of Justification (5:1-11)

a. Present: Peace with God (5:1-5)

Paul says that since we have been justified through faith, we have peace with God through our Jesus who gives us access to the grace in which we now stand and who gives us hope in God’s glory even in the midst of suffering.

He says that suffering produces perseverance; perseverance, character; and character, hope… and hope does not put us to shame, because God’s love has been poured out into our hearts through the gift of the Holy Spirit.

b. Past: Powerlessness of Sinners (5:6-8)

He say that at just the right time, when we were still powerless, Christ died for the ungodly.

He adds that it’s a rare thing for someone to die on behalf of a righteous person (though they might consider it for just a good person) … but God shows his own love for us in this: “While we were still sinners, Christ died for us.”

c. Future: Escape from God’s Wrath (5:9-11)

He says that since we have now been justified by Jesus’ blood, he will also surely save us from God’s wrath… because if God was willing to be reconciled to us through his own son’s death while we were still his enemies, then of course we will be saved through the life of Christ!

III. Sanctification: The Impartation of Righteousness (5:12–8:39)

A. The Reign of Grace Vs. the Reign of Sin (5:12-21)

Paul says that just as sin came through one man bringing death to all, so also grace might reign through righteousness to bring eternal life through the one man Jesus.

Because all people sin, all people die from Adam on… people didn’t need to wait for the law of Moses to arrive in order to break it because sin isn’t just about breaking commands. But sin isn’t accounted for when the law is unknown... even though death still reigned over those who never had the Law. And Adam was only a pattern of the one to come.

But Paul says that the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!

One sin damned the whole world… but one act of righteousness gave life to the whole word.

Paul says that the law was brought in so that the trespass might increase. But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.

B. The Rationale for Sanctification (6:1-23)

1. Union with Christ (6:1-14)

a. The Divine Reckoning (6:1-10)

Paul then refers to a popular argument at the time that claimed we should sin even more if more sin leads to more grace, and he says that this is not at all correct because being “dead to sin” means you don’t sin by default.

He says when you were baptized you were baptized into Christ’s death and were buried with him in this way so that we also will be raised from death with Christ and be able to live a new life.

He says if we are united in his death then we will be united in his resurrection… and this means that our old sinful selves were crucified so that sin his no ruling power over our new selves.

And he says that since Christ was raised from the dead, he cannot die again because death no longer has mastery over him.

The death he died, he died to sin once for all; but the life he lives, he lives to God.

b. The Believer’s Reckoning (6:11)

In the same way, Paul tells the Romans to count themselves dead to sin but alive to God in Christ Jesus.

c. The Believer’s Responsibility (6:12-14)

He tells them to not let sin reign in their lives or to offer the parts of their body as instruments of wickedness because sin is no longer their master since they are no longer living under the Law but under grace.

2. Enslavement to Righteousness (6:15-23)

Paul then refers to a popular argument of the time that said we should keep on sinning because we not under the law but under grace so it doesn’t matter.

Paul says this is wrong because the one to whom you offer yourself to obey is the one to whom you are a slave – whether your master is sin who gives death or obedience who gives righteousness. He says they used to be slaves to sin but now they have become slaves to righteousness… which is freedom.

He says that “the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

C. The Inability of the Flesh and the Law to Sanctify (7:1-25)

1. The Believer’s Relationship to the Law (7:1-6)

He says that the law has authority over someone only as long as that person is living.

He gives an example of a married woman who is no longer bound to her husband when he dies. If she goes and marries a second man while her current husband is alive then she is called an adulteress… but not if he is already dead.

Paul says that in the same way we died to the law through the body of Christ so that we would belong to the one who raised Christ from the dead and “bear fruit for God.”

Before, the law only aroused our sinful passions so that we bore deathly fruit, but now, “by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.”

2. The Law is Good but Sterile (7:7-13)

Paul rhetorically asks if we should conclude that the law is sinful. He says of course not, but nevertheless he wouldn’t have known what sin was had he been ignorant of the law.

He says he didn’t know what coveting was until the law told him about it… and then his own sinful nature uses this new-found knowledge to produce every kind of coveting within Paul.

He says that he used to be alive without knowing what the law said, but once he did know what it said, sin took advantage if this knowledge and produced death in him.

He says the commandment is righteous and good, and was supposed to bring life but it instead led to death because sin used it to multiply itself.

3. The Flesh is Bad and Powerless (7:14-25)

Paul says that the law is spiritual but he is unspiritual. He can’t do what he wants to do, and he keeps doing things he doesn’t want to do because the sin living in him makes him do these things.

He says:

“So I find this law at work: Although I want to do good, evil is right there with me. For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. What a wretched man I am! Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord! So then, I myself in my mind am a slave to God’s law, but in my sinful nature a slave to the law of sin.”

D. The Power of the Spirit to Sanctify (8:1-17) 

1. Over Sin (8:1-8)

Paul then goes on to say that “there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death.”

He says that the law became powerless because of the sin of the flesh but God accomplished what the law required of us when he sent his son Jesus in the flesh to be a sin offering.

The sin in the flesh was then condemned even as the requirements of the law were met in us who now live in power over the flesh through the Spirit.

He says that people who live according to the flesh only think about fleshly desires leading to death and are incapable of submitting to God’s law or pleasing him, but those who live according to the Spirit have their minds set on what the Spirit desires leading to life and peace.

2. Over Death (8:9-11)

He says that they are no in the realm of the flesh but of the Spirit if the Spirit of God lives in them.

And he says that those who don’t have Christ’s Spirit don’t belong to Christ.

But if Christ’s Spirit lives in someone, that Spirit gives life to them even if their body dies because of sin in the world.

He says, “And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you.”

3. Over Slavery (8:12-17)

He says that our obligation is to live by the Spirit who brings life by putting to death the misdeeds of the body, and not to live by the flesh that brings death.

Those who are led by the Spirit of God are the children of God.

The Spirit does not make fearful slaves out of people but rather adopts people as God’s own children, and makes us heirs of God and co-heirs with Christ if we share in his sufferings in order to also share in his glory.

E. The Goal of Sanctification (8:18-39)

1. Present Sufferings (8:18-27)

Paul says, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. For the creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.”

He adds: “We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies.”

He says that we were saved in this hope, but hope that is seen isn’t hope at all because we don’t hope for things we already have… but we wait for it patiently.

He says that in the same way the Spirit helps us in our weakness, and even when we don’t know how to pray the Spirit himself intercedes for us through wordless groans.

Paul says that “he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God.”

2. Future Glory (8:28-30)

And Paul says that “we know that in all things God works for the good of those who love him, who have been called according to his purpose.”

He says that those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters.”

And he adds that “those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.”

3. Hymn of Assurance (8:31-39)

What, then, are we to say to these things?
If God is for us, who can be against us?
He who did not spare even his own Son,
but gave him up on behalf of us all —
is it possible that, having given us his Son,
he would not give us everything else too?
So who will bring a charge against God’s chosen people?
Certainly not God — he is the one who causes them to be considered righteous!
Who punishes them?
Certainly not the Messiah Jesus, who died
and — more than that — has been raised,
is at the right hand of God and is actually pleading on our behalf!
Who will separate us from the love of the Messiah?
Trouble? Hardship?
Persecution? Hunger?
Poverty? Danger? War?
As the Scripture puts it,
“For your sake we are being put to death all day long,
we are considered sheep to be slaughtered.”
No, in all these things we are superconquerors,
through the one who has loved us.
For I am convinced that neither death nor life,
neither angels nor other heavenly rulers,
neither what exists nor what is coming,
neither powers above nor powers below,
nor any other created thing
will be able to separate us from the love of God
which comes to us through the Messiah Jesus, our Lord.

IV. Vindication of God’s Righteousness in His Relationship to Israel (9:1–11:36)

A. God’s Past Dealings with Israel (9:1-33)

1. Preface: Paul’s Deep Sorrow because of Israel’s Great Privileges (9:1-5)

Paul says that he has great sorrow because of Israel, those of his own race, because they were cut off even after having received the adoption to sonship, the divine glory, the covenants, the receiving of the law, the temple worship and the promises. They were cut off even though shared the same patriarchal ancestors as the Messiah.

2. The Grace of God’s Election (9:6-29)

a. Seen in Israel’s History (9:6-13)

He says they weren’t cut of because God’s word failed, and that not every descendant of Abraham is his true child… for even Scripture states that the descendants of Abraham are actually are reckoned through Isaac… the child of the promise.

He also says that Isaac’s sons, Jacob and Esau, twin boys, were chosen for different purposes before they were born or had done anything good or bad – God chose that the older would serve the younger… loving Jacob but hating Esau according to the prophets.

b. Seen in Principle (9:14-29)

Paul then asks if in his decision regarding Abraham’s descendants, God is unjust… and he concludes he is not, even though he said to Moses:

“I will have mercy on whom I have mercy,
and I will have compassion on whom I have compassion.”

He says that it all depends on God’s mercy and not on human desire or effort, and he uses the Pharaoh of the Exodus as an example of God sovereignty over people… using an enemy to glorify him through his own rebellion.

Paul then brings up a popular argument that says that God shouldn't blame us for sin since he is sovereign over all people and chooses to harden whom he pleases.

But Paul disagrees saying that these people are choosing to talk back to God, thinking they are wiser than him. Paul compares them to a pot thinking it know better than the potter who made it… but he adds that the potter can do whatever he pleases with the pots he makes. He uses the same lump of clay for special pots and common pots.

Paul argues that those on whom God’s wrath has come in the end were for a very long time given great patience from God. And even in their ultimate destruction, after using up all of God’s patience, their destruction makes the mercy given to us whom he has prepared for glory even richer.

And he quotes from Hosea:

“I will call them ‘my people’ who are not my people;
and I will call her ‘my loved one’ who is not my loved one,”

and,

“In the very place where it was said to them,
‘You are not my people,’
there they will be called ‘children of the living God.’”

And he quotes from Isaiah when he cried out about Israel:

“Though the number of the Israelites be like the sand by the sea,
only the remnant will be saved.
For the Lord will carry out
his sentence on earth with speed and finality.”

And also from Isaiah:

“Unless the Lord Almighty
had left us descendants,
we would have become like Sodom,
we would have been like Gomorrah.”

3. The Nation’s Rejection of the Messiah via Legalism (9:30-33)

Paul concludes that Gentiles who didn’t pursue righteousness obtained it anyway because of faith, but that Israel did not obtain their goal even though they pursued the law of righteousness.

The reason is that Israel sought it by works and not by faith.

And he quotes scripture saying that they stumbled over the stumbling stone:

“See, I lay in Zion a stone that causes people to stumble
and a rock that makes them fall,
and the one who believes in him will never be put to shame.”

B. God’s Present Dealings with Israel (10:1-21)

1. Equality with the Gentiles (10:1-13)

Paul says his heart’s desire and prayer is that Israel be saved for he knows how zealous they are, but they have ignorant zeal.

Instead of seeking God’s righteousness, they sought to establish their own standard of righteousness in an attempt to obtain it… and in doing so rebelled against God’s righteousness.

Paul says that Christ is the culmination of the law so that there may be righteousness for everyone who believes.

Paul says that Moses wrote about the righteousness that is by the law saying that “the person who does these things will live by them.”

But Paul says that the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down) or ‘Who will descend into the deep?’ (that is, to bring Christ up from the dead).”

Or in other words, it was not by your own works that Christ came down to earth, nor was it by your own works that God raised Christ from the dead.

But the message of faith confirms that “the word is near you; it is in your mouth and in your heart.”

Paul concludes that if you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved.”

And he quotes Scripture which says, “Anyone who believes in him will never be put to shame.”

And Paul declares that “there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him.”

And he quotes scripture again, saying “Everyone who calls on the name of the Lord will be saved.”

2. Obstinance of the Jews (10:14-21)

But Paul then asks how anyone can call upon a god they do not believe in, or believe in a god they've not heard of, or hear about a god if no one tells them about that god.

And he quotes Isaiah, who said: “How beautiful are the feet of those who bring good news!”

But he adds that not all the Israelites accepted the good news, since says, “Lord, who has believed our message?”

And Paul says that faith comes from hearing the message and the message is heard through the word about Christ.

Paul declares that Israel’s rebellion didn’t occur because they hadn’t heard the message of good news… it was proclaimed to the whole world.

And he says that it wasn’t because they didn’t understand the message either. And he quotes Moses:

“I will make you envious by those who are not a nation;
I will make you angry by a nation that has no understanding.”

And Isaiah:

“I was found by those who did not seek me;
I revealed myself to those who did not ask for me…

All day long I have held out my hands
to a disobedient and obstinate people.”

C. God’s Future Dealings with Israel (11:1-33)

1. The Rejection is not Complete (11:1-10)

Paul concludes that God did not reject his own people… Paul is an Israelite himself after all, specifically a Benjamite.

Paul recalls how Elijah thought that he was the only faithful prophet of God left in Israel during the reign of King Ahab… until God revealed to him that there were 7000 others.

And he says that in the same way there is a present remnant chosen by grace… and not by works since grace has nothing to do with works.

And so the Israelites sought a form of righteousness… but many of them didn’t get it because their hearts were hard.

And he quotes scriptures that say that God gave them blind eyes and deaf ears, and that their own table became a trap for them that they stumbled over in darkness breaking their own backs.

2. The Rejection is not Final (11:11-32)

a. The Present “Grafting” of Gentiles (11:11-24)

Paul says that Israel is not beyond recovery. Their fall led to salvation for the Gentiles leading Israel to be jealous. But if their fall brought richness to the world, then their recovery and full inclusion in Christ will bring even greater riches.

Paul says that he speaks the Gentiles as their apostle, but part of his desire to preach to Gentiles is to make Israel jealous of their salvation and also seek it.

He says if Israel’s rejection brought the world reconciliation, then their acceptance must be nothing less than life from the dead.

If Israel is the part of the dough offered as the holy firstfruits… then the rest of the dough is also holy… the gentiles.

If Israel is a holy root, then so are the branches… the gentiles.

Parable of the branches

“If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you. You will say then, “Branches were broken off so that I could be grafted in.” Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. For if God did not spare the natural branches, he will not spare you either.”

Paul says to remember both God’s kindness and his sternness. God is able to cut off or graft in any branch… even grafting in branches previously cut off. And he adds that it is easy to graft back in the original branches because this is where they by nature ought to be.

b. The Future Salvation of Israel (11:25-32)

Paul says that much of Israel has been hardened until the full number of the Gentiles has come in, in order that all Israel will be saved.

And he quotes scripture again, saying:

“The deliverer will come from Zion;
he will turn godlessness away from Jacob.
And this is my covenant with them
when I take away their sins.”

Paul says that Israel has become the enemy of the Gentiles when it comes to the Gospel, yet God still loves them because of the patriarchs because God’s gifts and his call are irrevocable.

He says that the Gentiles received mercy because of Israel’s disobedience, and so in the same way Israel will also receive mercy because of the mercy given to the Gentiles.

He concludes that God chooses to give his mercy to all people who have been bound by disobedience.

3. Doxology: In Praise of God’s Wisdom (11:33-36)

Oh, the depth of the riches of the wisdom and knowledge of God!
How unsearchable his judgments,
and his paths beyond tracing out!
“Who has known the mind of the Lord?
Or who has been his counselor?”
“Who has ever given to God,
that God should repay them?”
For from him and through him and for him are all things.
To him be the glory forever! Amen.

V. Application: God’s Righteousness at Work (12:1–15:13)

A. In the Assembly (12:1-21)

1. The Consecrated Life (12:1-2)

Paul tells the Romans that true worship for them is to offer their bodies to God as a “living sacrifice” and to no longer conform to the pattern of this world but instead be transformed by the renewing of their minds so they can know the good and perfect will of God.

2. The Use of Spiritual Gifts (12:3-8)

He tells them to not think too much of themselves since we are all member of the same body, and though we all have different functions and godly gifts, we all belong to each other.

He says that each person should use their God-given gift, whether it is prophesying, serving, teaching, encouraging, giving, leading, or being merciful.

3. The Sincerity of Love (12:9-21)

Paul tells them that their love must be sincere, and he gives them a list of commands that echo the Sermon on the Mount:

Hate what is evil; cling to what is good.
Be devoted to one another in love.
Honor one another above yourselves.
Never be lacking in zeal, but keep your spiritual fervor, serving the Lord.
Be joyful in hope, patient in affliction, faithful in prayer.
Share with the Lord’s people who are in need.
Practice hospitality.
Bless those who persecute you; bless and do not curse.
Rejoice with those who rejoice; mourn with those who mourn.
Live in harmony with one another.
Do not be proud, but be willing to associate with people of low position.
Do not be conceited.
Do not repay anyone evil for evil.
Be careful to do what is right in the eyes of everyone.
If it is possible, as far as it depends on you, live at peace with everyone.
Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord.

And he quotes Proverbs:

“If your enemy is hungry, feed him;
if he is thirsty, give him something to drink.
In doing this, you will heap burning coals on his head.”

He concludes:

Do not be overcome by evil, but overcome evil with good.

B. In the State (13:1-14)

1. In Relation to Authorities (13:1-7)

Paul tells them to submit to the ruling authorities because they, and all authorities, were established by God, so whoever rebels is rebelling against God.

He says that rulers don’t punish people who do what is right, so you don’t have to be afraid of the authorities if you don’t do anything wrong.

He says that they are God’s servants – agents of wrath - to punish wrong-doers.

He also says that this is also the reason why we pay taxes, and that we are to give to everyone what we owe them, saying: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.

2. In Relation to Neighbors (13:8-10)

He says not to let any debt remain outstanding, “except the continuing debt to love one another, for whoever loves others has fulfilled the law.”

And he says that all of the commandments are summed up in this one command: “Love your neighbor as yourself.”

And he says that love does no harm to a neighbor so it fulfills every law.

3. Because of our Eschatological Hope (13:11-14)

Paul says to do these things with the mindset that their salvation is closer now than when they first believed.

He says, “The hour has already come for you to wake up from your slumber… The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh.”

C. In Relation to Weak Believers (14:1–15:13)

1. Judging and the Principle of Liberty (14:1-12)

He says to accept people with weak faith and not to fight over areas of dispute.

People who by faith eat everything shouldn’t treat people poorly who by faith only eat vegetables, and vise versa. God has accepted them both.

It’s okay for one person to hold one day of the week as sacred and another person to treat every day the same. They can be fully convinced one way or another as long as they give thanks to God for all things.

He says that “none of us lives for ourselves alone, and none of us dies for ourselves alone. If we live, we live for the Lord; and if we die, we die for the Lord. So, whether we live or die, we belong to the Lord.”

And he adds that this is why Christ died and returned to life… so that he might be the Lord of both the dead and the living.

He says we will all stand before God’s judgment seat to give an account of ourselves, so we need to stop judging our brothers and sisters with contempt.

And he quotes scripture:

“‘As surely as I live,’ says the Lord,
‘every knee will bow before me;
every tongue will acknowledge God.’”

2. Stumbling Blocks and the Principle of Love (14:13-23)

He says to work to not put “stumbling blocks” in the path of other believers.

Paul says he’s convinced that there is no such thing as “clean versus unclean,” but that if someone thinks something is unclean then for that person it is.

He says that if your brother or sister is distressed because of what you eat, you are no longer acting in love because you are destroying someone for whom Christ died for the sake of your own dietary preferences.

He also says to not let something you know to be good to be spoken of as evil.

He says, “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and receives human approval.”

He tells them to do their best to leave in peace and to edify each other, not destroying God’s work for the sake of food.

He says it’s better not to eat meat or drink wine if it causes a brother or sister to stumble, even though all things are clean.

He says to keep your personal beliefs about such things between yourself and God.

He adds not to condemn yourself by what you approve of because if you think something might be wrong and you go ahead and do it, then it is wrong.

He concludes that “everything that does not come from faith is sin.”

3. Selfishness and the Imitation of Christ (15:1-13)

He says that we who are strong ought to bear with the failings of the weak and not to please ourselves, but rather build up our neighbors like Christ did, who allowed himself to bear the insults of others according to the scriptures.

He says that the scriptures were meant to teach us by examples of endurance and to encourage us by their words and to give us hope.

He prays that God will give them the same attitude of mind towards each other that Christ Jesus had, so that with one mind and one voice they may glorify God, accepting each other as Christ did.

He says that Christ became a servant to the Jews to fulfill the promise made to the patriarchs to bring glory to God by his mercy to the Gentiles.

And he quotes several scriptures that speak of the Gentiles praising God because of Jesus the Messiah.

And he blesses them, saying, “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.”

VI. Conclusion: Paul’s Purpose, Plans and Praise in Connection with the Dissemination of Righteousness (15:14–16:27)

A. Paul’s Mission Explained (15:14-33)

1. His Reason for Writing (15:14-16)

Paul tells them he’s convinced that they are full of goodness and knowledge and competent to instruct one another.

He says he wrote to them boldly about these things as a reminder since he is a priestly minister of Jesus by God’s grace, proclaiming the Gospel so that Gentile might be sanctified by the Holy Spirit.

2. His Work among the Gentiles (15:17-21)

Paul says that he glories in Christ Jesus in his service to God, and that he will only talk about what Christ has done in him in leading the Gentiles to God through signs, wonders, and the power of the Spirit.

He says that he has fully proclaimed the gospel all the way from Jerusalem to Illyricum, and that his goal has always been to preach in places where Christ was not known so that he would not building on someone else’s work.

3. His Plan to Visit Rome (15:22-33)

He says that his work has often kept him from coming to Rome, but that he’s running out of space to work in the places he has been working, he is looking forward to stopping in Rome and visiting the church there on his journey to Spain, and he hopes that they will help him get to his goal.

He says he’s currently on his way to Jerusalem to deliver a gift for the poor of the city from the churches in Macedonia and Achaia.

He says they were happy to give, and adds that they owe it to them since the Gentiles now share in the spiritual blessings of the Jews.

He says he will go to Spain after he delivers the gift in Jerusalem and stop in Rome for a visit along the way.

He urges them to pray for him in Jesus by the Holy Spirit’s love, to be kept safe from the unbelievers in Judea and to pray that the contribution he takes to Jerusalem may be favorably received by the Lord’s people there, so that he may come to them with joy and be refreshed by their company.

And he concludes: “May the God of peace be with you all. Amen.”

B. Final Greetings (16:1-27)

1. Greetings to Believers in Rome (16:1-16)

Paul commends one person to them, Phoebe, a deacon of the church in Cenchreae. He asks them to “receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me.”

He then tells them to greet several others:

Priscilla and Aquila, his co-workers in Christ Jesus, who risked their lives for him, and to whom all the Gentile churches are grateful, and also the church that meets at their house.
His close friend Epenetus, who was the first convert to Christ in the province of Asia.
Mary, a hard-worker in the church in Rome.
Andronicus and Junia, his fellow Jews who have been in prison with him, whom he describes as “outstanding among the apostles”, and who were in Christ before he was.
Ampliatus, his good friend.
Urbanus, his co-worker in Christ
His close friend Stachys.
Apelles, who passed the test in faithfulness to Christ
The household of Aristobulus.
Herodion, a Jew.
The believers in the household of Narcissus
Tryphena and Tryphosa, women who work hard in the Lord.
His close friend Persis, another woman who worked very hard in the Lord.
Rufus and his mother, whom Paul says was a mother to him as well.
Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the other brothers and sisters with them.
Philologus, Julia, Nereus and his sister, and Olympas and all the Lord’s people who are with them.

He then says to greet one another with a holy kiss, and adds that all the churches of Christ send greetings.

2. Warnings about Divisive Brothers (16:17-20)

Paul then adds to watch out for those who cause divisions and put obstacles in their way that are contrary to the teaching they have learned, and to keep away from them; because such people are not serving Christ, but their own appetites.

He says that by smooth talk and flattery they deceive the minds of naive people.

He also says that everyone has heard about the obedience of the Roman church, and he rejoices because of them, but he also wants them to be wise about what is good, and innocent about what is evil.

He adds that “the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.”

3. Greetings from Believers with Paul (16:21-24)

Paul then sends greetings from the people working with him.

First, from Timothy, his co-worker, and also Lucius, Jason and Sosipater, who are fellow Jews.
Paul’s scribe, Tertius, then inserts his own greeting at this point into Paul’s letter as he is taking dictation.
Then Gaius, known for his hospitality
Then Erastus, who was the city’s director of public works
And then Quartus.

A later scribe inserted Paul’s blessing again here, saying: May the grace of our Lord Jesus Christ be with all of you. Amen.

4. Final Benediction (16:25-27)

Paul then offers them his final benediction:

“Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with the revelation of the mystery hidden for long ages past, but now revealed and made known through the prophetic writings by the command of the eternal God, so that all the Gentiles might come to the obedience that comes from faith— to the only wise God be glory forever through Jesus Christ! Amen.”