MESSAGE STATEMENT:
PAUL AS AN APOSTLE TO THE GENTILES BOLDLY WRITES THE ROMANS TO
CONSIDER THE LORD'S GRACIOUS PROVISION OF RIGHTEOUSNESS FOR ALL
MEN, IN SPITE OF ISRAEL'S UNBELIEF, SO THAT THEY MIGHT BETTER
LOVE ONE ANOTHER IN THE ASSEMBLY (INCLUDING THE WEAK AND STRONG)
AS WELL AS ALL MEN (INCLUDING MANKIND IN GENERAL AND THE STATE)
AND THEREBY BRING HONOR TO GOD
I. Introduction: Paul, as a servant of God set aside to
 proclaim the gospel to the Gentiles, greets the Romans with
 a prayer that God might grant them grace and peace, and with
 a desire to minister God's life giving gospel among them in
 order to strengthen them spiritually 1:1-17
 A. The Greeting of Paul: Paul as a servant of God who was
 set aside to proclaim the gospel of God's promised
 deliverer (the resurrected Jesus from the line of
 David) to the Gentiles prays that the Romans may
 receive grace and peace from the Father and Son 1:1-7
 1. The Author: Paul introduces himself as a bond-
 servant2 of Jesus Christ, called as an apostle,
 and set apart3 for the gospel of God 1:1
 2. The Subject: The gospel which Paul was set aside
 for was that which the OT promised, that Messiah
 would come through the line of David, be appointed
 with power, and would give grace and apostleship
 so that unbelievers might believe as the Romans
 have 1:2-6
 a. Its History: The gospel which Paul was set
 aside for was that which God promised through
 His prophets in the Old Testament 1:2
 b. Its Content: The gospel which the OT
 promised was that Messiah, namely Jesus
 Christ, would be born of the line of David,
 would be appointed Messiah with power, and
 would give grace and apostleship so that
 unbelievers might believe (as the Romans
 have) 1:3-6
 1) The gospel which the OT promised was
 that Messiah (His Son) would be born of
 a human descendant of David4 1:3
 2) The gospel which the OT promised was
 that David's son would be appointed
 Messiah with power by the resurrection
 from the dead according to the Spirit,
 namely Jesus 1:4
 3) Grace and apostleship were received
 through Jesus so that unbelievers
 (Gentiles) might believe among whom are
 the Romans who are also called 1:5-6
 3. The Recipients and Prayer: Paul prays that the
 Romans, whom he considers loved of God and saints,
 would receive grace and peace from the Father and
 Son 1:7
 a. Paul writes to the Romans whom he calls loved
 of God and saints 1:7a
 b. Paul prays for grace and peace to come to
 them from God our Father and the Lord Jesus
 Christ 1:7b
 B. Paul's Interest in the Romans: Paul thanks God for the
 renowned faith of the Romans and prays that he may come
 to them in order that he might experience a mutual
 strengthening, have ministry among them, and thereby
 fulfill his obligation to preach the gospel to all
 peoples 1:8-15
 1. Proofs of Paul's interest in the Romans is that he
 thanks God for their renowned faith, and prays
 that he might come to them 1:8-10
 a. Paul thanks God for the Romans because their
 faith is being proclaimed throughout the
 whole world 1:8
 b. God is Paul's witness concerning how he
 constantly prays that he might come to the
 Romans 1:9-10
 2. Reasons for Paul's longing to see the Romans: Paul
 longs to see the Romans in order that they might
 experience a mutual strengthening, in order that
 he might receive some spiritual fruit among them,
 and in order that he might fulfill his obligation
 to proclaim the gospel to all peoples 1:11-15
 a. Paul longs to come to the Romans in order
 that he may give them some blessing5 in order
 that they may be strengthened as Christians,6
 and in order that he may be encouraged in a
 reciprocal way by the Romans 1:11-12
 b. Paul longs to come to the Romans in order
 that he might receive some spiritual fruit7
 among them as among the rest of the Gentiles
 1:13
 c. Paul longs to come to the Romans in order
 that he might fulfill his obligation8 to all
 peoples (Gentiles)9 1:14-15
 C. The Proposition of the Letter: Paul desires to
 proclaim the gospel to the Romans because it is the
 power of God through which He reveals the righteous
 status of life for all people through faith 1:16-17
 1. The Paul is eager to proclaim the gospel to the
 Romans because it is the power of God leading to
 salvation10 for all people11 through faith 1:16
 2. The reason Paul proclaims that the gospel is the
 power of God is because the gospel reveals12 the
 righteous status13 which is given by God14 through
 faith15 leading to life16 1:17
II. Doctrine--Righteousness Received by Faith: Paul praises God
 because His gracious provision of righteousness for the
 universal need of mankind is imputed (justification) and
 imparted (sanctification) by faith in Jesus Christ even
 though Israel rejected it 1:18--11:36
 A. Condemnation--The Universal Need to Righteousness:
 God's condemnation of mankind demonstrates the
 universal need for God's righteousness in that mankind
 does not have a righteousness of their own; mankind
 needs the righteousness from God which comes through
 faith17 (cf. 1:17) 1:18--3:20
 1. The Unrighteous:18 Mankind is demonstrated to not
 have a righteousness of their own in that God
 condemns them for their rejection of Him 1:18-32
 a. The Statement: God has revealed his anger
 against all wicked men who hold down the
 truth in wickedness 1:18
 b. The Reason: God has manifested knowledge of
 himself within mankind through creation, but
 mankind rejected it 1:19-23
 1) God manifested knowledge of himself
 through creation leaving mankind without
 excuse for not knowing him 1:19-20
 2) The reason mankind is under the anger of
 God is because he rejected the knowledge
 of God 1:21-23
 a) In rejecting the knowledge of God,
 mankind became futile in his
 thinking leading to a darkened
 heart and foolishness 1:21-22
 b) Mankind's rejection of the
 knowledge of God led to idolatry
 1:23
 c. The Result: The consequence of being under
 the anger of God is the degradation of
 mankind 1:24-32
 1) God gave mankind over to impurity in
 worship as they dishonored their bodies,
 and worshiped the creature rather than
 the creator 1:24-25
 2) God gave mankind over to immorality as
 women and men abandoned their natural
 function with one another, and burned
 with desire toward same-sex
 relationships 1:26-27
 3) God gave mankind over to depravity as
 people sinned against one another 1:28-
 32
 a) The judgment is announced: When
 mankind ceased to acknowledge God
 any longer, He gave them over to a
 depraved mind to do improper things
 1:28
 b) Mankind committed many sinful acts
 1:29-31
 (1) Mankind committed sins of
 character in that they were
 filled with sins of
 unrighteousness, wickedness,
 greed, and evil 1:29a
 (2) Mankind committed anti-social
 sins (in acts or feeling)
 envy, murder, (in speech)
 strife, deceit, malice,
 gossiping, and slandering
 1:29b-30a
 (3) Mankind committed sins of self
 assertion, or pride, through
 hating God, insolence,
 arrogance, boastfulness, and
 inventions of evil 1:30b
 (4) Mankind committed sins against
 nature such as disobedience to
 parents, being without
 understanding,
 untrustworthiness, and being
 unmerciful 1:31
 c) Mankind had animosity toward God in
 that they knew the ordinance of God
 which pronounced death upon those
 who did wickedness, yet they did
 evil and even encouraged those who
 did evil 1:32
 2. The Moralist19: Mankind is demonstrated to not
 have a righteousness of their own in that God
 condemns them by the standards of divine
 evaluation rather than by the hypocritical
 standards of the moralist 2:1-16
 a. Unlike men who make relative judgments
 without an accurate assessment of themselves,
 God judges mankind by the reality of their
 situation as guilty and unrepentant 2:1-5
 1) A conclusion which Paul draws from the
 rebellion of mankind (1:18-32) is that
 all men are without (righteous) excuse
 when they pass judgment upon another,
 because their judgment is self
 condemnatory 2:1
 2) In contrast to the judgment of
 moralistic man, God's judgment is right
 (or fair) when he condemns those who
 practice wickedness 2:2
 3) Men who judge others of evil and then do
 the same evil should not think that they
 will escape the judgment of God because
 even though He does not judge
 immediately (out of graciousness), His
 judgment will certainly come 2:3-5
 a) Men who judge others of evil and
 then do the same evil (cf. 1:18-32)
 should not think that they will
 escape the judgment of God20 2:3
 b) Men should not interpret God's
 gracious delay as evidence that
 they will not be judged because
 grace is provided so that men might
 repent 2:4
 c) When men refuse to repent they
 store up wrath for the coming
 judgment 2:5
 b. God's judgment is impartially in accordance
 with what man does (e.g., good works as an
 expression of faith, or evil works as an
 expression of self-concern) 2:6-11
 1) Principle: God will give to every man
 (salvation or wrath) in accordance with
 what he does (good or evil) 2:6
 2) Principle Applied: God will bring about
 future judgment or salvation for all
 people based upon what they do (e.g.,
 show faith through good works, or live
 for self through evil works) 2:7-11
 a) General Application God will give
 eternal life to those who seek
 God's gifts by doing good, and
 wrath to those who seek their own
 advantage by doing evil 2:7-8
 (1) God will give eternal life to
 those who persevere in doing
 good21 through seeking glory,
 honor and immortality22 2:7
 (2) God will give wrath and
 indignation to those who are
 selfishly ambitious, and do
 not obey the truth 2:9
 b) Specific Application: God will
 bring about future wrath or
 salvation for all people in
 accordance with what they do 2:9-
 10
 (1) God will bring about
 (eschatological) tribulation
 and distress upon anyone who
 does not do good, be they Jew
 or Gentile 2:9
 (2) God will bring glory, honor,
 and peace (salvation) upon
 everyone who does good23, be
 they Jew or Gentile 2:10
 3) Principle Confirmed: God is not partial
 in his judgments 2:11
 c. God's judgment is based on man's obedience to
 the revelation of God's will given to each
 man 2:12-16
 1) Principle Stated: The reason God is not
 partial (gaVr, cf. 2:11) is because
 man's knowledge of the Law will not sway
 Him since He will cause men who have
 sinned in ignorance of the Law to be
 condemned (at the final judgment--
 Gentiles), just as He will cause men who
 sinned with knowledge of the Law to be
 judged by the Law (at the final judgment-
 -Jews) 2:12
 2) Principle Applied: God will judge those
 who sinned with the Law because they did
 not obey it, and God will judge those
 without the Law because their inner law
 will accuse them 2:13-16
 a) Those with the Law: The reason God
 will judge those who sinned with
 knowledge of the Law is because one
 is not righteous (in his status
 before God) by knowledge of the
 Law, but by obedience to the Law24
 2:13
 b) Those without the Law: The reason
 God will judge those who sinned
 without knowledge of the Law is
 because their inner law will accuse
 them at the last judgment 2:14-16
 (1) When Gentiles25 who are by
 nature26 without the Law do
 the works which the Law
 requires, they stand in a true
 positive relationship with the
 Law (are a law to themselves)
 in that the Law is written on
 their hearts27 2:14-15a
 (2) The conscience and thoughts of
 Gentiles will accuse and
 defend them when they stand
 before God's judgment 2:15b-
 16
 3. The Jew: The Jew is demonstrated to not have a
 righteousness of his own in that God condemns him
 because he trusts in religious externals rather
 than God who would inwardly transform his life
 2:17--3:8
 a. The Jews' possession of the Law is not
 sufficient because they hold to it
 externally, but do not obey it, thereby,
 bringing reproach upon God by the Gentiles
 2:17-24
 1) The Jews had an actual and presumed
 religious position by their having the
 Law 2:17-20
 a) The Jews had positive advantages
 through the Law in that they were
 called a "Jew", relied on the Law,
 boasted in God, knew His will, and
 approved the essential things (or
 things which matter)28 2:17-18
 b) The Jews presumed advantages of the
 Law in that they thought that they
 guided the blind, gave light to
 those in darkness, corrected the
 foolish, and taught the immature
 with the knowledge of the Law 2:19-
 20
 2) But the Jews' hypocritical practice
 brought dishonor to God 2:21-24
 a) The Jews were hypocritical with the
 Law in that they did the very
 things that they told others not to
 do 2:21-22
 (1) The Jews were hypocritical in
 that they taught others but
 they did not teach themselves
 2:21a
 (2) The Jews were hypocritical in
 that they preached that others
 should not steal, but they
 stole 2:21b
 (3) The Jews were hypocritical in
 that they told others not to
 commit adultery, but they
 committed adultery 2:22a
 (4) The Jews were hypocritical in
 that they detest idols, but
 they rob temples29 2:22b
 b) Therefore the Jews brought dishonor
 to God when they boasted of Him and
 then broke His Law since the
 Gentiles (saw His lack of
 protection and thus) blasphemed Him
 2:23-24
 (1) Even though the Jews boast in
 the Law, they dishonor God
 through their breaking of the
 Law 2:23
 (2) The reason the Jews dishonor
 God is because the Gentiles
 blaspheme God when they
 consider Him in view of the
 Jews, just as Scripture30 said
 that they would 2:24
 b. The Jews' possession of circumcision is not
 sufficient because internal responses are
 more important to God than external responses
 2:25-29
 1) Circumcision has value if one obeys the
 Law, but if one disobeys the Law one's
 circumcision is undone (becomes
 uncircumcision)31 2:25
 2) But if one is uncircumcised (a Gentile),
 and he keeps the Law, than his
 uncircumcision is regarded as
 circumcision by God 2:26
 3) Uncircumcised ones (Gentiles) who keep
 the law will judge those Jews who have
 the Law but do not obey the Law 2:27
 4) The reason law abiding Gentiles will
 judge law breaking Jews is because
 Jewishness and circumcision are not
 external matters, but are internal
 matters of the heart whereupon God
 praises them rather than men 2:28-29
 c. The problems raised by the Jews demonstrate
 their misconception of their relationship to
 God 3:1-8
 1) First Objection: There is advantage to
 being a Jew because they were entrusted
 with the oracles of God 3:1-2
 a) Question: Is there no advantage to
 being a Jew or being circumcised
 (if external responses are not
 important) ? 3:1
 b) Answer: Yes, there is great
 advantage in that the Jews were
 entrusted with the oracles of God
 3:2
 2) Second Objection: Israel's unbelief in
 God's word cannot nullify God's
 faithfulness to his covenant to Israel
 3:3-4
 a) Question: Can Jewish unbelief (in
 the word of God given to them)
 nullify the faithfulness of God (to
 His covenant to Israel)? 3:3
 b) Answer: No,32 even if all men are
 liars, God is true just as David
 wrote in Psalm 5133 3:4
 3) Third Objection: God is unrighteous to
 judge Israel since their sin enhances
 his righteousness 3:5-8
 a) Question: Speaking from a human
 perspective, if the Jews' sin
 enhances God's glory, why should
 God condemn them 3:5
 b) Answer: This is a bad conclusion
 from a true premise ("May it not
 possibly be); such reasoning would
 prevent God from judging anyone
 and, in fact, justifies one's
 condemnation 3:6-8
 (1) The conclusion that God is
 unrighteous for His judgment
 upon evil should not even
 possibly be considered 3:6
 (2) Again the objection is made
 that God should not judge one
 as a sinner if one's lie
 causes the truth of God to
 abound 3:7
 (3) The conclusion of such
 illogical thinking (which some
 falsely accuse Paul of
 thinking) is that one should
 do evil so that good may come,
 and this conclusion justifies
 the condemnation of God upon
 such a one 3:8
 4. The World: The world is demonstrated to not have
 a righteousness of its own in that God condemns
 them because they rebel against Him and do
 wickedness as those who are not guided by the fear
 of the Lord 3:9-20
 a. The Charge: In conclusion to Paul's
 discussion of the Jews he affirms that they
 are not better than the Gentiles because both
 Jews and Greeks are under sin's power34 3:9
 b. The Proof--Scripture35: Paul supports his
 assertion that all are under sin's power
 through Scripture's descriptions of men's
 depravity in speech and deeds because they
 turn away from God and thus, are not guided
 by a fear of Him 3:10-18
 1) The Universal Extent of Sin36: Paul
 affirms that Scripture describes all
 men, without exception, as sinners who
 do not seek after God, but turn away
 from Him and do wickedness 3:10-12
 a) No one is righteous37, not anyone
 3:10
 b) No one understands God or seeks
 after God 3:11
 c) Everyone has turned away from God
 and has become useless 3:12a
 d) No one does what is good, not
 anyone 3:12b
 2) The Depraved Nature of Man: Scripture
 demonstrates that men do evil in their
 speech and in their deeds 3:13-17
 a) Sins of the Tongue: Men are wicked
 in that their speech appears to
 lead to life but has deadly poison
 behind it, and is ready to come
 forth38 3:13-14
 (1) The speech of wicked men has
 deadly effects reflective of
 inner corruption in that they
 are deceitful in their words
 smoothing their tongues over
 what is really a pit for
 death39 3:13
 (2) The speech of wicked men is
 deceptive because there is
 poison under their lips like
 the venomous serpent40 3:13b
 (3) Wicked men hold within their
 mouths, ready to come out,
 cursing and bitterness41 3:14
 b) Sins of Deed: Men are wicked in
 that they rush to do evil upon
 other men, and do not know how to
 be peaceful 3:15-17
 (1) Men rush to kill innocent
 men42 3:15
 (2) Men leave a trail of
 destruction and misery upon
 others wherever they go 3:16
 (3) Men do not know the path of
 peace 3:17
 3) The Source of Sin: The source of (or
 reason for) man's sin is that he has no
 fear of God before his eyes as a
 direction for his life43 3:18
 c. The Application: The application of the Law
 (Scripture) is that all the world is guilty
 before God, and that the Law is not the
 source for righteousness, but the means for
 the full knowledge of sin 3:19-20
 1) The Law (the above Scripture)44 places
 all who are under the Law (Jews) and all
 of the world under judgment to God45
 3:19
 2) The reason the Law pronounces all as
 guilty is because righteousness does not
 come from the law46, only the knowledge
 of sin 3:20
 B. Justification--The Imputation of Righteous:
 Justification is the imputation of God's righteousness
 that is acquired by all who believe (as with Abraham)
 in Jesus Christ their federal head, and leads to the
 hope of final salvation 3:21--5:21
 1. Justification Explained: The explanation of
 justification is that anyone who believes in God's
 provision in Jesus Christ acquires a right
 standing before God 3:21-31
 a. The Manifestation of Righteousness: The
 righteousness which comes from God has been
 manifested without being earned by the
 fulfillment of the Law in a continuous way
 with the witness of the OT for all mankind
 who trust in Jesus Christ 3:21-23
 1) The righteousness which comes from God
 has been manifested without (being
 earned by the fulfillment of) the Law
 3:21a
 2) The righteous which comes from God has
 been witnessed to by the Old Testament
 Scriptures (the Law and the Prophets)
 3:21b
 3) The righteousness which comes from God
 is received by means of faith for all
 (without distinction) who trust in Jesus
 Christ 3:22
 4) The reason the righteousness which comes
 from God is received by means of faith
 for all who trust in Jesus Christ is
 because all mankind has sinned (
 j@marton) and fallen short of sharing in
 God's greatness (glory)47 3:23
 b. The Provision of Righteousness: The
 provision of God's righteousness in Jesus
 Christ's death has satisfied God for both the
 sins of the past and the present 3:24-26
 1) The Plan--Justification of Sinners: God
 graciously declares sinners to be
 righteous through faith in Jesus Christ
 who redeemed them, and satisfied God's
 wrath 3:24-25
 a) Sinners are justified (or declared
 to be righteousness) as a gift by
 God's grace 3:24a
 b) Sinners are justified through the
 redemption48 in Jesus Christ
 3:24b
 c) God the Father demonstrated the
 redemption in Jesus Christ to be
 the satisfaction (propitiation)49
 of his anger in Jesus' sacrificial
 death (blood)50 through faith
 3:25a
 2) The Purpose--Vindication of God's
 Righteousness: The public display of
 Jesus as the satisfaction of God's wrath
 was to vindicate God's righteousness in
 that He passed over men in the past, and
 justifies men in the present who believe
 in Jesus 3:25b-26
 a) In the Past: The public display of
 Jesus as the satisfaction of God's
 wrath was to vindicate God's
 righteousness in that He, in his
 forbearance, passed over the sins
 of men in the past 3:25b-26a
 b) In the Present: The public display
 of Jesus as the satisfaction of
 God's wrath was to vindicate God's
 righteousness in that he justly
 justifies men in the present who
 believe in Jesus 3:26b
 c. The Resulting Inferences of Justification by
 Faith: The acquisition of God's
 righteousness by faith for both the Jews and
 the Gentiles results in the exclusion of
 man's boasting, eliminates distinctions, and
 does not nullify, but in fact establishes the
 Law 3:27-31
 1) Faith Excludes Boasting: Since one is
 justified by means of faith, there is no
 room for boasting as if one were
 justified by works of the Law 3:27-28
 a) Unlike a law of works which has
 room for boasting, the law of faith
 has no place for boasting 3:27
 b) The reason there is no place for
 boasting is because Paul maintains
 that one is declared righteous by
 means of faith and not by means of
 works of the Law 3:28
 2) Faith Eliminates Distinctions: God is
 the God of the Jews and the Gentiles
 because he justifies both by means of
 their faith 3:29-30
 a) God is not only the God of the
 Jews, but is also the God of the
 Gentiles 3:29
 b) The reason God is the God of Jews
 and the Gentiles is because he
 justifies both by means of their
 faith 3:30
 3) Faith Establishes the Law:
 Justification by faith does not nullify
 the Law, but establishes it 3:31
 a) From the true premise that one is
 not justified by the Law it is a
 wrong conclusion that faith
 nullifies the Law 3:31a
 b) On the contrary, justification by
 faith establishes the Law 3:31
 2. Justification Illustrated: The illustration of
 justification in Abraham's life substantiates that
 justification is acquired by faith 4:1-25
 a. Abraham's justification was not obtained
 because of his works, but was obtained
 because of his faith in God 4:1-3
 1) Foundational Question: How did Abraham,
 the physical forefather of the Jews,
 find himself justified if it was not
 through a means by which he could
 boast?51 4:1
 2) Hypothetical Solution: If Abraham was
 justified by works, he has something to
 boast over52, but this is not God's
 view 4:2
 3) Scriptural Support: Scripture affirms
 that God credited righteousness to
 Abraham because of his belief in Him53
 4:3
 b. An examination of Genesis 15:6 demonstrates
 that Abraham's justification was only by
 means of his faith in God 4:4-22
 1) Negatively: Abraham was not justified
 by good works, circumcision, nor by
 keeping the Law 4:4-15
 a) Not by Good Works: Abraham was not
 justified by good works since that
 would be a payment rather than
 grace, and since God is acting to
 forgive sinners when he reckons
 them righteous 4:4-8
 (1) Proof from Logic: When one
 works, his pay is not
 considered to be a favor
 (cavrin), but what is owed to
 him, but when one does not
 work, but believes in Jesus
 who justifies the ungodly54,
 his faith (in the God who
 justifies the ungodly) is
 considered to result in55
 righteousness 4:4-5
 (2) Proof from Illustration: David
 (who lived during the rule of
 the Law) proclaimed that God
 reckons righteous forgiveness
 for sinners56 4:6-8
 b) Not by Circumcision: Since Abraham
 was declared righteous before he
 was circumcised, and his
 circumcision was a sign of his
 faith so that he might be the
 father of all who would believe as
 he did resulting their
 justification, he was not justified
 by circumcision 4:9-12
 (1) God's blessing was not only
 upon the circumcised, but upon
 the uncircumcised since
 righteousness was reckoned to
 Abraham while he was
 uncircumcised 4:9-10
 (2) The intention of circumcision
 was that it would be a seal,
 or sign, of the righteousness
 from his faith which he
 expressed while he was
 uncircumcised 4:11a
 (3) The divine purpose for Abraham
 was that he might be the
 father of the uncircumcised
 who believe as well as the
 circumcised who believe so
 that righteousness might be
 reckoned to all 4:11b-12
 c) Not by Law: Because law brings
 about wrath and thus nullifies the
 promise, Abraham was not justified
 by keeping the Mosaic Law, but by
 righteousness which comes through
 faith 4:13-15
 (1) Statement: Abraham did not
 receive the promise57 through
 the (Mosaic) Law58, but
 through the righteousness
 which comes through faith
 4:13
 (2) Reason: The reason the
 promise to Abraham and his
 descendants is through faith
 is because inheritance
 acquired by law nullifies
 faith and promise because law
 brings about wrath rather than
 freedom from violation 4:14-
 15
 2) Positively: Despite all the obstacles,
 Abraham was justified because he
 believed in the God who is able to do
 the impossible 4:16-22
 a) Proposition of Faith: Righteousness
 is by faith in order that it (the
 promise) might be (fulfilled) in
 accordance with grace59 4:16a
 b) Illustration of Abraham's faith:
 Just as Abraham believed in God's
 promise to him to bless all men
 through his seed, so is it that God
 counted righteousness to him, and
 it is available to all of the
 descendants of Abraham 4:16b-22
 (1) The purpose for the promise
 being fulfilled in accordance
 with grace is so that all the
 descendants of Abraham (be
 they physical or spiritual)
 may be certain of the promise
 (of being blessed by Abraham)
 before Abraham's God who
 brings life out of death 4:16b-
 17
 (2) Obstacles to Abraham's Faith
 Overcome: Abraham believed
 God's promise to bless all men
 through his seed despite human
 disabilities, and in God's
 ability 4:18-21
 (3) Outcome of Abraham's Faith:
 Because Abraham's faith was
 what it was, God counted
 righteousness to him 4:22
 c. Application of Abraham's Justification to
 Believers: That Abraham was counted as
 righteous by faith was not only written for
 his sake, but for the sake of those who
 believe in God who raised Jesus our Lord from
 the dead since he was crucified because of
 our transgressions, and raised because we are
 justified60 4:23-25
 3. Justification's Assurance61: The expectation of
 justification brings hope (assurance) of final
 salvation 5:1-11
 a. The believer's present peace with God and
 exultation of his future state are based in
 justification 5:1-2
 1) Believer's Peace: Since believers have
 been justified by faith, they have peace
 with God through their Lord Jesus Christ
 who brought them in this grace where
 they now stand 5:1-2a
 2) Believer's Hope: Believers now exult
 (rejoice) in the confident expectation
 of the illumination of man's whole being
 by the radiance of God's greatness
 (which is man's designed destiny) 5:2b
 b. The believer's afflictions are not defeating,
 but serve to strengthen his hope in God which
 will be realized because of the Holy Spirit
 Who has been given to them 5:3-5
 1) Hope is Gained through Trials: 5:3-4
 a) Not only do believers have peace
 and hope, but they rejoice in their
 present trails 5:3a
 b) The reason believers rejoice in
 their present trails is because
 they know that tribulation brings
 about perseverance (uJpomonhVn),
 which brings about proven
 character, which brings about
 hope62 5:3b-4
 2) Hope (which is gained through trials) is
 not disappointing because of God's
 outpoured love through the Holy Spirit
 who was given to all believers 5:5
 c. The believer's hope is confirmed by God's
 love demonstrated in Christ's work in behalf
 of both sinners and believers 5:6-11
 1) Christ's death demonstrates God's love
 for sinners because he died for them in
 their unrighteous, sinful state 5:6-8
 a) Christ's death demonstrates God's
 love for sinners because while men
 were helpless to do anything which
 could commend them to God Jesus
 died for them63 5:6
 b) Christ's death demonstrates God's
 love for sinners because he died
 for us when we were still in our
 sinful state rather than in a good,
 or even righteous state 5:7-8
 2) Christ's life demonstrates God's love
 for believers because it assures them
 that they will be saved (as his friends)
 from his coming wrath 5:9-10
 a) Christ's life demonstrates God's
 love for believers because his
 provision of justification assures
 believers that they will be saved
 from His coming wrath 5:9
 b) The reason Christ's justification
 of believers will save them from
 his coming wrath is because his
 past work of reconciliation was
 accomplished for us when we were
 his enemies through his death,
 therefore, since we are no longer
 enemies but friends, He shall
 certainly save us from his wrath by
 His life 5:10
 3) Christ's work of reconciliation is the
 basis for the believer's praise 5:11
 4. Justification Amplified64: The act of the
 representative head brings consequences upon the
 many under that head--Adam's leading to death, and
 Jesus' leading to life 5:12-21
 a. Proposition Commenced65: Sin's entrance into
 the world by Adam resulted in death for all
 men because all sinned66 5:12
 b. Parenthesis Considered: The effects of
 Adam's act is surpassed by the effects of
 Christ's act 5:13-17
 1) Explanation of the Effects of Adam's
 Sin: The effects of Adam's sin was that
 death reigned even before the time of
 the Law and even though no one sinned in
 the likeness of Adam's sin 5:13-14
 a) The reason one knows that Adam's
 sin effected all men is because
 death reigned even before the time
 of the Law 5:13-14a
 b) The reason one knows that Adam's
 sin effected all men is because
 death reigned even over those who
 did not sin in the same offense of
 Adam 5:14b
 2) Explanation of Differences between Adam
 and Christ: The abundance of grace
 surpasses the devastating effects of
 Adam's sin in that it leads to life for
 those who receive Jesus Christ 5:15-17
 a) The free gift is not like the
 transgression 5:15a
 b) The reason the free gift is not
 like the transgression is because
 it does not lead to condemnation
 from one transgression to many
 people, but to gracious
 justification from many
 transgressions for those who
 receive Jesus Christ 5:15b-17
 c. Proposition Completed67: The representative
 act of one (Adam and Christ) brings
 consequences on all: 5:18-19
 1) Just as through one transgression
 (Adam's) condemnation came to all men,
 so is it that through one act of
 righteousness (Christ's) there resulted
 justification of life to all men 5:18
 2) The reason this is so is because many
 were made sinners through Adam's
 disobedience, and thus many will be made
 righteous through Christ's obedience
 5:19
 d. Problem Considered: The entrance of the Law
 revealed the sinfulness of man's sin, but
 this is surpassed by the sufficiency of God's
 grace that results in eternal life 5:20-21
 1) Purpose of Law: The Law was to reveal
 the sinfulness of man's sin 5:20a
 2) Purpose of Grace: Grace was to reveal
 the sufficiency of God's righteous
 provision to abound over the results of
 transgressions (death) to eternal life
 through Jesus Christ our Lord 5:21
 C. Sanctification--The Impartation of Righteousness68:
 Sanctification is a work of God whereby God imparts His
 righteousness in and through the believer by freeing
 him from sin and the Law, and by giving him assurance
 of victory through the Spirit 6:1--8:39
 1. The Believer's Relationship to Sin: The
 Believer's relationship to sin is that he was
 separated from its rule and is to now live unto
 God through Christ 6:1-23
 a. The Believer's Freedom from Sin's Domination:
 The believer's freedom from the domination of
 sin is because he was identified with Christ
 through burial and resurrection 6:1-14
 1) The Apprehension of the Truth: The
 believer's death and resurrection with
 Christ is to be understood as his
 separation (death) from the rule of sin,
 and his newness of life toward God 6:1-
 11
 a) The Questioned Asked: Since sin
 causes grace to abound (5:20), some
 might ask whether then we ought not
 sin in order that grace may
 increase towards them69 6:1
 b) The Questioned Answered: The
 believer should not sin so that
 grace may abound because he has
 been separated from the rule of sin
 by his identification with Jesus'
 death to sin and resurrection to
 new life 6:2-11
 (1) Answer Stated: Paul answer
 that such a conclusion should
 not possibly be arrived at
 6:2a
 (2) Reason Stated: The reason we
 should not sin that grace
 should abound is because we
 have been separated (died)
 from the rule of sin,
 therefore we should no longer
 live in it 6:2b
 (3) Reason Stated: The reason we
 should not sin that grace
 should abound is because we
 have been identified
 (baptized) with Jesus' death
 to the power of sin, and
 resurrection to newness of
 life to God, and thus we
 should consider this as true
 about ourselves 6:3-11
 2) The Application of the Truth: The
 application of the believer's new
 relationship to sin and to God means
 that his life is not to be dominated by
 sin, but by God and His righteousness
 since he is not under the condemning
 realm of the Law, but the life giving
 realm of grace 6:12-14
 a) Do Not Let Sin Reign: In view of
 their united position with Christ,
 believers are to stop letting sin
 reign in them so that they obey its
 desires70 6:12
 b) Do Not Be an Instrument of Sin: In
 view of their united position with
 Christ believers are to stop
 presenting themselves to sin as
 instruments of unrighteousness, but
 are to start presenting themselves
 unto God as instruments of
 righteousness71 6:13
 c) The reason believers are to stop
 yielding to sin is because sin is
 not their master since they are
 under the realm of grace rather
 than Law72 6:14
 b. The Believer's Enslavement to God's
 Righteousness: The believer's enslavement to
 God's righteousness is because he has been
 freed from the enslavement to sin which leads
 to death 6:15-23
 1) The Question Asked: Through a wrong
 conclusion from 6:14, one asks if a
 believer may sin because he is under
 grace73 6:15a
 2) The Answer Stated: No, one should not
 sin because he is under grace since he
 will become enslaved to the wrong master
 leading to death 6:15b-23
 a) Answer: The believer can by no
 means think he is free to sin under
 grace 6:15b
 b) Answer Explained: The reason the
 believer is not free to sin under
 grace is because he is a freed
 slave unto God, therefore, to sin
 means that one will be enslaved to
 sin which leads to death rather
 than to God leading to
 sanctification and eternal life
 6:16-23
 (1) Paul affirms that one's
 obedience determines one's
 enslavement (either to sin
 resulting in death, or to God
 resulting in righteousness),
 and since believers are now
 freed slaves unto Christ, they
 should present themselves as
 slaves to righteousness
 resulting in sanctification
 6:16-20
 (2) Paul affirms that one's
 enslavement determines one's
 destiny (sin to death, or God
 to sanctification and
 ultimately eternal life) 6:21-
 23
 2. The Believer's Relationship to the Law74: The
 believer's relationship to the Law is that he is
 free from it and its holy condemnation of man who
 is stirred to sin through it because he died to
 it75 7:1-25
 a. Freed from the Law: The believer's freedom
 from the Law is because he died to it 7:1-6
 1) Principle of Legal Authority: The Law76
 has jurisdiction over a person as long
 as he is alive 7:1
 2) Illustration from Marriage: That the
 Law only has authority over a person
 while one is alive may be seen through
 the illustration of marriage in that a
 woman may not legally remarry another
 while her husband remains alive, but if
 her husband dies, she may legally marry
 another 7:2-3
 3) Application of Marriage to Christ: When
 believers were identified with Christ's
 death they were separated from the
 authority of the Law and joined to
 Christ in a new union designed to
 produce fruit for God 7:4-6
 a) Fact of Marriage: When believers
 were identified with the death of
 Christ, they too were separated
 from the authority of the Law and
 then joined to Christ in a new
 marriage (of resurrection life)77
 7:4a
 b) Purpose of the Marriage: Believers
 were united with Christ in order to
 bear fruit for God through the
 newness of the Spirit, and not bear
 fruit for death in accordance with
 the letter of the Law 7:4b-6
 (1) Statement of the Purpose: We
 were married to Christ that we
 might bear fruit for God 7:4b
 (2) Illustration of Past Fruit:
 While believers were in their
 natural condition (the flesh)
 their sinful passions, which
 were aroused by the Law, were
 at work within them bearing
 fruit for death 7:5
 (3) Illustration of Present Fruit:
 But now that believers have
 been released from the
 authority of the Law, having
 been separated from sin (Rom.
 6), they ought to serve78 in
 newness (through the gift of
 the Spirit) and not oldness
 (through the letter of the
 Law)79 7:6
 b. The Law's Relationship to Sin and Death: The
 Law, being holy, reveals the sinfulness of
 sin; and in turn sin, and not the Law, is the
 cause of death 7:7-25
 1) The Law and Sin: The Law being holy
 reveals the sinfulness of sin 7:7-12
 a) Problem: Paul now asks if one is
 to conclude that the Law is sin
 since believers have been separated
 from it 7:7a
 b) Answer: Paul argues that the Law
 is not sin, but is holy and reveals
 sin80 7:7b-12
 (1) Paul categorically denies that
 the Law is sin 7:7b
 (2) The reason the Law is not sin
 is because the Law defines sin
 just as the tenth commandment
 exposed the sin of coveting in
 Paul81 7:7c
 (3) The reason the Law is not sin
 is because the Law only
 provokes sin just as sin took
 the opportunity through the
 commandment to provoke
 coveting in Paul 7:8
 (4) The reason the Law is not sin
 is because the Law functions
 as a righteous judge of sin
 leading to death because of
 sin, and not life 7:9-11
 c) Conclusion: Therefore Paul
 concludes that the Law is holy,
 righteous, and good 7:12
 2) The Law being good is not the cause of
 death, but sin is 7:13-25
 a) Statement: It is sin that causes
 death and not the Law which reveals
 the true nature of sin 7:13
 b) Reason: The reason that the Law
 does not cause death is because it
 is spiritual whereas man is sold
 under the rulership of sin which
 causes his defeat82 7:14-25a
 (1) Statement: Man is sold under
 sin as a ruler whereas the Law
 is spiritual 7:14
 (2) Proofs: Man's inability to
 have victory in that which is
 good only proves that man is
 sold under sin because he is
 impotent to prevent wrong
 (7:15-17), and impotent to do
 right (7:18-20) 7:15-20
 (3) Result: The result of man
 being sold under sin and that
 the Law is good is the reality
 of the conflict between
 knowing and doing good83 7:21-
 25a
 c) Summary: Although the believer can
 have victory over the conflict, he
 must realize that the two laws
 (principles) that he is constantly
 serving--the law of God and the law
 of sin 7:25b
 3. The Believer's Relationship to the Holy Spirit:84
 The believer's relationship to the Holy Spirit
 gives assurance of victory in his Christian life
 since he has been freed from the condemnation of
 sin and death, since he is aided by the Holy
 Spirit in suffering, and since he is loved by God
 leading to future hope 8:1-39
 a. Freedom in the Spirit--The Past: The
 believer has been freed from the condemnation
 of sin (guilt and power), is spiritually
 alive and will be bodily alive in the future
 resurrection 1:1-11
 1) Life in the Spirit freed the believer
 from the condemnation of sin and death
 on the basis of Christ's death and not
 the Law85 8:1-4
 a) Statement: In view of the
 believers new position, those who
 are related to Christ are no longer
 under condemnation86 8:1
 b) Reason: The reason believers are
 no longer under condemnation is
 because the authority of the Spirit
 has set them free from the
 authority of sin and of (spiritual,
 physical, and eternal) death 8:2
 c) Explanation: This freedom occurred
 when God condemned sin through
 Christ so that believers might
 fulfill the requirements of the Law
 by means of the Spirit 8:3-4
 (1) The Law was unable to free man
 because of man's fallen human
 nature (sinful flesh) 8:3a
 (2) Therefore, God freed man by
 sending Christ with a human
 nature to deal with sin by
 condemning man's sin (upon Him-
 -in his human nature) 8:3b
 (3) Purpose: The purpose of
 Christ's liberation of man was
 so that he might fulfill the
 requirements of the Law
 through the enablement of the
 Holy Spirit 8:4
 2) Life in the Spirit is contrasted as
 being in variance to life in the flesh
 for the believer87 who is spiritually
 alive and has the hope of a future
 resurrection of his body 8:5-11
 a) Explanation of Contrast: When one
 lives one's life with a mind set
 upon natural desires instead of
 those of the Spirit, one is in
 conflict with God because the two
 realms are in variance with one
 another 8:5-8
 (1) Statement: The reason (gaVr)
 believers are not to walk
 according to the flesh but
 according to the Spirit is
 because in each case one's
 mind (outlook, assumptions,
 values, desires, and purposes)
 is set upon different goals
 (flesh/Spirit) 8:5
 (2) Explanation: The mind which
 is set on the things of the
 flesh is on that which leads
 to death, whereas the mind
 which is set on the Spirit
 leads to life and peace
 because the mind on the flesh
 is at variance with God and,
 thus, cannot please Him 8:6-8
 b) Application to Believers: The
 Spirit's indwelling of the believer
 places him in a supernatural state
 in that he is spiritually alive and
 will one day partake in the bodily
 resurrection 8:9-11
 (1) Statement: If one is indwelt
 by the Holy Spirit (which is
 necessary for a true believer)
 then one is not in a natural
 state ("in the flesh" being
 unable to please God, cf.
 8:8), but in a supernatural
 state under the direction of
 the Spirit (and thus able to
 please God) 8:9
 (2) Consequence I: The immediate
 consequence of Christ being in
 believers is that they are
 spiritually alive even if
 their bodies are dead 8:10
 (3) Consequence II: The ultimate
 consequence of the Spirit
 being in believers is that
 they will have a bodily
 resurrection just as Christ
 did 8:10-11
 b. Believer's Responsibility--The Present: The
 believer's responsibility in Christ is not to
 live according to the flesh, but to endure
 suffering with the aid of the Holy Spirit
 8:12-30
 1) Don't Live according to the Flesh: The
 believer is not to live according to the
 flesh, but put to death the deeds of the
 flesh by the Holy Spirit in order that
 he may share in Jesus' future
 glorification 8:12-17
 a) Exhortation: In view of the
 freedom brought by the Spirit (8:1-
 11), Paul urges believers to not
 live according to the flesh 8:12
 b) Reason: Believers are not to live
 according to the flesh because
 death must come forth88 whereas
 mortification of deeds of the body
 by the Spirit will yield life89
 8:13
 c) Explanation: Paul explains that
 life that will come by
 mortification of the deeds of the
 body as being future joint-heirship
 and glorification with Jesus 8:14-
 17
 (1) The Spirit's leading indicates
 sonship 8:14
 (2) Sonship does not indicate a
 relationship of slavery, but
 of family as a child before
 God which the Spirit Himself
 testifies to90 8:15-16
 (3) Sonship indicates heirship--
 especially if believers are
 faithful by suffering against
 evil as Christ did91 8:17
 2) Endure Present Suffering: The believer
 is to endure the present sufferings in
 light of the incomparable future glory
 in which he will partake 8:18-30
 a) The reason why the believer should
 endure present sufferings is
 because the future glory far
 exceeds the present sufferings as
 demonstrated both in nature and the
 believer's experience 8:18-25
 (1) Proposition stated: The
 reason Paul discusses future
 heirship is because that
 future glory far exceeds the
 present sufferings 8:18
 (2) Proof from Nature: Proof that
 future glory far exceeds the
 present sufferings is in
 nature which experiences
 present travail, but waits for
 future freedom with the
 ultimate redemption of man
 8:19-22
 (3) Proof from Experience: Proof
 that future glory far exceeds
 the present sufferings is in
 the believers waiting for the
 redemption of the body when
 they will experience adoption
 as sons 8:23-25
 b) The reason why the believer should
 endure present sufferings is
 because of the present assistance
 of the Holy Spirit 8:26-27
 (1) Nature of Assistance: Just as
 creation and believers groan
 for redemption, the Spirit
 groans with them as He helps
 believers with their praying
 through intercession 8:26
 (2) Value of Assistance: The
 value of the Spirit's
 assistance is that God, who
 knows the hearts of men, also
 knows the unspoken desires
 (groans) of His own Spirit92
 8:27
 c) The reason why the believer should
 endure present sufferings is
 because God works all things for
 good so that the believer is being
 conformed to the image of Christ
 8:28-30
 (1) Proposition stated: The
 reason the believer should
 endure present sufferings is
 because God works all things
 for good for His own 8:28
 (2) Proposition Explained: God
 works all things for good for
 his own by conforming them
 into the image of Christ as
 God effectively brings them to
 stand with Christ as brothers
 from predestination, through
 calling, through
 justification, and through
 glorification 8:29-30
 c. The Believer's Security--The Future: The
 believer's security in Christ is based on
 God's love despite the various circumstances
 that may come93 8:31-39
 1) In Relationship to the Father: The
 believer's security is seen in his
 relationship to God the Father as
 protector, provider, and justifier 8:31-
 34a
 a) Protector: In view of God's
 working all things for good and the
 Christian hope in general (3:21--
 8:30)94, Paul concludes that God
 the Father is the believer's
 protector 8:31
 b) Provider: God, who gave his own
 Son for believers, is the
 believer's provider and will give
 all things95 freely 8:32
 c) Justifier: God is the believer's
 justifier against those who might
 bring a charge against them 8:33-
 34a
 2) In Relationship to Christ: The
 believer's security is seen in his
 relationship to Christ's intercession in
 behalf of them 8:34b
 3) In Relationship to Circumstances: The
 believer's security is seen in the light
 of various circumstances that may come
 8:35-39
 a) Paul affirms that trials cannot
 separate the believer from Christ
 8:35-37
 (1) Question Stated: Various
 trials (tribulation, distress,
 persecution, famine,
 nakedness, peril, sword)
 cannot separate believers from
 Christ's love for them since
 they are God's appointed way
 (cf. Psalm 44:22), can they?
 8:35-36
 (2) Believer's Victory: The
 answer is no96 because
 believers conquer trials
 through Jesus who loved97 them
 8:37
 b) Paul affirms that neither life, nor
 death, can separate the believer
 from Christ 8:38a
 c) Paul affirms that various
 categories cannot separate the
 believer from God's love in Christ
 Jesus 8:38b-39
 (1) Angels nor demonic rulers
 (principalities)98
 (2) Things present nor things to
 come (eschatological events)
 (3) Angelic Powers99
 (4) Heaven nor Hell (height nor
 depth)
 (5) No other (eJtevra) created
 thing
 D. Vindication--Israel's Rejection of God's Righteousness:
 God's vindication of Himself as upright is in the light
 of Israel's rejection of the righteousness of God by
 faith100 and the fact that He will mercifully restore
 the nation in accordance with his promises to the
 Fathers 9:1--11:36
 1. Israel's Rejection Considered: God's rejection of
 Israel is not to be considered inconsistent with
 His promises or His justice 9:1-29
 a. Paul continually grieves over Israel who
 rejects God's righteousness 9:1-5
 1) Statement of Sorrow: Paul solemnly
 affirms that he has great sorrow and
 continual grief over Israel 9:1-2
 2) Proof of Sorrow: Paul proves his sorrow
 by affirming that he would rather that
 he was accursed and separated from
 Christ than for the nation of Israel to
 be separated who obtained many
 provisions from God and though whom
 Christ came 9:3-5
 b. God's rejection of Israel is not inconsistent
 with God's promises as demonstrated by two
 lines of proof from the line of promise: 9:6-
 13
 1) Statement of God's Faithfulness: The
 problem is not that God's word has
 failed because God is faithful to His
 promises101 9:6a
 2) Substantiation of God's Faithfulness to
 HIs Promises: God is shown to be
 faithful to his promises even though he
 did not bless all of the physical
 descendants of Abraham and Isaac because
 His promise only related to particular
 ones (e.g., Isaac not Ishmael, Jacob not
 Esau)102 9:6b-13
 a) Proof I--Isaac and Not Ishmael: The
 reason God is faithful to His
 promises is because he only
 promised that the line would
 continue through the promised one
 (Isaac), and not though all of the
 physical descendants of Abraham
 (Ishmael) 9:6b-9
 (1) Statement: The reason God is
 faithful to his promises is
 because not all of the nation
 Israel is true Israel 9:6b
 (2) Substantiation: Paul
 substantiates his claim that
 not all Israel are Israel by
 affirming that of all of
 Abraham's son, only Isaac was
 chosen 9:7
 (3) Explanation: The reason only
 Isaac was chosen of Abraham's
 sons is because only the
 children of promise counted,
 not the children of the flesh
 9:8
 (4) Substantiation: Paul
 substantiates that only
 children of promise are
 counted by noting that the
 word of promise from Genesis
 18:10 was in reference to
 Isaac 9:9
 b) Proof II--Jacob and Not Esau: God
 is faithful to his promises by
 choosing the line of Jacob over the
 line of Esau (even though they both
 came from Isaac and Rebekah--the
 line of promise) 9:10-13
 (1) Circumstances of Choice: God
 made his choice of Jacob over
 Esau while the twins were
 still in the womb of Rebekah
 9:10-11a
 (2) Purpose of the Choice: God
 made the choice when the twins
 could do nothing of merit so
 that the choice would be
 because of God's will 9:11b
 (3) Statement of the Choice: God
 chose that the older (Esau)
 would serve the younger
 (Jacob) 9:12
 (4) Confirmation of the Choice:
 Scripture confirms God's
 choice to bless Jacob over
 Esau when in Malachi 1:2ff God
 affirms that He loved Jacob
 and hated Esau 9:13
 c. God's rejection of Israel is not inconsistent
 with God's justice 9:14-29
 1) Problem of God's Justice: God is not
 unrighteous in conferring mercy upon
 whom He wills and hardening whom He
 wills 9:14-18
 a) Objection: In view of God's
 sovereign dealing with the line of
 promise perhaps some would ask
 whether God was unjust 9:14a
 b) Answer: Paul answers, "No!" God is
 not unjust, but he can confer mercy
 just as He said to Moses (Ex.
 33:19) 9:14b-15
 (1) Answer: May it not possibly
 ever be that God should be
 unjust 9:14b
 (2) Answer Substantiated: It is
 not unjust for God to confer
 mercy just as he said to Moses
 in Exodus 33:19 9:15
 c) Inference: It is not Man's
 efforts, but God's mercy which
 counts 9:16-18
 (1) Statement of Inference: God's
 mercy does not depend upon
 man's efforts, but upon God
 Himself who has mercy 9:16
 (2) Substantiation of Inference:
 God raised up Pharaoh at a
 stage of history (not because
 of Pharaoh, but) because of
 God's intention to make known
 His power throughout the whole
 earth 9:17
 (3) Confirmation of Inference:
 Therefore, God sovereignly
 chooses whom He will have
 mercy upon, and whom He will
 harden 9:18
 2) Posture of God's Mercy: God's mercy is
 shown that while He could bring all men
 to dishonor He bestows mercy on some
 Jews and Gentiles (as a remnant) 9:19-
 29
 a) God's Right Established: Even
 though one may conclude that man
 cannot be responsible since he
 cannot resist God's will, Paul
 rebukes such a response by
 reminding the objector that as a
 created man he is to submit to the
 Creator 9:19-21
 (1) Objection: Paul anticipates
 the conclusion that against
 God's sovereign will how can
 man be responsible 9:19
 (2) Answer: God rebukes man's
 irreverence as the thing made
 (in the image of God) to the
 Molder 9:20
 (3) Illustration: Paul affirms
 that creation (a pot) submits
 to the Creator (potter) 9:21
 b) God's Mercy Extended: God
 demonstrates His mercy in that He
 endures vessels made for
 destruction in order that he might
 glorify vessels made for mercy, and
 He will yet do this for the Nation
 of Israel in accordance with
 Scripture 9:22-29
 (1) Demonstration of God's Mercy:
 God demonstrates His mercy in
 that he endured vessels of
 wrath103 prepared for
 destruction in order that he
 might make know the riches of
 His glory upon vessels of
 mercy prepared for glory104--
 even Jews and Gentiles in the
 church 9:22-24
 (2) Prediction of God's Mercy:
 Paul cites numerous OT
 passages (Hosea 1:10; Isaiah
 10:22, and 1:9) to predict
 that God will once again show
 mercy upon the nation Israel
 even though they are in
 rebellion now 9:25-29
 2. Israel's Rejection is Culpable: The reasons Israel
 is responsible for her rejection of Jesus are (1)
 she refused righteousness by faith, (2) she
 ignored the OT teaching on righteousness by faith,
 and (3) she refused the opportunity of accepting
 righteousness by faith 9:30--10:21
 a. Refused Righteousness by Faith: Israel's
 rejection is culpable because Israel did not
 pursue God's righteousness by faith in that
 their zeal for God was in ignorance as was
 demonstrated in their refusal to submit to
 Christ 9:30--10:4
 1) Statement of Refusal: The reason Israel
 did not attain unto righteousness, as
 did the Gentiles, is because they
 pursued righteousness by works of the
 Law instead of by faith as the Gentiles
 did 9:30-33
 a) The Gentiles received righteousness
 by means of faith 9:30
 b) Israel did not attain unto the Law
 which produces righteousness 9:31
 c) The reason Israel did not attain
 unto righteousness is because they
 did not pursue the Law by Faith,
 but by works because they rejected
 God's provision--Christ 9:32-33
 (1) Israel pursued the Law by
 means of works of the Law and
 not by means of faith 9:32a
 (2) The reason Israel pursued the
 Law by means of works of the
 Law and not by faith is
 because they rejected Christ
 (Isa. 28:16) 9:32b-33
 2) Paul's Concern for Israel's Ignorant
 Zeal: The reason Paul prays for
 Israel's salvation is because they have
 an ignorant zeal for God as was
 demonstrated in their refusal to subject
 themselves to Christ who is the goal of
 the Law resulting in righteousness to
 all who believe 10:1-4
 a) Paul's desire and prayer is for
 Israel's salvation 10:1
 b) Israel does not have a zeal for God
 in accordance with true knowledge
 10:2
 c) Israel's ignorant zeal for God is
 demonstrated in their not
 subjecting themselves to Messiah
 who is the goal of the Law
 resulting in righteousness to all
 who believe 10:3-4
 b. Ignored OT Teaching on Righteousness by
 Faith: Israel's rejection is culpable
 because Israel ignored the OT teaching that
 God's righteousness is by faith for all
 peoples 10:5-13
 1) Righteousness' Availability through
 Faith: Although the Law required
 absolute obedience, righteousness was
 always available by faith, and was
 specifically as near as believing in
 Jesus 10:5-10
 a) Righteous by the Law Described: One
 will live by the righteousness of
 the Law if one does that
 righteousness 10:5
 b) Righteousness by Faith Described:
 Righteousness has always been
 available by faith both with Moses
 and now 10:6-8
 (1) The message of trusting in
 YHWH was available in the
 proclamation of Moses (Deut.
 30:11-14) in that there was/is
 no need to search for a
 mystery105 10:6-8a
 (2) By way of application (through
 midrash, "that is"), God has
 also made available the
 message of faith in the
 revealed Jesus 10:8b
 c) Righteousness by Faith Realized:
 Righteousness is available for
 those (Jew and Gentile) who will
 trust in Jesus as Lord raised from
 the dead leading to salvation106
 10:9-10
 2) Righteousness' Universality to Both Jews
 and Gentiles: Righteousness has been
 available for all people who turn to the
 Lord whether Jew or Gentile because He
 is the Lord of all and blesses those who
 call upon Him 10:11-13
 a) Statement of this Universality:
 Scripture (Isa. 28:16; 49:23)
 affirms that whoever believes in
 Him will not be disappointed (will
 find justification) 10:11
 b) Reason for This Universality:
 Righteousness' universality is to
 both Jews and Gentiles because the
 same Lord is the Lord of all
 showing no distinction, but
 blessing those who call upon Him
 10:12
 c) Restatement of Universality:
 Scripture (Joel 2:32) also affirms
 that whoever calls upon the Lord
 will be saved 10:13
 c. Refused the Opportunity of Accepting
 Righteousness by Faith: Israel's rejection
 is culpable because Israel refused the
 opportunity of accepting God's righteousness
 by faith when it was proclaimed to her
 through her hardness 10:14-21
 1) Proposition: Paul affirms that the
 gospel must be heard in order to be
 believed and has been preached through
 the apostles: 10:14-15
 a) Questions: How can one believe the
 gospel when it is not preached
 10:14-15a
 b) Answer: The gospel has been
 preached in accordance with
 Scripture (Isa. 52:7) through the
 apostolic mission 10:15b
 2) Situation: Paul affirms that the
 majority of Israel heard the word
 preached about Christ, but rejected the
 gospel 10:16-17
 a) Statement: Not all of Israel
 obeyed the gospel which they heard
 10:16a
 b) Answer: Paul affirms that the
 gospel about Jesus was preached,
 but was not believed just as Isaiah
 the prophet foretold (Isa. 53:1)
 10:16b
 c) Inference: Paul affirms that the
 preached word precedes faith 10:17
 3) Exoneration: Paul addresses excuses for
 Israel's lack of response by affirming
 that Israel heard the message and
 remained stubborn in her response:
 10:18-21
 a) Excuse I: An objection is made
 that Israel never heard the
 message, but Paul affirms that they
 did hear it: 10:18
 (1) Question: An objector
 questions whether Israel heard
 the gospel message 10:18a
 (2) Answer: Paul affirms in
 accordance with Psalm 19:4's
 affirmation about general
 revelation that the message
 went everywhere107 10:18b
 b) Excuse II: An objector suggests
 that Israel did not understand the
 message, but Paul responds that
 this is absurd 10:19-21
 (1) Question: An objector
 suggests that Israel did not
 understand the message 10:19a
 (2) Answer: Paul answers that
 this is absurd because the
 Gentiles understood the
 message and were used to
 provoke Israel to jealousy
 (Deut. 32:21; Isa. 65:1),
 therefore, Israel hardened
 itself against the message
 (Isa. 65:2) 10:19b-21
 3. Israel's Rejection is Not Complete nor Final: Paul
 affirms that Israel's rejection is not complete
 nor final because God will always have a remnant
 to whom He will mercifully fulfill his promises
 11:1-32
 a. Rejection is Not Complete: God's rejection
 of Israel is not complete because God has
 always had a remnant as seen in Paul and
 Elijah, and has one now in accordance with
 his gracious choice 11:1-10
 1) The Case of Paul: Paul cites himself as
 an example of the truth that God has not
 rejected his people since he is a part
 of Israel (physical descendant of
 Abraham of the tribe of Benjamin) 11:1
 2) The Calling of the Remnant: Just as God
 had a remnant in Elijah's day, he has
 one today of those whom he has
 graciously chosen, while the rest of
 Israel is hardened 11:2-10
 a) The Choice of God: God has not
 rejected his people (Israel)108
 whom109 he foreknew 11:2a
 b) Proof from Elijah: Paul offers
 proof from the past that God has
 not rejected his people when Elijah
 thought that he alone served God,
 but learned from the Lord that
 seven thousand other men served God
 in Israel 11:2b-4
 (1) Elijah's intercession: When
 Elijah pleaded with God
 against Israel he thought that
 he was alone as God's servant
 11:2b-3
 (2) God's Answer: But YHWH
 affirmed that he had a remnant
 of seven thousand men who were
 also his uncompromising
 servants 11:4
 c) Proof from the Present Day: Paul
 argues that in the present day the
 Lord has graciously chosen a
 remnant, while the rest of Israel
 are hardened 11:5-10
 (1) Just as God had a remnant in
 Elijah's day, so is it that He
 has a present remnant who are
 graciously chosen by Him 11:5-
 7a
 (2) Although God has graciously
 chosen a remnant, the rest of
 Israel are hardened in
 accordance with Scripture
 (Deut. 29:4; Psalm 69:22)
 11:7b-10
 b. Rejection Not Final: The rejection of Israel
 is not final because God's bringing blessings
 to Gentiles is for the purpose of provoking
 Israel to jealousy in order to bring them
 back as the future channel of blessing in
 accordance with His promise and His mercy
 11:11-32
 1) Blessings from Israel's Rejection and
 Acceptance: Israel's rejection brings
 salvation to the world/Gentiles, but
 Israel's acceptance will bring far
 greater blessings to the world 11:11-15
 a) Paul affirms that Israel's
 stumbling did not bring about total
 rejection, but blessing to the
 Gentiles 11:11-12
 (1) Israel's stumbling did not
 bring about a fall which
 forever disqualified them
 11:11a
 (2) Israel's stumbling brought
 about salvation to the
 Gentiles in order to make
 Israel jealous 11:11b
 (3) Since Israel's sin brought
 blessing to the
 world/Gentiles, their
 fulfillment will bring about
 that much more 11:12
 b) Paul's ministry to Gentiles also
 shows care for Israel in that he is
 willing to magnify his ministry to
 Gentiles in order bring some from
 Israel to faith 11:13-14
 c) Paul affirms that Israel's
 acceptance of the gospel will bless
 the world all that much more 11:15
 2) Restoration Guaranteed by the
 Covenant/Patriarchs:110 Paul affirms
 that the earnest of the
 covenant's/patriarchs' blessings
 ("first/root") guarantees Israel's
 restoration ("lump/branches") 11:16
 3) Instruction from the Simile of the Olive
 Tree:111 Because of Israel's unbelief
 Gentiles are able to be grafted into the
 olive tree and therefore, should not be
 haughty lest they be cut off 11:17-24
 a) Admonition: Paul warns against
 arrogance by the Gentiles because
 although they were grafted in to
 partake of the blessings from
 Abraham with Israel, they could
 also be cut off from the goodness
 of the Lord as Israel was 11:17-22
 (1) Fact: Paul affirms that the
 Gentiles were grafted into the
 olive tree to be partakers
 with Israel in the blessings
 through the Abrahamic
 covenant112 11:17
 (2) Admonition: Paul warns that
 the Gentiles are not to exalt
 in their privileged position
 because they are there by
 faith, and God can just as
 easily break them off as he
 did the natural branches
 11:18-21
 (3) Conclusion: The Gentiles
 could be cut off from God's
 goodness and suffer severity
 just as Israel has 11:22
 b) Anticipation of Israel's Future
 Restoration: Paul anticipates
 Israel's future restoration because
 God will easily regraft them into
 Abraham's blessing if they do not
 continue in their unbelief 11:23-
 24
 (1) Contingency for Israel's
 Regrafting: God will graft
 Israel into Abraham's blessing
 if they do not continue in
 their unbelief 11:23a
 (2) Reasons for Israel's
 Regrafting: Israel can be
 regrafted because God is able
 to do the regrafting, and
 because natural branches are
 easy to regraft 11:23-24
 4) Restoration Through Covenant:
 Restoration of Israel is certain because
 of God's covenant with the nation and
 His mercy 11:25-32
 a) Paul affirms that Israel's hardness
 is partial and temporary until the
 fullness of the Gentiles113 has
 occurred 11:25
 b) Paul affirms that Israel's
 restoration will be complete when
 the Lord returns, as He promised,
 and takes Israel's sin away 11:26-
 27
 (1) Statement: Paul affirms that
 all Israel114 will be saved
 11:26a
 (2) Scriptural Support: Paul
 supports Israel's future
 restoration through Isaiah
 59:20-21 and 27:9 which affirm
 that YHWH will return and will
 remove sin from the nation in
 accordance with his covenant
 11:26b-27
 c) Israel's Present Alienation in
 Light of Future Restoration:
 Although Israel is presently in
 alienation to God (enemies of the
 gospel/disobedient), they will be
 restored in accordance with God's
 promise and by God's necessary
 mercy 11:28-32
 (1) Although Israel are presently
 enemies of the gospel, they
 are yet to be the recipients
 of God's promise to the
 fathers 11:28-29
 (2) Although Israel is now
 disobedient, they will be
 future objects of mercy just
 as God has done with the
 Gentiles because all need
 mercy because all are
 disobedient 11:30-32
 E. Response of Praise:115 God is to be praised forever
 because His unsearchable wisdom, untraceable knowledge,
 and total riches lead to immense blessing for men
 11:33-36
 1. Divine Attributes Stated: God's wisdom and
 knowledge lead to profound and immense riches
 11:33a
 2. Divine Attributes Delineated: Paul unfolds God's
 attributes as unsearchable wisdom, untraceable
 knowledge, and as being beyond obligation to any
 man 11:33b-36a
 a. Wisdom--God's Unsearchable Judgments/Decrees:
 God's judgments and ways cannot be judged
 from a higher vantage point 11:33b
 b. Knowledge--God's Untraceable Ways: Citing
 Isaiah 40:13 Paul affirms God's transcendent
 knowledge and self-sufficiency 11:34
 c. Wealth--God's Ownership of All Things: Citing
 Job 40:14 [MT 41:11a] Paul asserts that man
 is not able to put God in debt since He is
 the Creator, Sustainer, Ruler and the Goal of
 all things 11:35-36a
 3. Doxology: Paul prays that the greatness be God's
 unto the ages 11:36b
III. Duties--Action of the Justified: The justified believer is
 to act according to his position before God as he is
 responsible in relationships (before the assembly, mankind,
 the state, and the weak & strong) to love as Christ loved
 him unto the honor of God 12:1--15:13
 A. Toward the Assembly and All Men: The justified believer
 is to consecrate his life so that he acts responsibly
 in his relationships by loving one another as well as
 all men 12:1-21
 1. Foundation of Conduct: The foundation of the
 believer's conduct is to stop being conformed to
 this age, and to begin to inwardly consecrate his
 life to God so that he may be acceptable in God's
 will 12:1-2
 a. Consecration of the Believer's Life: In view
 of God's provision for believers Paul urges
 them to consecrate their lives as the logical
 action of worship 12:1
 1) Its Importance: Paul urges believers to
 consecrate their lives 12:1a
 2) Its Basis: The basis for consecration
 is all that God has provided for
 believers (the mercies of God expressed
 in chapters 1--11) 12:1b
 3) Its Character: The character of
 consecration is one of living in newness
 of life (living) marked by the
 continuing process of sanctification
 (holy) so as to find God's acceptance
 (acceptable) 12:1c
 4) Its Reasonableness: Paul understands
 the consecration of one's self to be the
 logical (reasonable) action of worship
 to God 12:1d
 b. Manifestation of the Believer's Life:
 Believers are not to be outwardly conformed
 to this age, but inwardly transformed in
 their minds so that they may discern and be
 acceptable in God's will 12:2
 1) Negatively: Paul urges believers to
 stop being outwardly conformed116 to
 this age 12:2a
 2) Positively: Paul urges believes to
 start being inwardly transformed117 by
 renewing the character of one's mind
 12:2b
 3) Goal: The goal of being inwardly
 transformed is so that one may be
 acceptable in God's good, acceptable and
 perfect will 12:c
 2. The Function of Conduct: The function of the
 believer's conduct is to walk humbly and lovingly
 toward one another and toward the world 12:3-21
 a. Conduct in Humility: The believer's conduct
 is to walk humbly in view of his need because
 God has given each the ability to serve one
 another as a body 12:3-8
 1) Exhortation to humility: Paul exhorts
 all in the church to not think
 arrogantly of themselves, but to think
 soberly of themselves as those who need
 faith in the mercy of Jesus 12:3
 a) Basis of Exhortation: The basis of
 Paul's exhortation to the church is
 the undeserved favor which he
 received by being called an apostle
 12:3a
 b) Content of Exhortation: Paul
 exhorts everyone in the church to
 not think inappropriately about
 himself (by comparing himself with
 others), but think soberly (humbly)
 about himself
 c) Criteria of Evaluation: One is to
 think humbly of himself as one who
 has faith in Jesus because of his
 dependence upon His mercy118 12:3b
 2) Reason for Humility: The reason one
 should be humble when seeing one's self
 in relationship to others is because it
 is together that they make up the
 spiritual body of Christ (a single whole
 which is to serve one another) 12:4-5
 a) Analogy of the Human Body: The
 human body has many members, and
 all do not have the same function,
 but it is one body 12:4
 b) Application to the Body of Christ:
 As with the human body, so is it
 with the spiritual body of Christ
 in that the church has many members
 which are related to one another in
 the one body of Christ 12:5
 3) Gifts for Conduct in Humility: Paul
 emphasizes that believers each have
 gifts which differ in accordance with
 God's grace to them to be carefully
 exercised for the sake of the body
 12:6b-8
 a) Statement of the Various Gifts:
 Believers each have gifts which
 differ in accordance with God's
 grace to them 12:6a
 b) List of Various Gifts: Paul lists
 the various gifts which God has
 given to believers to be carefully
 exercised for the sake of the body:
 12:6b-8
 (1) Prophecy is to be uttered in
 accordance with the standard
 of "the Faith" 12:6b
 (2) Service is to be done
 wholeheartedly 12:7a
 (3) Teaching is to be done
 wholeheartedly 12:7b
 (4) Exhortation is to be done
 wholeheartedly 12:8a
 (5) Giving is to be done without
 any ulterior motive, but to
 relieve need 12:8b
 (6) Ruling (in the church) is do
 be done with diligence 12:8c
 (7) Mercy (toward the sick, poor,
 aged, disabled) is to be shown
 with cheerfulness 12:8d
 b. Conduct in Love: The believer's conduct is
 to be one of love before believers and
 unbelievers 12:9-21
 1) Toward Believers: Believes are to love
 one another doing good and continually
 serving the Lord as they care for one
 another 12:9-13
 a) Believers are to love without
 hypocrisy 12:9a
 b) Believers are to hate what is evil
 and cling to what is good 12:9b
 c) Believers are to be devoted to one
 another with brotherly love giving
 preference to one another in honor
 12:10
 d) Believers are to serve the Lord
 diligently rejoicing in hope,
 persevering in tribulation, devoted
 to prayer, helping the saints and
 practicing hospitality 12:11-13
 2) Toward the World: Believers are to
 continually testify to the world through
 speaking, thinking, and doing that which
 is for their good 12:14-21
 a) In Speech: Believers are to bless
 (enrich) those who persecute them,
 and not curse them 12:14
 b) In Attitude: Believers are to have
 an attitude of harmony among
 themselves rather than strife for
 the sake of the world which is
 impacted by their relations119
 12:15-16
 (1) Feelings: Believers are to be
 sensitive to others
 experiences: rejoicing with
 those who rejoice, and weeping
 with those who weep 12:15
 (2) Thoughts: Believers are not
 to esteem themselves above
 those who are esteemed to be
 lowly 12:16
 c) In Actions: Believers are to act
 in such a way as to do good to all
 men 12:17-21
 (1) Believers are not to repay
 evil with evil to anyone
 12:17a
 (2) Believers are to respect what
 is right as a testimony to all
 men 12:17b
 (3) Believers are to be at peace
 with all men as far as it
 depends upon themselves 12:18
 (4) Believers are not to take
 their own revenge, but to
 leave vengeance with God and
 do good to an enemy with hope
 that he will be overcome with
 your grace and repent 12:19-
 21
 B. Toward the State and All Men: Paul urges the justified
 believer to act responsibly toward the state and all
 men by loving them and by being spiritually awake as
 they realize that Christ's coming day of salvation is
 near 13:1-14
 1. The Submission to Civil Government120: The
 Believer is to submit himself to civil authorities
 and support them as an expression of his
 submission to God because they are appointed as
 ministers of God for man's good 13:1-7
 a. Proposition: Every Christian is to be in
 subjection to the civil authorities which
 govern 13:1a
 b. Practice: Believers are to be in subjection
 to civil authorities through financial and
 honoring support because they are ministers
 of God providing praise for those who do
 good, and punishment for those who do evil
 13:1b-7
 1) Reasons to Be in Subjection: Believers
 are to be in subjection to civil
 authorities because they are appointed
 by God to praise those who do what is
 good, and to punish those who do what is
 evil 13:1b-4
 a) The Divine Origin of Civil
 Government: Believers are to be in
 subjection to civil authorities
 because they are appointed by God,
 therefore, any resistance is
 against God and will receive his
 judgment 13:1b-2
 (1) General Thesis: The reason
 believers are to subject
 themselves to civil
 authorities is because they
 are appointed by God 13:1b-c
 (2) Resulting Inferences: Those
 who resist civil authorities
 resist God and will receive
 divine judgment upon
 themselves 13:2
 b) The Divine Purpose of Civil
 Government: Civil government is
 God's instrument for praising those
 who do what is good, and punishing
 those who do what is evil 13:3-4
 (1) Proposition: One should only
 fear rulers when one does
 evil, not when one does what
 is good 13:3a
 (2) Practice: Civil government
 will praise citizens for doing
 good and punish citizens for
 doing evil as a minister of
 God121 13:3b-4
 2) Inference of Being in Subjection: In
 view of God's design believers are to
 follow their conscience and support
 civil authorities through taxes,
 customs, and respect122 13:5-7
 a) Subjection to Government: Paul
 concludes that it is not only
 necessary to be in subjection to
 civil government because of a fear
 of judgment, but for conscience
 sake before the Lord 13:5
 (1) Admonition: Paul concludes
 (dioV) that it is necessary
 that one be in subjection to
 civil government 13:5a
 (2) Reasons: One should not only
 be in subjection to civil
 authorities out of fear, but
 for a good conscience before
 God 13:5b-c
 b) Support of Government: Believers
 are to support123 civil government
 through taxes, customs, respect
 (fear and honor) because they are
 servants of God 13:6-7
 (1) Statement of Support: It is
 for conscience sake that
 believers support civil
 government by paying taxes
 13:6a
 (2) Reason for Support: The
 reason believers support civil
 government by paying taxes is
 because these authorities are
 servants of God 13:6b
 (3) Responsibilities of Support:
 Believers are to render
 whatever is due to civil
 authorities be it taxes,
 customs, fear, or honor 13:7
 2. Exhortation to Love Neighbors124: Paul urges
 believers to love their neighbor and thereby
 fulfill God's moral Law 13:8-10
 a. Principle Stated: Believers ought to be in
 debt to no one except to love one another125
 13:8a
 b. Reason for the Principle: The reason
 believers ought to "pay up their debt" to
 love one another is because it fulfills the
 moral law of the Ten Commandments 13:8b-10
 1) Statement of the Reason: The reason one
 ought to continue to love one another
 (his neighbor) is because in doing so he
 fulfills the moral law126 13:8b
 2) Substantiation of the Reason: Loving
 one's neighbor fulfills the Law because
 the second half of the Ten Commandments
 may be summarized under loving your
 neighbor, and because if one loves, one
 does not hurt one's neighbor 13:9-10
 a) From the Old Testament: The reason
 that loving one another fulfills
 the law is because the second half
 of the ethic stated in the Ten
 Commandments may be summarized as
 loving your neighbor as yourself127
 13:9
 b) From Logic: Since love does not do
 wrong to a neighbor, it is the
 fulfillment of the Law 13:10
 3. Motivation to Godly Conduct128: Paul exhorts
 believers to upright conduct in view of the
 nearness of the new day of salvation 13:11-14
 a. Cognizance of the Day: Paul urges believers
 to awaken from their immoral sleep as those
 who are aware that the night is almost past,
 and the day of their final salvation is near
 13:11-12b
 1) Instruction for Awakening from Slumber:
 Paul exhorts believers to awake from
 their (moral) sleep (to obedience) as
 they are aware of the (eschatological)
 time 13:11a
 2) Reasons for Wakening from Slumber: One
 should awaken to obedience because the
 darkness is almost past and the light of
 one's salvation is near 13:11b-12
 a) Complete Salvation Near: One
 should awaken to obedience because
 one's final salvation is closer
 than when one first believed
 13:11b
 b) Night is Far Advanced: One should
 awaken to obedience because the end
 of the darkness is almost gone
 13:12a
 c) Day is Near: One should awaken to
 obedience because the coming day of
 redemption is near 13:12b
 b. Conduct in the Day: Believers are to conduct
 themselves as those who are partakers of the
 day by refusing to walk in the immoral
 desires of the flesh, and by choosing to walk
 in moral uprightness in their position in
 Christ 13:12c-14
 1) Change of Clothing Which Befits Daytime:
 Paul urges believers to put aside evil
 works and to put on armor for spiritual
 warfare129 13:12c-d
 a) Put Off Works of Darkness: Paul
 urges believers to put aside evil
 works (works of darkness) 13:12c
 b) Put On Armor of Daily Spiritual
 Warfare: Paul urges believers to
 put on the "armor" for spiritual
 warfare130 in the light in order to
 be on the Lord's side in the fight
 13:12d
 2) Conduct Which Befits Daytime: Believers
 are not to walk in moral uprightness as
 those who are partakers of the coming
 day, and not as those who are in
 darkness with immorality 13:13
 a) Positive Characteristics: Paul
 urges believers to behave in moral
 uprightness as one would in the
 light of the coming day 13:13a
 b) Negative Characteristics: Paul
 urges believers not to behave in
 immoral ways: in carousing, in
 drunkenness, in sexual promiscuity,
 in sensuality, in strife, or in
 jealousy 13:13b
 3) Principle of Life Which Befits Daytime:
 Paul exhorts believers to not be those
 who fulfill their fleshly desires, but
 to walk in their position in Christ
 13:14
 a) Positive--Put On Christ: Paul
 exhorts believers to put on
 Christ131 13:14a
 b) Negative--Not to Fulfill Lusts of
 the Flesh: Paul exhorts believers
 to not make any provision to
 fulfill the desires of the flesh
 13:14b
 C. Toward the Weak and the Strong: Paul urges justified
 believers to act responsibly toward one another through
 love by forbearing one another, accepting one another,
 and by the strong helping the weak just as Christ
 served them for God's sake 14:1--15:13
 1. Exhortation to Mutual Forbearance: Weak and
 strong believers are to forebear with one another
 because both are accepted by Christ, both are
 serving Christ, and both will be evaluated by the
 true Judge in the future 14:1-12
 a. Reason--Both are Accepted by God: Believers
 in the church are to mutually forebear one
 another, whether weak or especially strong,
 because God accepts the strong, and both are
 to have a clear conscience 14:1-5
 1) Injunction: Paul urges the stronger132
 believers in the church to accept
 weaker133 brothers without passing
 judgment on is scruples 14:1
 2) Example I--Differences over Food:
 Although the strong are able to eat all
 things and the weak are not able to eat
 meat, Paul exhorts both to not judge one
 another and especially the weak not to
 judge the strong, because God accepts
 the strong and they will withstand his
 judgment 14:2-4
 a) Differences Stated: Paul expresses
 the differences between the two
 groups as the strong being able to
 eat everything, where as the weak
 does not eat meat 14:2
 b) Exhortation--Mutual Restraint: The
 weak and the strong are to show
 mutual restraint in their judging
 of one another--especially the weak
 of the strong because God accepts
 the strong 14:3
 (1) Statement of Exhortation:
 Neither is the strong to judge
 the weak for not eating
 certain foods, nor is the weak
 to judge the strong for eating
 certain foods 14:3a
 (2) Reason for Exhortation: The
 reason the weak is not to
 judge the strong for eating is
 because God accepts the strong
 (aujtoVn) 14:3b
 c) Illustration--Servant to Master:
 Just as no one is to judge another
 master's servant, so are weak
 brothers not to judge the strong
 because God will judge him and he
 will do well 14:4
 (1) Illustration of Household
 Servant: As in a household,
 no one is to judge a servant
 of another but his master
 14:4a
 (2) Application to Believers: The
 Lord as master of the strong
 will judge him well 14:4b
 3) Example II--Difference Over Days:
 Although the weak regard one day as more
 important than another and the strong
 regard all days as the same, Paul urges
 each to have a clear conscience
 regarding these matters 14:5
 a) Difference Stated: The weak regard
 one day as more important than
 another (sabbath), whereas the
 strong regard all days alike 14:5a
 b) Exhortation: Paul exhorts each man
 to have a clear conscience
 regarding these matters 14:5b
 b. Reason--Both belong to Christ: The reason
 the weak and the strong are to be accepting
 of one another is because both do what they
 do out of dedication to Christ who died and
 rose again for both those who die and those
 who live 14:6-9
 1) Statement--Both Parties Act in
 Thankfulness: The reason the parties in
 the church are to be accepting of one
 another is because both express their
 convictions in thanksgiving to God 14:6
 2) Reason--Both are serving the Lord: Both
 the weak and the strong express their
 convictions in thanksgiving to God
 because they are not living for
 themselves, but in order to serve God
 with their "life" or "death" 14:7-8
 a) Negatively: Each believer expresses
 his convictions in thanksgiving to
 God because no one does what he
 does only for his own gratification
 14:7
 b) Positively: Each believer expresses
 his convictions in thanksgiving to
 God because each uses his life for
 service to the Lord 14:8a
 c) Consequence: The consequence of
 the believer's choices of
 consequence are to be for the Lord
 14:8b
 3) Reason--Purpose of Christ's Death and
 Life: Jesus' death and resurrection was
 so that he might be Lord of those who
 die or live for Him 14:9
 c. Reason--Both will be Judged by God: Paul
 urges both groups not to judge or regard
 their brothers with contempt because everyone
 will stand one day before the Lord as their
 own judge 14:10-12
 1) Reproof--Not to Judge Brothers: No one
 is to judge, or regard his brother with
 contempt 14:10a
 2) Reason--All Stand before God: The
 reason no one is to judge his brother is
 because everyone will stand before the
 true judge some day as he gives an
 account of himself before the Lord (the
 judgment seat of Christ) 14:10b-12
 a) Statement of the Reason: The reason
 on one is to judge his brother is
 because everyone will stand before
 the true judge some day (the
 judgment seat of Christ) 14:10b
 b) Substantiation of the Reason:
 Citing Isaiah 45:23 Paul affirms
 that everyone will stand before the
 Lord one day offering praise to Him
 14:11
 c) Conclusion of the Matter: In view
 of Scripture's affirmation that all
 will be judged by the Lord, Paul
 affirms that each person will give
 an account of himself to God
 14:12
 2. Exhortation for Strong Not to Offend the Weak:134
 Strong believers, who can act out of faith in the
 purity of all things, are not to offend weak
 believers by causing them to stumble against their
 conscience, but are to build them up 14:13-23
 a. Principle Stated--Do Not Cause Offense:
 Believers should not only cease from judging
 one another, but should determine not to
 place obstacles before brothers which would
 cause them to stumble 14:13
 b. Principle Stated--Be Concerned for the Weak:
 Even though Paul concedes that nothing is in
 itself unclean, he exhorts stronger believers
 to not use their freedom to destroy weaker
 brothers, but to build them up 14:14-21
 1) Concession to the Strong--Nothing
 Unclean: Paul affirms that in the Lord
 Jesus there is nothing which in and of
 itself is to be considered unclean
 14:14a
 2) Concern for the Weak--Unclean to the
 Weak: Even though nothing is unclean in
 and of itself, it can be so for those
 who consider it to be so for themselves;
 therefore, a believer should not use his
 strength to ruin a weaker brother
 because Christ died for him, and because
 love pleases both God and men 14:14b-18
 a) Statement: Even though nothing is
 unclean in itself, things can
 become unclean if someone considers
 them to be unclean for himself
 14:14b
 b) Explanation: If a weaker brother
 considers something to be unclean,
 a stronger brother should not use
 it to destroy him because Christ
 died for him 14:15
 c) Inference: A strong believer should
 not use his expressions of strength
 for evil because God's rule is not
 in externals, but in the enablement
 of the Spirit for the good of
 others which pleases Christ and men
 14:16-18
 (1) Statement of Inference: A
 strong believer should not
 take that which expresses his
 strength before God and use it
 for evil 14:16
 (2) Reason: The reason a believer
 should not take his strength
 and use it for evil is because
 God's rule (kingdom) is not
 found in external expressions
 of strength (eating and
 drinking), but in a life
 directed by the Holy Spirit
 yielding uprightness, peace
 and joy 14:17
 (3) Explanation: The reason God's
 rule is found in a life
 directed by the Holy Spirit is
 because this is pleasing to
 Christ and men (Love God and
 Man) 14:18
 3) Conclusion--The Strong to Build and Not
 Destroy: Paul urges strong believers to
 build up the weak and not to destroy
 them with their insistence upon
 emphasizing their freedom because such a
 use of freedom is evil 14:19-21
 a) Positively: Paul concludes that
 the strong should pursue that which
 leads to peace and the building up
 of one another 14:19
 b) Negatively: Paul exhorts strong
 believers to not tear down weak
 ones for the sake of expressing
 their freedom over food even though
 all things are clean, because such
 a use of clean things is evil
 14:20-21
 (1) Command not to Destroy: Paul
 exhorts strong believers to
 not tear down weak ones (the
 work of God) for the sake of
 expressing their freedom over
 food 14:20a
 (2) Concession that All Things
 Clean: Paul again concedes
 that all things are indeed
 clean in and of themselves for
 believers 14:20b
 (3) Concern for the Weak Brother:
 Even though all things are
 clean, they become evil if one
 uses them to offend a brother
 14:20c-21
 c. Practice Principlized--Act in Faith: Paul
 urges both the strong and the weak to act in
 faith before God because in doing so the
 strong are blessed, and the weak keep from
 sin 14:22-23
 1) Strong: Paul urges strong believers to
 act with a clear conscience before God
 14:22
 2) Weak: Paul warns the weak to not act
 out of doubting because that which is
 not from faith is sin 14:23
 3. Exhortation for the Strong to Help the Weak: Paul
 urges strong believers to unselfishly help weaker
 believers in line with the example and exhortation
 of Scripture so that in their unity they might
 show forth the greatness of the Father 15:1-6
 a. Obligation of the Strong to the Weak: Strong
 believers are not to selfishly please
 themselves, but are obligated to aid the weak
 just as Jesus did, and Scripture directs
 15:1-4
 1) Obligation Stated: Strong believers are
 not only to please themselves, but are
 to love their neighbors by bearing the
 weakness of those without strength 15:1-
 2
 a) Specifically: The strong are
 obligated to bear the weaknesses of
 those without strength rather than
 just benefit themselves 15:1
 b) Generally: Each believer is to
 please his neighbor in a way that
 edifies him 15:2
 2) Obligation Illustrated: Paul
 illustrates the teaching that believers
 are to unselfishly aid weaker brothers
 through the example of Christ which
 Scripture confirms and which is a
 guidepost for believers 15:3-4
 a) Statement of Christ's
 Unselfishness: Christ is Himself
 an example of One who did not only
 please Himself 15:3a
 b) OT Confirmation of Christ's
 Unselfishness: As the OT confirms
 (Ps. 69:9), Jesus, as Messiah, took
 upon Himself other men's hate for
 the Father 15:3b
 c) OT Illustration Legitimate: Paul
 affirms that all Scripture has its
 relevance and applicability to
 believers so that they will
 continue in their hope and thus
 live their lives as Christians with
 patient endurance of the weak 15:4
 b. Petition for Unity: Paul prays that the Lord
 might enable the church in Rome to be unified
 around Jesus Christ so that they might bring
 honor to the Father 15:5-6
 1) Statement of Petition: Paul now prays
 that the Lord might enable the believers
 in Rome to be in unity around Jesus
 Christ 15:5
 2) Purpose of Petition: Paul prays for the
 church's unity so that they might show
 the greatness of God the Father 15:6
 4. Exhortation to Mutual Acceptance: In seeing
 Christ's example of accepting both Jews and
 Gentiles, believers should readily accept one
 another as they focus upon their hope through the
 Holy Spirit 15:7-13
 a. Exhortation to Acceptance: Paul exhorts the
 weak and the strong to accept one another so
 that God will be glorified 15:7a
 b. Example of Acceptance: Believers are to
 accept one another just as Christ accepted
 them when He became a servant to the Jews and
 to the Gentiles in order to confirm God's
 promises and to glorify God 15:7b-12
 1) Statement of Christ's Acceptance: The
 model by which believers are to accept
 one another is Christ who accepted them
 15:7b
 2) Explanation of Christ's Acceptance: In
 accordance with the OT's support Paul
 affirms that Jesus became a servant to
 the Jews and the Gentiles in order to
 confirm God's promises and to glorify
 God 15:8-12
 a) Significance of Christ's Ministry:
 Jesus became a servant to the Jews
 and the Gentiles in order to
 confirm God's promises and to
 glorify God 15:8-9
 (1) Sphere of Christ's Ministry:
 Jesus became a servant to the
 Jews for the sake of God's
 faithfulness 15:8a
 (2) Purpose of Christ's Ministry:
 Jesus' ministry to the Jews
 was in order to establish the
 divine promises made to the
 Jewish Fathers and for the
 Gentiles who are glorifying
 God for His mercy 15:8b-9a
 b) Confirmation of God's Work Among
 Gentiles: God's work among the
 Gentiles is confirmed through OT
 scriptures (Ps. 18:49; Deut. 32:43;
 Ps. 117:1; Isa. 11:10) 15:9b-12
 c. Entreaty of Joy and Peace: Paul now prays
 that the God who gives hope would enable them
 by the Holy Spirit to have unity (joy and
 peace) through their hope 15:13
IV. Conclusion: As a minister of Christ to the Gentiles, Paul
 expresses his desire to visit the Roman Christians and
 concludes his letter with personal greetings, pastoral
 counsel against false teachers, and a benediction which
 entrusts the Romans to God's wise care 15:14--16:27
 A. Paul's Motivation in Writing: Paul's motivation for
 writing this letter is to justify his boldness toward
 them because he was appointed a minister of Christ to
 the Gentiles 15:14-21
 1. His Persuasion of Their Progress: Paul expresses
 his confidence in the maturity of the Christians
 in Rome (full of goodness, knowledge, and able to
 admonish one another) 15:14
 2. His Presentation of His Ministry to the Gentiles:
 Paul has written boldly as a reminder to the
 Romans, who are mature, because God has not only
 given him grace, but has worked significant
 ministry through him to the Gentiles who did not
 know Jesus 15:15-21
 a. His Boldness Described: Even though the
 Romans are mature, Paul has written quite
 boldly to them to remind them again of some
 points 15:15a
 b. His Boldness Defended: The reason Paul has
 written boldly to the Romans is because he
 has received grace and been given significant
 ministry from the Lord to the Gentiles who
 did not know Him 15:15b-21
 1) His Appointment as a Minister of Christ:
 Paul has written boldly as one who
 received grace and has been appointed as
 a minister of the gospel to the Gentiles
 so that they might be an acceptable
 offering to the Lord 15:15b-16
 a) The Source of His Appointment: Paul
 has written boldly as one who
 received grace from God 15:15b
 b) The Nature of His Appointment: Paul
 has been appointed as a minister of
 Christ Jesus who as a priest
 ministers the gospel of God 15:16a
 (1) Office: Paul is a minister of
 Christ Jesus to the Gentiles
 (2) Mission: Paul is ministering
 as a priest
 (3) Message: Paul is ministering
 the gospel (good news) of God
 c) Purpose of His Appointment: Paul
 ministers to the Gentiles in order
 that his offering, which consists
 of the Gentiles, might be
 acceptable to God as it is
 sanctified by the Holy Spirit
 15:16b
 2) His Attainment as a minister of Christ:
 Paul does not boast in himself, but in
 the saving work of Christ through Him to
 many Gentiles who did not know Jesus
 15:17-21
 a) His Boastfulness Described: Paul
 boasts not in himself, but in the
 saving deeds of Christ Jesus and
 his service of Him (e.g., the
 things pertaining to God) 15:17
 b) His Boastfulness Defended: The
 reason Paul boasts is to proclaim
 what Christ has accomplished
 through him in a large ministry to
 the Gentiles (who did not know
 Jesus) 15:18-21
 (1) Accomplishment in Ministry:
 The reason Paul boasts is only
 to talk about what Christ has
 accomplished so as to bring
 about the good response of the
 Gentiles through the powerful
 working of the Spirit 15:18-
 19a
 (2) Area of His Ministry: The
 result of the Lord's ministry
 through Paul is that he has
 ministered the gospel in an
 arc from Jerusalem as far as
 Illyricum (modern Yugoslavia)
 15:19b
 (3) Aim of His Ministry: Paul
 aspired to preach the gospel
 where Christ was not known in
 accordance with Isaiah's
 pronouncement about those who
 would learn about the Servant
 of YHWH (cf. Isa. 52:15b)
 15:20-21
 B. Paul's Intention to Visit Rome: Paul's intention of
 visiting the Romans is finally being realized although
 he must first go to Jerusalem in order to deliver the
 offering of the believers of Macedonia and Achaia;
 therefore, he requests their prayers for him, and prays
 for their experience of God's peace 15:22-33
 1. His Desire To Visit: Although Paul's desire to
 visit the Romans was hindered many times, he
 intends to come to them in order to enjoy their
 fellowship and to be aided by them in his further
 ministry to Spain 15:22-24
 a. His Past Desire to Visit: Because of Paul's
 extensive ministry among the Gentiles he
 desire for the Romans to know that he has
 often been hindered from coming to them
 15:22
 b. His Present Desire to Visit: Paul's ministry
 is completed in the present regions and
 desires to realize his long standing desire
 to visit the Romans in order to enjoy their
 company and to be aided by them in his
 ministry to Spain 15:23-24
 1) His Duty Accomplished: Paul does not
 have any further room for him to
 minister (his foundational ministry) in
 the present regions 15:23a
 2) His Desire to Visit: Paul's desire to
 visit Rome is now many years standing
 15:23b
 3) His Design for Spain: Paul intends to
 go to Spain for ministry and to stop
 among the Romans on his way to enjoy
 their company, and to be aided in his
 ministry 15:24
 2. His Detour to Jerusalem: Paul's detour to
 Jerusalem is to bring the offering of Macedonia
 and Achaia to the poor saints in Jerusalem
 whereupon he intends to visit the Romans with
 God's full blessings on his way to Spain 15:25-29
 a. The Purpose of His Visit: Although Paul
 intends to visit the Romans, he is now going
 to Jerusalem from Corinth to minister to the
 saints 15:25
 b. The Circumstances of His Visit: Paul is
 going to Jerusalem with a material gift from
 the Gentile Christians of Macedonia and
 Achaia who desire to share with those who
 shared their spiritual riches with them
 15:26-27
 1) Action of the Gentile Christians: The
 reason Paul is going to Jerusalem is
 because the Gentile Christians of
 Macedonia and Achaia have made a
 contribution to the poor saints in
 Jerusalem 15:26
 2) Motive of the Gentile Christians: The
 Gentile Christians of Macedonia and
 Achaia are motivated to share in their
 material things because they have
 partaken of the spiritual things of the
 Jerusalem Christians 15:27
 c. The Plans after His Visit: After he has
 completed his ministry in Jerusalem, Paul
 plans to go by way of Rome to Spain with
 Christ's full blessing 15:28-29
 1) His Anticipated Travels: Paul plans to
 go by way of Rome to Spain after he has
 completed this ministry from the
 Gentiles to the Jerusalem Christians
 15:28
 2) His Anticipated Blessings: Paul knows
 that when he comes to the Romans that it
 will be with the full blessing from
 Christ 15:29
 3. His Desire for Prayers: Paul's request for prayer
 is that he would be delivered from the unbelieving
 Jews and accepted by the believing Jews so that he
 may then come to Rome in God's will with joy and
 for a refreshing visit with them 15:30-33
 a. Motive for Intercession: Paul's motivation
 for the Romans to pray is the Lord Jesus, and
 the Love of the Spirit 15:30a
 b. Nature of Intercession: Paul's desire is
 that the Romans pray to God for him 15:30b
 c. Content of Intercession: Paul requests that
 the Romans would pray for success in his
 ministry in Jerusalem among the unbelieving
 and believing Jews so that he may then come
 to them in accordance with God's will with
 joy and for a refreshing visit 15:31-32
 1) Deliverance from Unbelieving Jews in
 Jerusalem: Paul requests that the
 Romans pray that he might be delivered
 from the unbelieving Jews in
 Jerusalem135 15:31a
 2) Acceptance of His Service by Believing
 Jews: Paul requests that the Romans
 pray that his service on behalf of
 Jerusalem may be acceptable to the
 believing Jews there136 15:31b
 3) Completion of His Intention: The reason
 Paul requests that the Romans pray for
 his success is so that he may then come
 to the Romans by God's will in a joyful
 manner and for refreshing visit with
 them 15:32
 4. Benediction to His Letter: Paul prays that God,
 who is characterized by peace, would be with the
 Romans 15:33
 C. Paul's Greetings, Admonition and Benediction:137
 Paul's extends greetings to various believers in Rome
 and through a pastoral warning urged them all to be on
 guard against trouble-makers, whereupon, he entrusted
 them into the wise care of God 16:1-27
 1. Recommendation of Phoebe to Rome138: Paul
 commends Phoebe, a servant of the church, to the
 Romans and asks them to welcome her warmly 16:1-2
 a. Personal Description: Paul commends Phoebe
 as their spiritual sister in the Lord to the
 Romans 16:1a
 b. Performance described: Paul commends Phoebe
 as a servant of the church which is at
 Cenchrea (Corinth) 16:1b
 c. Purpose of recommendation: Paul recommends
 that the Romans receive her as a fellow
 believer in a worthy manner, and that they
 might help her in the areas where she has any
 need 16:2a
 d. Reason for Acceptance: The reason Paul
 recommends Phoebe to the Romans is because
 she has helped many including Paul himself
 16:2b
 2. Salutation to Various Saints: Paul sends
 greetings to various Christian friends in Rome
 16:3-16
 a. Priscalla and Aquila: Paul greets Prisca and
 Aquila, honors them, and greets the church in
 their house 16:3-5a
 1) Greetings Extended: Paul sends greetings
 to his fellow workers in Christ Prisca
 and Aquila 16:3
 2) Character Described: Paul describes the
 character of Prisca and Aquila as those
 to whom he and the rest of the Gentile
 churches give thanks because they risked
 their own lives for the sake of Paul's
 life 16:4
 3) House Church Greeted: Paul also greets
 the church that is in the house of
 Prisca and Aquila 16:5a
 b. Paul greets Epaenetus, whom he loves, and who
 was the first convert from Asia 16:5
 c. Paul greets Mary who has worked hard for the
 believers in Rome 16:6
 d. Paul greets Andronicus and Junias who are
 fellow believing Jews, outstanding
 missionaries, and were believers before Paul
 16:7
 e. Paul Greets Ampliatus whom he loves in the
 Lord 16:8
 f. Paul greets Urbanus a fellow Christian worker
 and Stachys whom he loves 16:9
 g. Paul greets Appelles who is a tested and
 approved one in Christ, and the church that
 is in the house of Aristobulus 16:10
 h. Paul greets Herodion, a fellow Jew, and the
 church that is in the house of Narcissus
 16:11
 i. Paul greets Tryphaena, Tryphosa, and Persis
 who are workers in the Lord 16:12
 j. Paul greets Rufus as one who is elect in the
 Lord, as well as his mother who is like a
 mother to Paul also 16:13
 k. Paul greets Asyncritus, Phlegon, Hermes,
 Ptrobas, Hermas, and the believers (brethren)
 with them 16:14
 l. Paul greets Philologus, Julia, Nereus and his
 sister, and the church (believers) with them
 16:15
 m. Paul exhorts the church to warmly greet one
 another with a holy kiss, and sends greetings
 from all the churches of Christ to them
 16:16
 3. Cautions Against False Teachers: Paul warns the
 Romans against self-serving false teachers from
 Satan who desire to sway them from their morally
 good obedience to the Lord 16:17-20
 a. Statement of Caution: Paul urges the Romans
 to watch out for those who cause dissensions
 and hindrances in doctrine, and to turn away
 from them 16:17
 b. Reason for Caution: The reasons Paul warns
 the Romans to watch out for these false
 teachers is because they are driven by their
 own fleshly desires, and they deceive the
 naive through their smooth and flattering
 speech 16:18
 1) Their Master: The reason Paul warns the
 Romans to watch out for these false
 teachers is because their master is not
 the Lord, but their own desires 16:18a
 2) Their Deception: The reason Paul warns
 the Romans to watch out for these false
 teachers is because they deceive the
 thinking of the naive through their
 smooth and flattering speech 16:18b
 c. Reason for the Exhortation: Paul is giving
 this exhortation to the Romans because their
 obedience has become wide spread, and he
 desires for them to continue in that which is
 morally good rather than being influenced
 toward that which is immoral 16:19
 1) Report of Their Church: Paul is giving
 this exhortation to the Romans because
 their obedience has become known to
 everyone 16:19a
 2) Response in Conduct: In view of the
 good fame of the Romans Paul rejoices
 over them, but desires that they be wise
 in regard to what is morally good, and
 innocent in regard to that which is evil
 19:19b
 d. Promise of Victory: Paul assures the Romans
 that if they heed Paul's warning, then God
 will crush Satan's action speedily, and prays
 that the Lord Jesus' grace would be with them
 in the conflict 16:20
 4. Greetings of Paul's Companions: Paul's companions
 now send greetings to the believers in Rome 16:21-
 24
 a. Timothy Paul's well-known fellow worker
 greets the Romans, so do Lucius, Jason and
 Sosipater, a fellow Jew with Paul 16:21
 b. Tertius, who wrote down the words Paul gave
 him139 greets the Romans in the Lord 16:22
 c. Gaius, the host to Paul and the whole church
 in Corinth, Erastus, the city treasure (or
 manager), and brother Quartus greet the
 Romans 16:23
 d. Paul prays that they would all experience the
 Lord Jesus' grace140 16:24
 5. Benediction: Paul concludes his letter to the
 Romans with an appropriate doxological benediction
 which places them in the care of the wise Lord Who
 is able to establish them in the gospel, and to
 whom belongs glory forever through Jesus Christ
 16:25-27
 a. Paul now places the Romans in the care of the
 Lord who is able to establish them in accord
 with his gospel and the proclamation of Jesus
 Christ--a mystery unknown in OT times, but
 revealed in the NT times to all nations
 leading to obedience in faith 16:25-26
 b. Paul places the Romans in the care of the
 only wise God 16:27a
 c. Paul proclaims that the glory belongs to God
 forever through Jesus Christ 16:27b
___________________________
 1 This argument is a personal composite and amplification of
several outlines by Harold W. Hoehner and John D. Grassmick from
unpublished class notes in 206 Romans, Dallas Theological
Seminary, Spring 1983.
 2 This was an abhorrent title to the Greek mind, but to the
Semitic mind it was a title of honor.
 3 He was set apart from birth (Gal. 1:15). Romans 1:1
expresses Paul's realization of God's separation. Paul was
separated for service (Acts 13:2).
 4 See 2 Samuel 7.
 5 The spiritual gift which Paul desires to impart could be
(1) God's general, gracious gift in Jesus Christ [5:15,16], (2)
gracious gifts given to Israel (note the plural in 11:29), (3)
special abilities bestowed upon the church (12:6), or (4) a
blessing or benefit bestowed through Paul's presence.
 The indefiniteness of ti implies that Paul does not have a
specific "spiritual gift" in mind. He would see their need when
there. Also, it was not Paul who bestowed gifts, but the Spirit
of God (cf. 1 Cor. 12:4-7; Rom. 12:6). His hope is to be a
spiritual benefit to the Romans--to "strengthen" (cf. 16:25) them
in faith and obedience (cf. 2 Cor. 1:15).
 6 Paul desires for the Romans to be strengthened (***** )
as Christians in faith and obedience (cf. 16:25; also Lk. 22:32;
Acts 18:23; 1 Thess. 3:2,13; 2 Thess. 2:17; 3:3; 1 Peter 5:10).
 7 This refers to the whole realm of gaining new converts to
the strengthening of the faith and obedience of those who have
already believed.
 8 Paul considers himself a debtor (ojfeilevth") to all
people until he gives out the gospel. This is his duty before
God as an apostle to the Gentiles (cf. 13:8; 15:1). Paul's
commission, and the world's need fuel Paul's obligation.
 9 The two pairs of terms denote the whole of Gentile
humanity, but they represent different groupings of the same
totality. Greeks and barbarians probably referred to those who
possessed Graeco-Roman culture, and all of the rest of the
Gentiles (respectively). The Wise and the foolish probably
referred to those who were intelligent and educated, and those
who lacked intelligence and education (cf. Cranfield, Romans,
1:83-84).
 10 Salvation in all of its past, present, and future
aspects, but especially with an emphasis upon deliverance from
the final judgment.
 11 Paul emphasizes the "Jews first" demonstrating that he
has not rejected Israel. This gospel offers the fulfillment of
the promises to Judaism. Therefore, Paul always goes to them
first (cf. Acts). Nevertheless, they reject the message, and
"force" the movement to the Gentiles (in Acts). In view of 9--
11, Paul still sees a future for this people of promise.
 12 Even though the gospel is proclaimed by people, it is God
who reveals its meaning (the righteousness which comes from Him).
 13 Even though the term for righteousness (dikaiosuvnh) can
not be completely separated from the concepts of moral
regeneration (or sanctification), it most probably refers to
being "acquitted", or having a "righteous status conferred" upon
oneself, and does not in itself contain a reference to moral
transformation (cf. Cranfield, Romans, 1:93-96).
 14 This is interpreting the genative (qeou') as objective
(righteousness as God's gift) rather than subjective (e.g.,
righteousness as God's activity). This is a very difficult
decision; see Cranfield for some in-depth discussion concerning
these two views (Romans, 1:96-99). Righteousness is the moral
character of God reflected in the gospel. All righteousness is a
revelation of who God is. But Paul is emphasizing the righteous
status which is given to men by God throughout the letter (cf.
Rom. 5:17; 10:3; Phil. 3:9; 2 Cor. 5:21).
 15 The phrase "from faith to faith" has numerous meanings as
Cranfield notes, "'from the faith of the OT to the faith of the
NT' or 'from the faith of the law to the faith of the gospel'
'from the faith of the preachers to the faith of the hearers',
'from faith in one article to faith in another', 'from present
faith to future', 'from the faith of words (whereby we now
believe what we do not see) to the faith of things, that is,
realities (whereby we shall hereafter possess what we now believe
in)', 'from God's faithfulness to man's faith', or as indicating
a growth in faith ...." (Romans, 1:99).
 However, it most probably is a rhetorical formulation to
express "by faith" but in an emphatic manner, meaning that the
righteousness of God has faith as its foundation, and goal. It
means by faith alone (sola fide).
 16 Verse 17 ends with a citation from Habakkuk 2:4.
Although in its original context there was a sense of political
deliverance for the nation of Israel, Paul uses it in the
spiritual realm of the Gospel (cf. also Gal. 3:11; Heb. 10:38).
Therefore, instead of speaking of "life" as political survival,
he addresses the ultimate sense of life (e.g., an eschatological
future with God; cf. Paul's use of zhvsetai 2:7; 4:17;
5:17,18,21; 6:4,10,11,13,22,23; 7:10; 8:2,6,10,13; 10:5; 12:1)
 17 Note that the standard of comparison is the gospel and
not what other people might value. As Cranfield writes, "it is
not a description of specially bad men only, but the innermost
truth of all of us, as we are in ourselves" (Romans, p. 104).
 The question considered here is not, "are the heathen lost",
but "can God justly condemn the heathen because of their
unrighteousness". While Gentiles are primarily in view, this is
not an exclusive reference to them.
 18 Paul is writing this epistle in Corinth (see the
introduction). He may well have been stirred to develop this
section because of the development of mankind which he saw daily
before him.
 Note that this is not the path of any particular person, but
of mankind as a whole.
 19 Romans 2:1-16 seems to be speaking to all of mankind
(inclusive of both Jew and Gentile). The conjunction, DioV, is
not only a conclusion to 1:32, but to all of 1:18-32 where Paul
has exposed the unrighteous need of mankind. Note also that he
uses the general term a!nqrwpe for a reference to 'mankind'.
Nevertheless, Jews are not specifically addressed here. Their
address is in 2:17ff. This is actually a logical pivot, or
halfway-house to the Jews. The Gentiles are emphasized.
 20 The problem with people is that we think that because
God's judgment is not upon me, that we are exempt, or must be
O.K. This is very, very dangerous!
 21 Note that these good works do not merit God's favor, but
are expressions of faith since they are seeking glory, honor, and
incorruption. They are not said to deserve such things.
 22 These are eschatological gifts of God (cf. 1 Pet. 1:7).
 23 As expressions of faith (cf. 2:7).
 24 See also James 1:22-25.
 25 Note that the term is indefinite ("o@tan gaVr e!qnh")
therefore, Paul may not be talking about all Gentiles, but some
Gentiles. Since these Gentiles have the Law written upon their
hearts (cf. 2:15 with Jer. 31:33), it is more probable that they
are believers who are part of the church and are not under the
Law.
 26 See 5:27, Galatians 2:15, and Ephesians 2:3 for a similar
use of fuvsi" ("naturally", or "by nature"). See Cranfield,
Romans, 1:156-157.
 27 See Jeremiah 31:33 [LXX 38:33] which reads, " dwvsw
novmou" mou eij" thVn diavnonian aujtw'n kaiV ejpiV kardiva"
aujtw'n gravyw aujtouv").
 28 These may have been Matthew's "weightier things of the
Law" (Matt. 23:23; cf. Deut. 6:4ff; Lev. 19:18). Even though
they knew these things, they rarely did them.
 29 It seems that the Jews robbed pagan temples of idols and
Jewish temples of tithes (cf. 1 Macc. 1:54; Josephus, Wars
2.9.4). Bruce notes that an example of this may be found in
Josephus' Antiquities viii, 81ff where a Roman convert to Judaism
makes a donation to the temple at Jerusalem to four Jews from
Rome who appropriated it for themselves (The Epistle of Paul to
the Romans: An Introduction and Commentary, p. 93).
 30 Just as God was reviled by the Gentiles when they took
the nation into captivity because of their disobedience (cf. Isa.
52:5; Ezk. 36:20), so is it that the Gentiles revile God now as
they override the Jews because of the Jews disobedience. As
Cranfield writes, "Israel, whose special vocation it was to
sanctify God's name by its obedience and so promote the glory of
God's name, is actually the cause of its being dishonored"
(Romans, 1:171).
 31 Circumcision is the sign of the Abrahamic covenant (Gen.
17). It was to be a physical sign of the uniqueness of God's
people through Abraham. Its physical nature was also sexual in
order to emphasize (as a last minute reminder) that one was only
to join one's self with people of faith. When one becomes
uncircumcised, one is not being considered as a partaker in the
covenant promise of Abraham. When one is circumcised, he is a
partaker of the covenant to Abraham.
 32 The Greek is mhV gevnoito, or "may it not possibly be!"
Paul is arguing that such a conclusion is wrong even though it
arises from a true premise. Just because Israel failed does not
mean that God is unfaithful.
 33 In Psalm 51:3-4a David confesses his evil, "I know my
transgressions ..., my sin is ever before me. Against Thee, Thee
only I have sinned, and done what is evil in they sight." Then
he affirms that God is justified when he speaks (judgment), and
blameless when he judges him for his evil. David's
unfaithfulness did not make God untrue; it confirmed God's
righteousness when he judged him.
 It is also significant that God was faithful to David in
spite of his grievous sin (cf. 2 Sam. 12:13,24-25; Ps. 89:35;
Isa. 55:3; Lk. 1:32,69; Rom. 1:3).
 34 If Israel, the prototype, failed, what hope is there for
the world?
 35 Paul develops a catena of OT quotations in confirmation
of his charge that all are under sin's power. This catena
emphasizes the universality of sin's hold on men.
 36 This first strophe (3:10-12) is an abridgement and
adaptation of the LXX of Psalm 14 (LXX 13) verses 1-3. It is
also possible that Ecclesiastes 7:20 is in view ("Indeed, there
is not a righteous man on earth who continually does good and who
never sins") in the last part of Romans 3:12.
 In Psalm 14:1-3 the psalmist receives a revelation of YHWH's
appraisal of the human race as being foolish in that they are
separated from the wisdom of God.
 37 The term for righteous (divkaio") refers to righteous
standing before God as well as moral righteousness (e.g., does
justly as in Micah 6:8).
 38 See the discussion by James on right speech (1:19,26; 3:1-
12).
 39 Paul is quoting the LXX of Psalm 5:9 [LXX 5:10] where he
describes the ruthless enemies from whom he desires God's help.
The image is "Their throat is an open grave, with their tongues
they keep deceiving".
 40 Paul is quoting Psalm 140:3 (LXX 139:4) where he compares
his enemies speech to the deadly strike of a serpent ("They
sharpen their tongues as a serpent; Poison of a viper is under
their lips").
 41 Paul is an adapted quotation of Psalm 10:7 (LXX 9:28
since they combine Psalms 9--10).
 42 Verses 15-17 are an abridgement of Isaiah 59:7-8a, and
describe the sins of God's people Israel. Here Paul uses these
to apply to all men.
 43 This is from Psalm 36:1 [LXX 35:2b]; Sin speaks to the
ungodly within his heart, and the ungodly have no fear of God
before them. No fear of God leads to no fear of sin.
 For relevant passages on the fear of God see Cranfield,
Romans, p. 195 n. 1.
 44 Here Law does not just refer to the Mosaic writings since
the above scriptures in verses 10-18 came from the Writings and
the Prophets. Here Law is used in a broader sense as torah, or
the OT as a whole (cf. 1 Cor. 14:21; Jn. 10:34; 15:25).
 45 The image is that of one being in a courtroom and being
unable to give his defense after the evidence has been brought
forward against him. He awaits his condemnation without saying a
word.
 46 This verse may be echoing Psalm 143:2.
 47 Total depravity is the unmeritoriousness of Man in the
sight of God. It does not mean that man has exhibited his
depravity as thoroughly as he could, or that man indulges in
every form of sin, or that man never performs acts that are good
in the sight of men, or that man has no consciousness of what God
would like. It means that corruption extends to every part of
man's nature including all the faculties of his being (mind,
bodies, etc.). It means that nothing in man can commend him to a
righteous God for salvation. Total depravity means the entire
absence of holiness, and not the intensity of sin. Man will be
restored in the eschatological future (cf. 5:2; 8:18,21,30).
 48 The term is aJpolutrwvsew" meaning to "be released
through a payment." The payment is to God as satisfaction for
sin. In Egypt the nation who believed was released through the
death of the first born of the king. In Christianity believers
are released through the death of the "first born of the King"--
Jesus.
 49 This term (iJlasthvrion) means to "satisfy" or "turn
away" God's anger. "Satisfaction" is the image of what occurred
at the mercy seat in Heb. 9:5. All of the other theological
terms revolve around this concept. Calvary was a public display
of God's propitiation.
 50 The blood of Jesus Christ is a vivid way of expressing
his death. There is also a sacrificial element which is
emphasized through this expression (cf. 5:9; Acts 20:28; Eph.
1:7; 2:13; Col. 1:20; Heb. 9:11ff; 10:19,29; 13:12,20; 1 Pet.
1:2,19; 1 John 1:7; 5:6; Rev. 1:5; 5:9; 7:14; 12:11; Matt.
26:28=Mk. 14:24=Lk. 22:20; 1 Cor. 11:25; 10:16).
 51 As Cranfield writes, "the purpose of this verse is to
raise the question of Abraham as the most obvious possible
objection to the statement that glorying has been excluded
(3.27), in order that the truth of the statement might be
decisively confirmed by the subsequent demonstration that even he
has no ground for glorying, since he too was justified ejk
pivstew"" (Romans, 1:226).
 52 This is an assumed Jewish position (see Cranfield,
Romans, 1:227 for support).
 53 Moses' account of this is in Genesis 15:6, "Now Abraham
[had] believed (or was a believer) in YHWH, and He reckoned it to
him (namely) righteousness. The Hebrew reads, hp*d*x= oL
h*b#v=j=Y-hCwhyB^ /m!a$h#w+ . The "it" on "reckoned" is feminine
agreeing with righteousness. This is a straight credit
transaction (e.g., God credited him with righteousness--not his
belief as righteousness, but because of his belief). The verb
refers to Abraham as one who has believed or is characterized as
believing--from Ur on (cf. Genesis 12:1,4; 14:21-24).
 54 By including this statement Paul is intimating that
Abraham was also "ungodly" (toVn ajsebh', cf. 1:18).
 55 The Greek reads, "logivzetai hJ pivsti" aujtou' eij"
dikaiosuvnhn."
 56 Paul here appeals to Psalm 32:1ff to emphasize that God's
reckoning righteousness to a man apart from the Law is, in fact,
the same as His forgiving sins (Cranfield, Romans, 1:233).
 57 This promise included becoming blessing, a great name,
numberless progeny, possession of the land of Canaan, and
blessing to the nations of the earth (Genesis 12:7; 13:15f;
15:5,18; 17:8; 22:17f).
 58 While "through" the Law could mean that the Law had not
been given yet, it more probably means "through the
instrumentality" of the Law in parallel with the second portion
of the verse ("righteousness through the instrumentality of the
faith").
 59 If the fulfillment of the promise would have been
dependent upon man's fulfillment of the Law, it would have ended
in loss rather than fulfillment.
 60 Jesus' resurrection was proof of our justification. It
vindicated the effectiveness of Christ's substitutionary death.
If Jesus had not been vindicated in the resurrection, then we
would know that his substitution was not accepted by the Father.
 61 These results of justification are stated for the purpose
of assurance. This unit anticipates chapter 8. Therefore, Paul
is answering the question, "Is justification a sure thing?" Paul
answers, "Yes, justification will last through difficulties."
 62 As Cranfield writes, "To have one's faith proved by God
in the fires of tribulation and sustained by Him so as to stand
the test is to have one's hope in Him and in the fulfillment of
His promises, one's hope of His glory (v.2), strengthened and
confirmed" (Romans, 1:261).
 63 This was accomplished at just the right time in God's
sovereign freedom (cf. Mk. 1:15; Gal. 4:4).
 64 The question which Paul is now answering is, "How could
one person render the whole world savable?
 65 Paul begins this unit with a protasis (w@sper) in 5:12,
but develops thoughts until 5:18-19 when he picks up the
comparisons again with the repeated phrase "even so" (ou!tw"
kaiV).
 66 There are five views to the meaning of "all sinned":
 (1) A denial of causal relationship between Adam's sin and
the sin of the human race.
 (2) Pelagian: refers to man's personal sins independent of
Adam's sin. Problems: (a) five times one sin is the cause of
all in verses 15-19, (b) verse 14 would be misleading--"not the
same sin as Adam", (3) infants die.
 (3) Mediate Imputation (Placaeus) = condition--the corrupt
nature was first. Problems (a) "all sinned" not "all were
corrupted", (b) in verses 12-19 the race died from a
transgression, not a condition of corruptness, (c) this does not
do justice to verses 13-14 where there is no reckoning of sin
with no law, (d) we are inherently corrupt, and (e) it is not
logical.
 (4) The Seminal Theory: the race participated in Adam (cf.
Hebrews 7). Problems: (a) I sinned before I existed, (b) Why am
I not responsible for Adam's later sins?, (c) verse 14 would be
misleading--not the same as Adam's sin, (e) no seminal
relationship in justification (e.g., we are not justified for
personal righteousness)
 (5) Federal Headship: Immediate imputation: Problems: (a)
One is not responsible for others' sins (Deut. 24:16; Ezk. 18:20-
-but these relate to civil government; cf. the typological image
of Hebrews 7:9-12), (b) this is unfair (but this is talking about
physical death not spiritual death; and would we have done any
better?). Supports: (a) Adam is the natural representative head
of all humanity--thus, when Adam sinned we did, (b) it fits the
context with the analogy of Christ's act of righteousness, (c) it
does justice to verses 13-14, (d) it makes sense to see that
Adam's first sin was attributed to us, (e) the immediate
imputation is implied in man's estate, (f) the representative
principle is illustrated throughout scripture--Esau, Achan.
 67 Here Paul picks up again on his thought begun in 5:12.
 68 There is an unbreakable connection between justification
and sanctification. As Cranfield writes, "Paul is here concerned
to insist that justification has inescapable moral implications,
that our righteous status before God involves an absolute
obligation to seek righteousness of life, that to imagine that we
can 'receive righteousness in Christ without at the same time
laying hold on sanctification is profane absurdity" (Romans,
1:295).
 69 The desire is to gain grace.
 70 Although we died to sin, it did not die to us!
 71 Paul is saying, yield yourself to God, then your members
for God.
 72 Law does not help when one is in trouble. It only makes
the situation worse because it condemns.
 73 In verse 1 the desire is to sin in order to gain grace;
here the desire is to sin because we are under grace.
 74 In 6:1-14 Paul explained that the believer is under
grace. Now in 7:1-25 he explains that the believer is not under
Law.
 75 Paul is arguing that the Law, though holy, was not great
enough to turn sin back. On the contrary, it incited sin to act
out, and then needed to judge the sin.
 76 This is the Mosaic Law (cf. 6:14; and the description "to
those who know the Law") and not Roman Law (cf. 13:1).
 77 Review 6:1-11.
 78 The Greek (w@ste plus an infinitive) expresses a
contemplated result (e.g., what ought to follow-- w@ste
douleuvein "that we ought to serve in newness of the Spirit").
 79 The "letter" may well have the sense of abuses, and
misuses of the Law by legalist (Cranfield, Romans, 1:229-240), or
it may more simply be the attempt to find life through the
particular commands of the Law.
 Under the Mosaic Law one is to obey in order to be blessed,
but under the New Covenant one obeys because he has been blessed.
 80 Sin originates within us. Salvation to the problem of
sin is union with Christ in death and resurrection. Therefore,
Paul is dealing with a misconception that sin originates with the
Law since we have been separated from it. This is why he deals
with the function of the Law (cf. 7:12).
 81 Paul is arguing that he could have viewed himself as
innocent in the face of the Law by external obedience if it were
not for the commandment, "you shall not covet ..." (Ex. 20:17;
Dt. 5:21) which exposed the sinfulness of his heart. It is this
commandment that Jesus has in mind in the Sermon on the Mount
when he explains the full sense of the Law (Matt. 5).
 82 Much discussion rages over whether Paul is referring to
his saved or unsaved state in Romans 7:14-25. The options are
basically three:
 1. The man is pre-Christian (Robertson): (a) terminology:
"sold into slavery" "a wretched man", (b) v.18- no power or
capability to do good (no H.S.) (c) the contrast is between
chapters 7&8 in that8:1 affirms no condemnation and chapter 7 is
descriptive of pre-conversion (d) the past tenses in verses 7-13
are about past life in that the warfare in vv. 21-23 is not
different than in verses 7-13, therefore, it must be the same.
 2. The man is post-conversion (Calvin, Luther, Bruce): (a)
There is a change from aorist to present tense in verses 7-13 and
14-25, (b) The context of Chapters 5-8 is of a Christian life
therefore, it is unlikely for Paul to go backward, (c) this is
inconsistent with Paul's pre-conversion days (cf. Phil. 3:6 where
there was no struggle), (d) verse 19 says "He wills to do good"
and verse 22 says "He delights in" God's Law, (e) it is constant
with my Christian life as long as sin lives in me (Rom. 6:12-
13; Gal. 5:7), (f) it is difficult for the unsaved man to
diagnose the struggle so perfectly, (g) "I am sold unto sin"
and "wretched man" fit here (cf. 1 Cor. 15:9; 1 Tim. 1:15)
 3. Man's (saved or unsaved) inability to have victory or
please God (Mitten, Longenecker): (a) You can use both arguments-
-1. Unbelievers: ((a)) men in history have stated this problem
(Plato, Ovid, Semica), ((b)) man knows what is right but they do
not do it--2. Believers: it is a continuance of 5:20-21, namely,
I was in Adam; Adam is still in me: chapter 6 affirms that
legally I can say no to sin, chapter 7 says I do sin, and 8 says
how I can say no to sin, (b) The argument has been from the
vantage point of mankind in Adam (7:7-12).
 83 In 7:25a there is a hint of the deliverance which is
available for believers who are under this struggle. This will
not be developed, however, until chapter 8.
 84 After discussing the believer's relationship to the Law
he now argues that a greater law is working to push sin back--the
law (or rule) of the Spirit.
 Whereas chapter 5 presented the permanence of justification
based upon one's position in Christ, so now does chapter eight
present the permanence of Sanctification based upon the Spirit.
 85 Romans 8:1-4 summarizes Romans up to this point:
 I. The dilemma of sin and condemnation is presented in 8:1-
2 (cf. 1--3:20)
 II. The substitution of Jesus is proclaimed as the means of
justification 8:3 (cf. 3:21--5:21)
 III. The ability of the believer to choose obedience over
evil is provided for by the Spirit of God 8:4 (cf. 6--8).
 86 The "therefore" of 8:1 does not refer back to verse 25,
but the major premise of chapter 7:1-6 (see Cranfield, Romans,
1:372).
 The freedom from condemnation is not only freedom from guilt
(5:21), but from the power of sin (6--7).
 87 Morris understands the negative descriptions of those in
8:5-8 to be qualities which a believer would not have, namely
being in a state of death (8:6), having a hostile attitude toward
God (8:7), and being doomed to not being able to please God
(8:8). But these could be temporal expressions of fellowship
rather than one's position before God. It seems illogical for
Paul to go back at this point to a discussion of the unbeliever
and his inability to please God in his natural ability.
 Rather the conflict is descriptive of the carnal and
spiritual Christian: (a) The "us" in verse 4 relates to both
groups (those according to the flesh and those according to the
Spirit), (b) The overall argument relates to "believers'" freedom
in Christ--(1) their freedom in the Spirit from condemnation so
that they might obey as they walk in accordance with the Spirit
(1-4), (2) walking according to the Spirit is explained in 8:5-11
(cf. the use of gaVr in 8:5) (3) an application is given to the
believer in 8:9-11--(c) This parallels well the struggle of the
flesh with the Spirit in Galatians 5, and (d) verse 12 seems to
relate living according to the flesh to believers (nb,
"brothers).
 It is possible that 8:8 is descriptive of the unregenerate
(in the flesh "ejn sarkiV", cf. 8:9).
 88 This death is spiritual separation (in terms of
fellowship, and not necessarily eternal life as Morris sees it)
from God for those who live according to the flesh. It seems as
though this death will also be especially experienced in terms of
a lack of rewards as we share in our inheritance when before the
Lord (8:14-17).
 89 This life is spiritual life in terms of a full experience
of the inheritance as sons (8:14-17) for those who are separating
themselves from the self-serving evil that their sinful body
wants to do (13:b). Note the future, you shall live (zhvsesqe).
 90 Romans 8:16 "The Spirit Himself bears witness with our
spirit ..." is often interpreted as an inner witness of our being
children of God (e.g., the Spirit testifying to our spirit, cf.
Cranfield), but the verb is summarturei' describing joint
testimony, and the dative tw'/ pneuvmati is not that of
"reference" or "recipient", but of "direction" "along with" or
"together with" (cf. Sanday and Headlam).
 91 Paul seems to heighten the image that believers will not
only be heirs, but joint heirs of Christ (sugklhronovmoi deV
Cristou') if they suffer with him (sumpavscomen) in order that
they may be glorified with Him (i@na kaiV sundoxasqw'men). This
is why believers should not live according to the flesh (8:12).
 92 The verse might better read, "He who searches the hearts
knows what the mind of the Spirit is, namely that (j* expressing
content rather than cause) the Spirit intercedes for the saints
according to God's will."
 93 Paul is discussing an external assurance that comes in
view of external trials.
 94 "These things" are not only a reference to 8:29-30, but
probably 3:21--8:30 making this a conclusion from Paul's argument
thus far in the book.
 95 "All things" (taV pavnta) may not only refer to being
joint heirs (8:17), but the fullness of salvation (cf. 5:10), or
all that is necessary for our salvation (Cranfield, Romans,
1:437).
 96 Paul expresses this through "But" (ajll j) affirming as
Cranfield writes, "So far from its being possible for any of
these things to separate us from Christ's love" (Romans, 1:440).
 97 Cranfield correctly notes that, "The aorist participle
indicates that the reference is to a particular historic acts,
namely, that act by which He proved His love to us (cf. 5.6-8;
also Gal 2.20)" (Romans, 1:141).
 98 The term is ajrcaiv "rulers" (cf. Eph. 6:12).
 99 This too probably refers to angels (cf. 1 Cor. 15:24;
Eph. 1:21; 1 Pet. 3:22).
 100 This unit fits into the main argument as follows: (1)
Paul has concluded his main argument, namely, God's righteousness
is obtained by faith on the basis of grace. (2) Now a problem
arises: since the Jews are the chosen people (etc.), how is it
that they rejected God and God rejected them? How does God
reject His chosen people? (3) Paul ministered first to the Jew
and next to the Gentiles (1:16; 2:9), yet, the Gentiles responded
and the Jews did not. This answers why God has mercy on the
Gentiles: to provoke the Jews to jealousy. (4) Paul left the
question of Jews in chapter three to finish the argument of God's
righteousness by faith. Now he returns to the Jew to explain
that (a) God's rejection is not inconsistent with the promises or
with justice (chapter 9), (b) Israel is responsible because she
repudiated righteousness by faith (e.g., the OT teaching of
righteousness and the present day gospel [9:30--10:21], and (c)
Israel will be restored and thus this is not final (11). (5) Why
is it brought out here? God made promises to OT saints; if He
did not keep them, is he faithful? Can we trust His promises to
believers today (chapter 8)?
 101 Paul probably refers to God's word "failing" because the
Jewish objection to the cast-away status of Israel was that this
would mean that God's promises failed in that God broke his
covenant to Abraham and to the nation.
 102 Paul is arguing that being a physical descendant of
Abraham is not enough. God's word has not failed. Israel is a
remnant.
 103 This description is not frozen. Although people may be
vessels of wrath at the time of Paul's speaking (e.g., Israel),
God's desire is that they will become vessels of mercy (9:30--
11:36). Even believers are spoken of as having once been
children of wrath (cf. Eph. 2:3; Cranfield, Romans, 2:492-497).
 104 Romans 8:28-30.
 105 Paul is amplifying Moses' instruction that righteousness
acquired by faith is here; we do not need to go somewhere to get
it.
 106 It seems as though confession and believing are one and
the same thing from different view points: Confession from the
context of the Jew and "believing" from the point of view of all
men (including the Jew). In view of the Jews having rejected
Jesus as from the devil (Mk.3) it is necessary for them to
likewise confess (ojmologhvse") Jesus as "Lord" or YHWH.
Perhaps it is in this way that a Jew could be freed from the
curse upon his generation (resulting in salvation; cf. Luke
19:21; with Acts 2 and 3. NB -- this would have special
significance in view of his discussion to Israel in Romans).
 Believing in the finished and confirmed work of Jesus upon
the cross leads to (results in) righteousness
 In view of verses 13-14 the confession is most probably to
God and not to men.
 107 Paul is affirming that the gospel message has been
widely preached to the Gentiles, so the Jews must have heard of
it (cf. Col. 1:5f,23).
 108 See chapter nine. Here people is laoVn emphasizing the
sperma, and not the tekna.
 109 This does not refer to the nation of Israel in general
so much as the elect from the nation of Israel: (1) Paul has
affirmed in 9:6-8 that not all Israel is Israel, (2) in 11:15
this is a remnant according to election of grace, (3) in 11:2-3
Elijah and the seven thousand were a remnant (or God's people),
(4) 11:7b describes not those who are elected, but hardened--the
rest of Israel, and (5) this makes sense with the other use of
proginwskw in 8:29.
 110 This imagery is a confirmation of verses 11-15, and sets
up the imagery of the root and branches which follow in verses 17-
24.
 111 The elements of this tree are probably as follows: (1)
the root would be God's covenants (especially the Abrahamic
covenant). J. Lanier Burns writes, "An equation of the root and
patriarchs does not necessarily violate the emphasis on
covenants. However, it does remove the emphasis on divine
faithfulness that is central to the chapter. Perhaps the
patriarchs would be an appropriate emphasis for the firstfuits"
("The Future of Ethnic Israel in Romans 11," in
Dispensationalism, Israel and the Church: The Search for a
Definition, edited by Craig A. Blaising and Darrell L. Bock, 206-
207). (2) the branches are ethnic Jews and Gentiles, (3) cut off
branches are unbelieving Jews and Gentiles, and (4) branches
which are grafted in again are the full remnant of believing
Jews.
 112 Paul is not describing the Church here so much as
Gentiles (cf. 11:11,13) who are allowed to share in the blessings
of the Jews. Gentiles partake in the promises to Israel in that
they are "partakers with them of the rich root (the Abrahamic
covenant) of the olive tree (11:17). They do not replace Israel
here. The two people are constantly distinguished from one
another rather than joined to one another in this passage (and
unlike Ephesians 2--3).
 113 This fullness of the Gentiles has reference to the times
of Gentile dominion (cf. Daniel), and perhaps until the elect
from the Gentiles are saved.
 114 There has been considerable debate about the identity of
"all Israel." The options are basically two: (1) "all Israel"
refers to the elect of both Jews and Gentiles [e.g., spiritual
Israel], or (2) "all Israel" refers to the whole of Israel, but
not every individual [e.g., a large number of Israel who are in
fact the remnant]. For "all Israel" to include the elect from
among the Gentiles would contradict the contrast in 11:11-32
between the Gentiles and Israel. Therefore, "all Israel" must
mean the nation with "all" not being any more comprehensive than
the "fullness of the Gentiles" would be of Gentile salvation.
Burns writes, "Therefore, in my opinion, the third stage is the
conversion of the full number of Israel's elect as preparation
for the cleansing of the nation by its Deliverer in fulfillment
of the new covenant" ("The Future of Ethnic Israel in Romans 11,"
in Dispensationalism, Israel and the Church: The Search for a
Definition, edited by Craig A. Blaising and Darrell L. Bock, 212-
13).
 115 It is difficult to be certain if this response is the
conclusion of 11:1-24, 9--11, or the whole section on Doctrine
(1:18--11:32). This outline has placed it as the large
conclusion.
 116 The term is suschmativzesqe picturing the outward change
of a chameleon. The prohibition is with the present tense
expressing the cessation of some act that is already in progress
(Dana and Mantey, 290).
 117 The term is metamorfou'sqe speaking of the internal
transformation of a butterfly.
 118 See Cranfield, Romans, 2:613-616.
 119 See also John 17:20-23.
 120 It seems that the Jews were not submitting to the
government, and the Gentiles were being persecuted. Paul does
not write during a time of "good" government. Nero is in power.
He is so crazy that he ripped open the womb of his mother to see
the womb that bore him.
 121 See also Genesis 9. This has some bearing on the issue
of capital punishment. Certainly the government has a biblical
basis for capital punishment. However, it does not say that it
must use its authority all of the time.
 122 See also Mark 12:17 = Matt. 22:21 = Lk. 20:25.
 123 The verb is ajpodidovnai meaning to "give back" or "pay
something which one owes as a debt."
 124 Paul has just expressed the Christian's fulfillment of
his political responsibility (the least part of love), not he
sums up his particular ethical exhortation in the commandment of
love.
 125 Although this may at first sound like an "absolute"
against all kinds of debt, it does not actually affirm that we
should not ever borrow, but that we should be certain that we pay
up our obligations (ojfeivlete) except for that one which we can
not ever repay--our obligation to love one another.
 There are other passages that allow for borrowing: Matt.
5:42; Luke 6:35; 1 Cor. 6:7 (?); Ex. 22:25.
 126 Paul seems to have the moral Law in view (Exodus 20;
Deut. 5). While the promissory aspects of the Law are fulfilled
in Jesus, and the code is discontinued through the advent of the
Holy Spirit (Acts 2; 10), the ethic continues to be incumbent
upon believers.
 127 See Matthew 19:19
 128 Paul is now (at the end of this more general part of his
ethical exhortation) presenting the eschatological motivation of
Christian obedience (cf. 12:12 where it was already mentioned,
"rejoicing in hope").
 129 These verses are amplified in the following verse
(13:13).
 130 See Ephesians 6.
 131 To put on Christ is to volitionally stand in one's
relationship with Christ, to consider one's relationship as true,
and thus to walk in that relationship (cf. Ephesians 4:24).
Galatians emphasizes that this has already occurred (positionally-
-justification); now Paul makes a moral injunction to walk in
this position (sanctification)
 132 In view of Paul's command the Christian community as a
whole was strong, and the weak were a minority.
 133 Although there are many views as to what makes these
brothers the "weaker" ones, it may be best to understand that
they were probably Jews who still held to the ceremonial Law.
They were not Judaizers as in Galatians, but were unable with a
clear conscience to give up the observance of such requirements
of the law as the distinction between clean and unclean foods,
the avoidance of blood, the keeping of the Sabbath and other
special days (Cranfield, Romans, 2:690-699).
 134 The theology of this section is what stands behind the
decree of the Jerusalem council in Acts 15. Since this is so far
from Jerusalem, Paul unfolds the theology rather than the decree
itself.
 135 See Acts 21:27ff.
 136 See Acts 21:15ff.
 137 Several things stand out in this unit: (1) the
prominence of women, (2) the emphasize on Paul's love for his
people [vv. 8,9,12], (3) Paul's recognition of the position of
others in the Lord, (4) Paul mentions home churches five times
(vv. 10,11,14,15), (5) Through the mention of so many names one
may deduce that Paul "founded" the church in Rome through his
converts.
 138 This is an official letter of recommendation at this
point. She probably carried the letter from Paul to the Romans.
 139 Some consider Tertius to have composed Romans in
accordance with this verse, but it is more probable that he was
Paul's secretary who either wrote the letter in long-hand from
Paul's dictation, or who first took Paul's letter in shorthand
and then wrote it out in long-hand with Paul's final approval
(see Cranfield, Romans, 1:2-4).
 140 The inclusion of "the grace" here has rather weak
manuscript support. Those manuscripts that do include it here
(D, G, etc.) have the doxology (16:25-27) at the end of chapter
14, or else omit it altogether, cf. 16:20).