NCMI

TRAINING MANUAL

ROMANS

by Jeff Wheeler

This document may be duplicated whole, or in part, in any form (written, visual, electronic or audio) without express written permission, providing it is not used for commercial purposes.

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“Romans is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never be read or pondered too much, and the more it is dealt with the more precious it

becomes, and the better it tastes.”

---Martin Luther---

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COURSEWORK FOR “ROMANS”

It is impossible to suppose that in a mere twelve week period of studying a Bible book

of this magnitude, both in theology and volume, that we will do much more than

“scratch the surface” of its magnificent depth. If however we have gained a deeper love

for the truth of scripture, and increased our passion to study these truths, we have

certainly succeeded in some small way.

It will be our goal in this course to understand the book of Romans as a “whole”, and

not just aware of some of its “parts”. We want to discover how the many significant

„parts‟ of Romans fits into the book as a „whole‟. As we will discover, Romans as a

whole seems to be Paul‟s most elaborate and detailed explanation of “the gospel”. We

will try to understand all of the different components of this glorious gospel.

The coursework is broken down into six separate sessions. Each session covers a

section of the book, and must be completed within a four-week period of time. Each

session has a corresponding assignment which must be completed and handed in on

time in order to receive credit through the NCMI Theological Correspondence Course.

We will use two methods of learning in this course. The first is what is called an

“inductive” method of study. When using the „inductive‟ method you will be asked to

answer questions which come directly from the Bible text. You will be asked to read the

entire section of scripture being studied in each session, and answer questions drawn

directly from the text.

The second method of learning will come from reading a book other than the Bible. For

this purpose we will be using John Stott‟s commentary on the book of Romans entitled,

“ROMANS: God‟s Good News For The World”. You will be asked to read most of this

book, and to answer questions taken directly from it in each session. I‟ve also included

a suggested reading list, which includes other good commentaries on the book of

Romans, for further study.

Romans is a wonderfully rich theological treatise, yet one that is rooted deeply in the

reality of Christian ethics and lifestyle. It is my prayer that as you complete this course,

and gain a more complete understanding of the “gospel”, with Paul, you will rise with

boldness and declare into the nations, “I am not ashamed of the gospel, for it is the

power of God for salvation to everyone who believes...”

In the grip of His grace,

Jeff Wheeler

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SECTION ONE “INTRODUCTION TO ROMANS”

(ROMANS 1:1-17, 15:14-33)

ASSIGNMENT ONE READ ROMANS 1:1-17, 15:14-33

READ STOTT PAGES 31-36 (“Paul‟s purpose in writing”)

READ „SECTION OVERVIEW‟

SECTION OVERVIEW GENERAL BACKGROUND

Paul had never been to Rome prior to writing “Romans”. It is only one of two such

letters written by Paul, without ever having been to the church. The other is Colossians.

Although Paul in this letter does address certain issues unique to the Roman context, it

is for the most part a treatise on the substance of “the gospel”. Amidst the diversity of

topics and theological truths contained in Romans, the overriding message of the letter

is a detailed explanation and defense of Paul‟s gospel. To properly approach and

assess the content of this book, one must first ask the question, “What is the gospel?”

It is seemingly in response to this question that Paul goes about meticulously defining

the essence of God‟s „good news‟ of salvation in Christ.

AUTHORSHIP/ DATE

There is very little argument from scholars that Paul was the author of Romans. He

probably wrote it while on his third missionary journey (Acts 15:36-21:19),

approximately 57 A.D. (we cannot be exact in this estimation, but are relatively sure it

was written between 54-59 A.D.). It is probable that Paul wrote it from Corinth, during

his three-month stay in Greece. There are two reasons to believe this:

a. Paul commends to the Romans a woman, Phoebe, from Cenchrea, a seaport

adjacent to Corinth (16:1-2). She is possibly the messenger delivering the letter.

b. Gaius, the person Paul was apparently staying with (16:23) is probably the same

Gaius whom Paul baptized at Corinth (I Corinthians 1:14).

OCCASION FOR WRITING

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One of the keys to understanding Romans is to place it within the timeline of Paul‟s

apostolic life/ ministry. To give us a background on this I have quoted Douglas Moo

from the New International Commentary on the New Testament - Epistle to the

Romans.

“Paul tells us in 15:22-29 that three localities figure in his immediate plans:

Jerusalem, Rome, and Spain. Jerusalem is his immediate destination. Paul has

completed his collection of money from his largely Gentile churches and is now on his

way to Jerusalem to deliver the money to the Jewish saints there. This collection was

an important project for Paul, as may be gauged from the fact that he talks about

it in every letter written on the third missionary journey (cf. also I Cor. 16:1-4; II

Cor. 8-9). Its importance goes beyond meeting the material needs of the poor

Christians in Judea; Paul views it as a practical way to cement the fractured

relationship between the Gentile churches of the mission field and the Jewish

churches in the „home‟ country. In chapter 15 Paul demonstrates his concern about

how this collection will be received by the „saints‟ in Jerusalem. Will they accept the gift

and so acknowledge the links that bind Jewish and Gentile believers together in one

people of God? Or will they reject it, out of suspicion of Paul and the „law-free‟

churches he has planted?

Rome is the second stage in Paul‟s itinerary (15:24,28). But, while sincere in

his desire to visit the Christians in Rome, Paul views Rome as little more than a

stopping-off point in his projected journey to Spain. This is not to minimize the

importance of the Christian community in Rome but reflects Paul‟s understanding of his

call: „to preach the gospel in regions where Christ has not yet been named‟

(15:20). This task of initial church planting is one that Paul has completed in the

eastern Mediterranean: „from Jerusalem and as far around as Illyricum (modern-day

Albania and the former Yugoslavia) I have „fulfilled the gospel of Christ‟ (15:19). As a

result of the first three missionary journeys, churches have been planted in major

metropolitan centers throughout southern and western Asia Minor(Tarsus, Pisidian

Antioch, Lystra, Iconium, Derbe, and Ephesus), Macedonia (Philippi and Thessalonica),

and Greece (Corinth). These churches can now take responsibility for evangelism

in their own areas, while Paul sets his sights on virgin gospel territory in the Far

Western end of the Mediterranean.

What emerges as especially significant from this sketch of Paul‟s own situation is

that he writes his letter to the Romans at an important transition point in his

missionary career. For almost twenty-five years, Paul has planted churches in

the eastern Mediterranean. Now he prepares to bring to Jerusalem a practical

fruit of that work, one that he hopes will heal the most serious social-theological

rift in the early church-the relationship between Jew and Gentile in the people of

God. Beyond Jerusalem, Spain, with its „fields ripe for the harvesting‟, beckons.

On the way is Rome”.

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So Paul is seeking to use Rome as a „base of operations‟ from which he can minister

into the virgin territory of the eastern Mediterranean. Whereas Antioch (Syria) had been

his „home base‟ up to this point, he now realizes that he needs a base church farther

„west‟, from which he can impact Spain. So he is writing Romans to tell the church of his

successful church planting ministry into the regions of Asia Minor, Macedonia and

Greece, his present ministry into Judea (Jerusalem) to bring reconciliation between Jew

and Gentile Christians, and his desire to minister into the west in the future. His desire

is to build relationship with the church in Rome, so that they might eventually help to

resource his evangelism to the Gentiles in the regions of the western Mediterranean.

THE CHURCH AT ROME

It is unknown how the church in Rome was founded. It was comprised of both Jews

and Gentiles, with the Gentiles being the clear majority. There is no reference in

Romans to anyone having established it apostolically (remember, Paul had never been

there). How, then, did the church come into existence in Rome? Below are three

possibilities and their levels of likelihood.

HOW DID THE ROMAN CHURCH GET STARTED?

1. Peter or another apostle founded the church (unlikely, since no one is mentioned by

Paul).

2. Since Rome was a major center of commerce and trade in the western world,

Christian merchants passing through could have begun sharing the gospel with the

Roman residents (possible).

3. Some of the Jews who were converted to Christianity on the day of Pentecost

returned to their home city (Rome) and began spreading the good news of their new

found hope in Jesus (probable).

KEY VERSE

It would be impossible to say that in a theological treatise of this magnitude, there is

only one “key verse” in the entire book...so I won‟t say it! However, there are two

verses that really capsules the heartbeat of Romans, that being

1:16-17:

“I am not ashamed of the gospel, because it is the power of God for the salvation of

everyone who believes: first for the Jew, then for the Gentile. For in the gospel a

righteousness from God is revealed, a righteousness that is by faith from first to last,

just as it is written: “The righteous will live by faith”.

In these verses, Paul summarizes his thoughts about the gospel. John Stott says that

though there are many “topics” in this great book, there is only one “theme”: the gospel.

Paul‟s gospel had been rejected by many of the Jewish Christians because they

believed Paul was preaching an “antinomian” message (Antinomianism means “no

law”). They believed that Paul‟s gospel was one that removed all moral restraint

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because of his position that when a person comes to Christ, he is freed from the

demands of the Mosaic Law. In other words, Christ is the end of the law for all who

have faith (Romans 10:4). But because Paul had never been to Rome to explain his

teaching first hand, it appears that he wants to “set the record straight” concerning the

“gospel” he is preaching to the Gentiles, to dispel all false accusations. It is as though

Paul puts these verses here as a gateway into a more definitive explanation of his

gospel. As we pass through this gate we can read the sign over it that says, “THE

GOSPEL DEFINED”. What do we learn about the gospel from these two verses?

Among other things:

a. It is the powerful means through which God has chosen to save people.

b. It must be embraced by faith not by works.

c. It is a message for all peoples (Jew and Gentile)

d. It reveals God‟s plan of bestowing a righteous status upon sinful humanity.

There are many other theologically significant verses in Romans. These two verses,

however, seem to be key in revealing the overall intent of Paul in writing this most

glorious epistle.

“Romans is Paul‟s summary of the gospel he preaches” - Douglas Moo

“More than that, because he had not visited Rome before, and because most of the

church members there were not known to him, he saw the need to establish his

apostolic credentials by giving a full account of his gospel”. - John Stott

INDUCTIVE QUESTIONS

1. According to Romans 1, had Paul ever visited the church in Rome before writing

“Romans”?

2. What verses indicate this in chapter 1?

3. List 3 things Paul says about himself in verses 1-2.

4. According to verse 13 why did Paul want to go to Rome?

5. What does Paul feel obligated to do to Greeks, non-Greeks, the wise and the foolish

in vss. 14-15?

6. According to verse 16, the „gospel‟ is what?

7. According to verse 17 what is revealed in the „gospel‟?

8. According to verse 17 by/ through what does this righteousness come?

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9. What does Paul want to deposit in the church in verse 11?

10. Through what event was Christ‟s sonship and deity powerfully confirmed in verse

4?

QUESTIONS FROM STOTT

1. From what city did Paul probably write “Romans”?

2. How long was he in Greece?

3. What 3 places does Paul intend to visit?

4. What is his purpose in going to Jerusalem?

5. What is his purpose in going to Spain? (see also Romans 15:20-28)

6. What did Paul‟s visits to Jerusalem and Spain represent?

7. The love gift from the gentiles to the Jews represented more than an expression of

Christian generosity. What did it represent further?

8. “Humanly speaking”, why was the acceptability of this gift to the Jews in doubt?

9. What 4 provinces had Paul successfully evangelized prior to writing “Romans”?

10. If Rome, located 2/3 of the way from Jerusalem to Spain, was to be a “base of

operations” for Paul into the western Mediterranean regions, what 3 forms of assistance

could he draw from them?

11. What had been Paul‟s “base of operations” in the east?

12. Stott suggests that Paul wants to use Rome as a “base of operations” to minister

into the western Mediterranean regions. How can he justify this assumption knowing

that Paul was committed to „not build upon another man‟s foundation‟ (15:20), and that

Paul had not „founded‟ the church at Rome?

13. It is overwhelmingly clear that the church in Rome was comprised of both Jews and

gentiles. Which group was in the majority?

14. What was the nature of their conflicts (Jews and gentiles)?

15. What was the theological issue that lay beneath the ethnic and cultural tensions

between Jews and gentiles in Rome? (summarize in your own words)

16. What are the two “paramount themes” in Romans, according to Stott?

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SECTION TWO “MAN‟S DEPRAVITY”

(Romans 1:18-3:20)

ASSIGNMENT TWO READ ROMANS 1:18-3:20 READ STOTT, PAGES 67-105 READ „SECTION OVERVIEW‟

SECTION OVERVIEW The second major section of Romans (1:18-3:20) addresses the issue of man in his

fallen, sinful condition. Whether Jewish or non-Jewish, all humanity is guilty of sin and

stands condemned before God, who is not only the creator of all things, but also the

judge presiding over the universe he created. Because of mankind‟s condemned

status before God, all are objects of his divine punishment (wrath).

But if Romans is a book defining the “good news” (gospel) of Jesus Christ, why does

Paul begin with such “bad news”? That is, that all humanity stands hopelessly

condemned before God (a condition that cannot be changed through any amount of

human effort or ingenuity). Does God‟s “good news” actually begin with and therefore

include some “bad news”? Without question it does!

The wrath of God, we will see in this section, is God‟s righteous punishment upon all

evil. It would be unjust for God to allow evil to go unpunished, since evil is contrary to

the nature of God, the will of God, the purpose of God and the intentions of God. Evil is

a destructive force that violates the laws of God‟s kingdom. Therefore mankind in his

fallen, sinful condition stands condemned before God, and accordingly under the weight

of his wrath. Speaking of this condition in another epistle, Paul says, “like the rest, we

were by nature objects of wrath” (Eph. 2:3). But how does the wrath of God fit into the

“gospel”?

It has been suggested that God‟s wrath is like the black velvet pillow whom a jeweler

uses to display diamonds of great value. The black velvet gives the diamond a dark

backdrop, which isolates the diamond and allows it to stand alone in its brilliance. As

light shines upon the diamond, the black backdrop accentuates the beauty of the

skillfully cut diamond.

So it is with our glorious salvation, which is represented by the velvet and the diamond.

The dark backdrop of humanity‟s hopeless, sinful condition before God accentuates the

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brilliance of a redemption that is offered to us despite the depth of our sinful, depraved

and rebellious nature. We will not fully appreciate the greatness of our salvation without

first understanding the darkness of our human condition in sin, apart from the saving

work of Christ. This is why Paul begins with “bad news”. The bad news, however, turns

into good news for those who by faith in Christ are reconciled to God, and redeemed

from their bondage to sin and death.

Thus we must include man‟s depravity (that is, his sinful, condemned position before

God from birth) in our preaching of the gospel. There is no good news without bad

news. The bad news accentuates the good news. Many times the reason people don‟t

give their lives to Christ is because they see no need to do so. They may have enough

money, a good job, a good marriage, good friends, material possessions and a fairly full

life. How then can we preach a gospel that is relative to their situation in life? By simply

revealing the need. As Paul said, “we have already made the charge that Jews and

gentiles alike are all under sin” (3:9), and “all have sinned and fall short of the glory of

God” (3:23). It is only when a person realizes he is guilty before God that he will seek

God‟s pardon.

Concerning this, Leon Morris has said:

“It has always seemed to most people that they are, on the whole, pretty decent people.

They may not be perfect, but they have done no great wrong. Since they are conscious

of no really disastrous sin, they feel that they must be right with God. But for Paul, the

significant thing is not that people have met their own standard but that they have not

met God‟s. They have come short of his demand. They are in the greatest of danger

because they are subject to his wrath”.

“The gospel is necessary because there is such a thing as the wrath of God, because

only the gospel of salvation by grace through faith brings deliverance from that wrath.

This is the plight of mankind. Apart from this the gospel has no meaning”.

And A.W. Tozer said:

“This message of justice discharged and mercy operative is more than a pleasant

theological theory; it announces a fact made necessary by our deep human need.

Because of our sin, we are all under the sentence of death, a judgment which resulted

when justice confronted our moral situation...but God‟s justice stands forever against

the sinner in utter severity. The vague and tenuous hope that God is too kind to punish

the unGodly has become a deadly opiate for the consciences of millions. It hushes

their fears and allows them to practice all pleasant forms of iniquity while death draws

every day nearer and the command to repent goes unregarded. As responsible moral

beings we dare not so trifle with our eternal future”.

And John Stott has said:

“Nothing keeps people away from Christ more than their inability to see their need of

him or their unwillingness to admit it. As Jesus put it: „it is not the healthy who need a

doctor, but the sick. I have not come to call the righteous, but sinners‟. He was

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defending against the criticism of the Pharisees his policy of fraternizing with „tax

collectors and sinners‟. He did not mean by his epigram about the doctor that some

people are righteous, so that they do not need salvation, but that some people think

they are. In that condition of self-righteousness, they will never come to Christ. For just

as we go to the doctor only when we admit that we are ill and cannot cure ourselves, so

we will go to Christ only when we admit that we are guilty sinners and cannot save

ourselves. The same principle applies to all our difficulties. Deny the problem, and

nothing can be done about it; admit the problem, and at once there is the possibility of a

solution.”

“To be sure, some people insist with great bravado that they are neither sinful nor guilty,

and that they do not need Christ. It would be quite wrong to seek to induce guilty

feelings in them artificially. But if sin and guilt are universal (as they are), we cannot

leave people alone in their false paradise of supposed innocence. The most

irresponsible action of a doctor would be to acquiesce in a patient‟s inaccurate self-

diagnosis. Our Christian duty is rather, through prayer and teaching, to bring people to

accept the true diagnosis of their condition in the sight of God. Otherwise, they will

never respond to the gospel”.

Finally, we must realize, as Morris has suggested, the significance lies not in the fact

that we have lived up to our own moral standards of goodness, but that we have failed

to live up to God‟s. In other words, man‟s judgment upon himself means nothing...it is

God‟s judgment that matters. This is what makes Paul‟s gospel relative to all humanity.

God has condemned all of humanity under the penalty of sin. It is only when a person

understands their predicament, and that they have no hope of pardon, except through

faith in Jesus Christ, that they are likely to receive his free gift of salvation.

In this section, Paul is going to address different sub-sections of humanity and explain

why each is equally guilty before God. He begins by sharing how gentiles, although

knowing about God through his creation and their consciences, have chosen to reject

his moral restraints, in order to please themselves. He then explains that those who

condemn others for immoral behavior but practice the same things are also guilty.

Those Jews who grew up with the law, approve it as true, recommend it to others, but

do not follow it themselves are just as guilty as the others.

Paul ends the section by declaring that all men are “shut up” under sin, and without

excuse. His final indictment upon humanity in this section of scripture is, “there is no one

righteous, not even one; there is no one who understands, no one who seeks God.

There is no one, who does good, not even one”(3:10-12).

INDUCTIVE QUESTIONS

1. Paul says man has no valid reason or excuse to deny the existence of God. Why?

(1:18-20)

2. Against whom is God‟s wrath revealed? (1:18)

3. What 3 things did man „exchange‟? (1:21-27)

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a.

b.

c.

4. What 3 things did God give sinful man „over to‟? (1:24-28)

a.

b.

c.

5. When God lifts his grace from a person‟s life and „gives them over‟ to their own

shameful, perverted desires, what do they become filled with? (list 5 things) (1:29)

a.

b.

c.

d.

e.

6. Man knows that his own wickedness deserves punishment. What kind of

punishment? (1:32)

7. Why are the people in 2:1-3 condemned through their judgment of other people?

8. When gentiles who don‟t have the Mosaic Law do instinctively the things in the law

what does it show? (vss. 2:14-15)

9. What does Paul condemn the Jews for in 2:17-24?

10. What is Paul‟s conclusion about humanity (Jews and gentiles alike) in 3:9?

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QUESTIONS FROM STOTT

1. What 4 groups of people does Paul divide the human race into in these 3 chapters?

2. How does Stott define „the wrath of God‟?

3. In 1:26-27 Stott says we can‟t interpret the noun „nature‟ as meaning „my nature‟, or

„natural‟ as meaning „what is natural to me‟. What is his point here regarding

homosexual practices?

4. According to Stott, what is the difference between the first group of people he

addresses (1:18-32) and the second group

(2:1-16)?

5. What are the eight verbs Paul uses (according to Stott) to describe aspects of

Jewish self-consciousness and self confidence?

6. In the section on „the whole human race‟, how does Stott come to the conclusion that

we should respond to Paul‟s „devastating exposure of universal sin and guilt‟ as we

read it at the end of the 20th century? List the two responses below.

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SECTION THREE “THE IMPUTED

RIGHTEOUSNESS OF GOD” (Romans 3:21-5:21)

ASSIGNMENT THREE READ ROMANS 3:21-5:21

READ STOTT PAGES 108-166

READ THE „SECTION OVERVIEW‟

SECTION OVERVIEW After exposing the sinfulness of humanity, Paul now explains the means by which a

righteous status can be restored. God has provided himself a solution to mankind‟s

moral dilemma.

Although the Jews would like to cling to their belief that righteousness before God is

based upon their Jewish bloodline and outward obedience to the mosaic law, Paul

makes it clear that this righteousness comes only through faith in the finished work of

Christ on the cross. Thus, Jews and gentiles alike stand on level ground, not only in

terms of their depravity, but also in terms of their desire to be righteous before God. All

must come to God through faith in Christ. It is simply „God‟s righteousness‟ imputed or

credited to the account of the sinner on the basis of grace, through faith.

The source of justification is God‟s grace. The grounds for justification is the cross.

The means of justification is faith. Salvation is of the lord.

To illustrate Paul‟s insistence that righteousness does not come either through Jewish

descent or human works, in chapter four he describes the righteousness that came to

Abraham. It was not Abraham‟s obedience that secured his righteous status, but his

belief in God‟s promise.

In this chapter, Paul wants his readers to understand the impossibility of salvation/

righteousness without God‟s divine intervention and apart from human works. He uses

four statements of impossibility in this chapter:

“...God, who justifies the wicked...” (4:5)

“...God, who gives life to the dead...” (4:17)

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“...God who calls things that are not as though they were”. (4:17)

“...his body (Abraham‟s) was as good as dead”... (4:19)

Even in God‟s redemptive plan of salvation which is through „faith‟ in Christ, faith cannot

be seen as a work. Faith itself is the gift of God (12:3). Thus, the righteousness of

God, offered to man is said to be „imputed‟ or „credited‟ to man‟s account.

To illustrate this point, in chapter 5 Paul discusses humanity‟s relationship with Adam

and Christ. Through Adam‟s sin all humanity receives an „imputation‟ of

unrighteousness through identification with Adam by natural birth. But through faith in

Christ, and the resulting „spiritual birth‟, God‟s righteousness is imputed to all those who

call upon him in faith. Identification with Adam brings death. Identification with Christ

brings life.

INDUCTIVE QUESTIONS

1. According to 3:22, God‟s righteousness comes:

a. Of/ from

b. Through

c. To/ for

2. According to 3:24, what are we justified “by”?

3. According to 3:24, what are we justified “through”?

4. On what basis did God reckon/ declare Abraham to be righteous in 4:3?

5. David says that God credits people with being righteous apart from what in 4:6?

6. When was Abraham credited with this righteousness according to 4:9-10?

7. This righteousness was credited to Abraham apart from what (besides circumcision)

in 4:13-16?

8. What are the abiding results for Christians who have been „justified by faith‟

according to 5:1-11? (“we have…”)

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a.

b.

c.

d.

e.

f.

g.

h.

9. Whose sin brought condemnation and death to all men according to 5:12-19?

10. What has Christ‟s act of righteousness now resulted in for all that believe according

to 5:15-19?

QUESTIONS FROM STOTT

1. According to Stott, what type of „term‟ is justification?

2. What is the difference between „justification‟ and „pardon‟?

3. According to Stott, what is the „grounds of our justification‟?

4. Define the three expressions Stott highlights to explain the „grounds of justification‟

(use 50 words to describe each one).

a. Redemption-

b. Propitiation-

c. Demonstration-

5. Stott says the „means of justification‟ is „faith‟. How does he define this „faith‟?

6. What is Stott‟s definition of the Greek verb „credited‟ (logizomai)?

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7. What two kinds of „crediting‟ does he mention?

a.

b.

8. What does Stott mean by „federal head/ representative‟?

9. Describe the difference between sinning “like Adam” and sinning “in and with Adam”.

10. „Universalism‟ or „universal salvation‟ is the belief that Christ‟s substitutionary death

is automatically applied to every person, thus everyone will be saved. Supporters of

this view use verses from Romans 5:12-21 which say (for instance) “so then as through

one transgression there resulted condemnation to all men, even so, through one act of

righteousness there resulted justification of life to all men.” In other words, if Adam‟s

sin affected every man, so Christ‟s redemption automatically affects every man. List

below two reasons Stott gives that denies the possibility of „universalism‟ or „universal

salvation.‟

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SECTION FOUR “THE WORK OF THE SPIRIT”

(Romans 6:1-8:39)

ASSIGNMENT FOUR READ ROMANS 6-8

READ STOTT PAGES 166-196, 216-260

READ „SECTION OVERVIEW‟

SECTION OVERVIEW This section probably contains the widest scope of pertinent information of all six

sections. As a result, this assignment covers more pages in Stott‟s book. It will be

most helpful for you to read all of the pages if possible, but if time does not permit you

should skim the chapters to locate the answers to the questions.

Chapters six, seven and eight of Romans deal with three very important aspects of the

work of the Holy Spirit in the believer‟s life. We can generalize this section by labeling it

“the work of the spirit”, but must deal individually with each aspect of the spirit‟s work, so

as not to “overgeneralize”.

In chapter six Paul uses the illustration of water baptism to unite two key aspects of the

spirit‟s work. Namely that of justification (already dealt with in chapters 3-5), and

sanctification.

In water baptism, we identify with the death of Christ (and of course his burial which

seals or proves his death). Justification of the believer results when God “justly”

removes the penalty of sin which was upon our lives, and bestows on us a righteous

status.

It is only through death that sin can be atoned for, for the wages of sin is death (Rom.

6:23). Therefore it is imperative that we die to sin through Christ. It is only when we

identify with Christ‟s death to sin, that God can, on the basis of Christ‟s death, remove

our sin and give us his righteousness. We die „through him‟. This is symbolized

through water baptism. As we go under the water, we identify fully with his physical

death and burial. This is justification. As we by faith identify with (and accept) the

substitutionary death of Christ, we receive the benefits of it. The removal of sin‟s

penalty and the reinstatement of a righteous status.

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However, water baptism also illustrates the reality of Christ‟s resurrection. As we

identify with Christ‟s death in water baptism, we also identify with his powerful

resurrection. As the Holy Spirit raised Jesus to resurrection life, so the Holy Spirit now

empowers the justified believer to live a new life of righteousness. This is called

sanctification.

So water baptism reveals two key theological truths related to the work of the

spirit...justification and sanctification. Sanctification, or the inward working of the Holy

Spirit in the believer‟s life consists of several things. The Holy Spirit makes us alive to

God and the reality of spiritual things. He breaks the power of sin in the believer‟s life,

and sets them free from bondage to sin. He leads and guides the believer in spiritual

matters. He brings the assurance of salvation (sonship), and also the glorious future

hope of complete redemption of our mortal bodies.

These things are covered primarily in chapters six and eight. In chapter seven Paul

takes a little side road to explain how the Holy Spirit‟s ministry has brought the demands

of the law for the Christian to an end. We are free from the law, and have been „joined

to another‟, that is Christ. We now walk by the newness of the spirit and not the letter of

the law. The spirit of Christ in us now becomes our moral guide and leads us in spiritual

truth as God‟s sons (8:14).

INDUCTIVE QUESTIONS

1. Through baptism we identify with Christ in three ways (6:3-4)

a. With his

b. With his

c. With his

2. Why was our „old self‟ crucified with him (through baptism) (6:6)?

3. What was the purpose of doing away with „our body of sin‟

(6:6)?

4. How are we to see ourselves in light of what Christ has done (6:11)?

5. What are the two things we are “to do” and the two things we are “not to do” in light

of what Christ has done (6:12-13)?

a.

b.

c.

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d.

6. Why were we made to die to the law through identifying with Christ‟s death (7:4)?

a.

b.

7. What is Paul‟s answer to the dilemma of the question, “who will deliver me from this

body of death”? (7:25)

8. What made the law „weak‟ or „powerless‟ to save us (8:3)?

9. In 8:5-11 Paul distinguishes between those who have their minds set on the flesh,

and those who have their minds set on the spirit. What does he say about each? (list

three things he says about each)

Mind set on flesh Mind set on the spirit

a. a.

b. b.

c. c.

10. In 8:18-27 Paul says three things „groan‟ in anticipation of the full redemption to be

revealed on the day of the lord. What are they?

a.

b.

c.

11. According to 8:29, what has God predestined us to be?

12. According to 8:26 and 34 who „intercedes‟ for us?

a.

b.

21

QUESTIONS FROM STOTT

1. In at least 50 words, describe what Stott calls “a popular misunderstanding” of what it

means to be „dead to sin‟.

2. In at least 50 words, describe Stott‟s definition of what it means to be „dead to sin‟.

3. According to Stott what does Paul mean by „the body of sin‟?

4. In speaking about our body of sin being „done away with‟, what does Stott say the

best definition of the Greek word katargeo is?

(include what katargeo cannot mean in this context)

5. In at least 50 words, describe Stott‟s definition of „our old self‟.

6. Stott says, “there are, in fact, two quite distinct ways in which the New Testament

speaks of crucifixion in relation to holiness”. Explain.

7. How many times does the term „law‟, or „commandment‟ or the „written code‟ appear

from chapter 7:1-8:4?

8. What does Stott mean that we died to the law through „the body of Christ‟?

9. Stott mentions several parallels between chapter 6 and chapter 7. List the seven he

mentions in his commentary.

Chapter six Chapter seven

a. a.

b. b.

c. c.

d. d.

e. e.

f. f.

g. g.

10. The law, Paul says, was impotent in its ability to produce „fruit‟ in our lives.

However, being released from the law through Christ‟s death, we are now “joined to

another (Christ)”, and now we “bear fruit for God”. According to Stott, what is this fruit?

22

11. Read pages 219-222. When Romans 8:4 says that the “just requirement of the law

is now fulfilled in us, who do not live according to the sinful nature but according to the

spirit” do you believe this means that God‟s moral requirements are fully met in our lives

through our identification with Christ (justification), or that by the power of the holy spirit

we are now responsible to fully meet the demands of the law by the spirit‟s enabling

(sanctification)? Please explain in at least 50 words.

12. Paul uses two Greek terms (sarx- „flesh‟) and (pneuma- „spirit‟) to describe the

mindsets of two distinct groups of people (the unregenerate, whose minds are set on

the „flesh‟, and the regenerate, whose minds are set on the „spirit‟). Stott then says

three things about these „mindsets‟. List them below.

a.

b.

c.

13. In at least 50 words, describe what „mortification‟ is, and how it takes place.

14. What are the „five unshakable convictions‟ Stott mentions found in 8:28?

a.

b.

c.

d.

e.

15. What are Stott‟s answers to Paul‟s „five unanswerable questions‟? (please answer

each question in at least 25 words)

a. “if God is for us, who can be against us”?

b. “he who did not spare his own son, but gave him up for us all- how will

he not also, along with him, graciously give us all things”?

c. “who will bring any charge against those whom God has chosen”?

d. “who is he that condemns”?

e. “who shall separate us from the love of Christ”?

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SECTION FIVE “GOD‟S RIGHTEOUSNESS

AND ISRAEL” (Romans 9:1-11:36)

ASSIGNMENT FIVE READ ROMANS 9-11

READ STOTT PAGES 261-308

READ THE „SECTION OVERVIEW‟

SECTION OVERVIEW

In this section, we will deal with the collision between God‟s terms for salvation

(justification by faith) and the nation of Israel. For clarification, Paul will refer to „two

Israel‟s‟. Natural Israel which refers to those who are born of natural Jewish descent.

And spiritual Israel which refers to those who have come to salvation through faith in

Christ, no matter what ethnic background they possess.

Paul is part of both groups. He was born a Jew, raised a Jew, but converted through

faith in Christ. He is perplexed as to why in his day more Jews are not coming to saving

faith in Christ. In these chapters, he tries to explain how Israel‟s apparent rejection of

Christ is being used by God to bring the gentiles to salvation. However, God still has a

plan for „natural Israel‟ which will unfold as soon as the „fullness of the gentiles has

come in‟ (11:25).

In these chapters, we will deal with the doctrine of election. This is a very important

biblical doctrine, and one that each student of the bible should come to terms with.

I would like to say at the outset that this is a highly controversial issue. Theologians of

great stature in church history have found themselves on both sides of this great debate

over election. John Stott has his opinion, but it is just that...his opinion. Please do not

assume that Stott‟s opinion is necessarily right. Hopefully his thoughts will expose you

to the nature of the debate that has lasted several hundred years, and give you enough

information to make your own interpretation.

I hope you will form your own conviction about the doctrine of election. The issue in

these chapters is whether the „electing‟ or „choosing‟ of God has to do with individuals,

24

or corporate Israel. In other words when Paul speaks of „God‟s purpose in election‟, is

he speaking with reference to individuals, or Israel? Does God choose some individuals

before birth to be saved and others to be condemned? Is the choice only God‟s? Does

his sovereignty override human will regarding salvation? Or is his sovereignty

demonstrated in his right to choose the terms upon which men must be saved (faith in

Christ), and not in who is actually saved?

In any case, in these chapters we are still dealing with the whole concept of justification

by faith. Israel must come to God through faith in Christ if they are to be saved. Paul‟s

passion is to see his kinsmen, the Jews, saved. It is a marvelous section of scripture

showing the sovereignty of God working harmoniously with man‟s free will in the course

of human history to bring about the divine purposes of God.

INDUCTIVE QUESTIONS

1. Who is the object of Paul‟s anguish? (9:1-4)

2. Paul‟s anguish is rooted in Israel‟s rejection of Christ, even though God had chosen

Israel to have a unique relationship with him. What eight things does Paul mention

which mark this unique relationship between God and Israel? (9:4-5)

a.

b.

c.

d.

e.

f.

g.

h.

3. Paul says it is not on the basis of what two things that a person is considered part of

Abraham‟s seed/ offspring? (9:6-9,11-12)

a.

b.

4. What 8 Old Testament characters does Paul use to illustrate „God‟s purpose for

election‟? (9:6-18)

25

a.

b.

c.

d.

e.

f.

g.

h.

5. What was the difference between Israel‟s and the gentiles‟ pursuit of righteousness?

(9:30-33)

6. Paul reiterates in chapter 10 that God‟s righteousness comes only to those who

what? (10:1-4)

7. Cross reference 10:5-10 with Deuteronomy 30:11-14. What is Paul trying to say

about the “attainability” of this righteousness?

8. According to 10:14-17, what are the five steps by which people come to have faith in

Christ?

a.

b.

c.

d.

e.

9. Paul says God did not reject Israel completely, in terms of his plan of salvation.

According to 11:1, how do we know this is true?

10. Paul‟s point about people being “hardened” (i.e. Pharaoh, Israel, etc.) Is that their

hardening “by God” was simply the result of their already having hardened their own

hearts “against God”. According to 11:11 & 25 how did God use Israel‟s hardness of

heart?

26

11. There is only one way that Jews and gentiles alike can be part of God‟s family

(“tree”). According to 11:19, 20, & 23 what is it?

QUESTIONS FROM STOTT

Read Stott pages 263-308

1. What are the „two Israel‟s‟ Stott speaks of?

a.

b.

2. Stott agrees with Paul that concerning “election”, God is not unjust. On what basis

does Stott say God is just in election?

3. Stott says that the “upside-down religious situation of Paul‟s day” was that the Jews

sought righteousness and didn‟t attain it, while gentiles didn‟t seek it and yet received

it:

a. Why did Israel not receive the righteousness they sought?

b. Why do people stumble over the cross?

c. What are the only two ways to relate to Christ, the „rock of offense‟?

4. According to Stott what is the parallel Paul is trying to draw between the gospel and

Deuteronomy 30:14?

5. Explain the four evidences Paul uses to back up his statement (11:1) that “God did

not reject his people”:

a. Personal-

b. Theological-

c. Biblical-

d. Contemporary-

6. Related to Israel‟s „hardening‟, Stott says there are two things this „hardening‟ is not.

What are those two things?

a.

b.

27

7. Stott says Paul‟s sequence of thought in 11:11-16 is like a “chain with three links”.

What are those three “links”?

a.

b.

c.

28

SECTION SIX “LIFE IN THE SPIRIT”

(Romans 12:1-15:33)

ASSIGNMENT SIX READ ROMANS 12:1-15:33

READ STOTT PAGES 320-324, 330-333, 338-358, 378-391

READ THE „SECTION OVERVIEW‟

SECTION OVERVIEW

Chapter 12 marks a key point of transition in this book. Up to this point, Paul has

revealed the mercy of God in salvation from a purely doctrinal standpoint. He has

carefully laid a strong theological foundation built upon the doctrines of sin, grace,

justification, sanctification, security of the believer, and so on.

Now he shifts from a purely theological explanation of the gospel, to a practical

application of its truths. Some have said Paul is moving from „doctrine to duty‟, or from

„instruction to exhortation‟, or again from „the indicative to the imperative‟. In any case,

he is moving from what „is‟, to what „ought to be‟. He begins chapter twelve with the

words “...therefore...in view of God‟s mercy”... . In other words, the „therefore‟ points us

back to the first eleven chapters which have been filled with solid Christian doctrine.

Therefore, since we understand what God has done for us in Christ (“God‟s mercy”), he

is going to tell us how our lives should be lived.

He does this by speaking about 8 relationships within which the believer is to

demonstrate the power of the gospel to change a life. Or to say it more simply, there

are eight areas of righteous living that the believer must give his earnest attention to.

They are:

Our relationship to God

Our relationship to ourselves

Our relationship to one another as Christians

Our relationship to our enemies

Our relationship to the state

29

Our relationship to the law

Our relationship to the day we live in

Our relationship to the „weak‟ in the church

Paul is defining „kingdom living‟. He is saying that if the gospel is powerful to save, then

it ought to be reflected in radically changed lives. To say that the gospel is God‟s power

to save and deliver, and continue in lives of bondage is a contradiction of terms. If what

we believe is true (chapters 1-11) then it needs to become evident in the way we live

our lives (chapters 12-15).

INDUCTIVE QUESTIONS

1. Paul says we are not to be “conformed” to the world‟s way of doing things. How are

we “transformed” out of this tendency? (12:1-2)

2. Paul says there are two ways we should consider our own place in the body. One is

positive, the other negative. What are they? (12:3)

a.

b.

3. What are the seven gifts of grace Paul identifies that need to be used in our

participation in the body of Christ? (12:6-8)

a.

b.

c.

d.

e.

f.

g.

4. What type of “love” are believers expected to demonstrate? (12:9)

5. What are the three “one another” exhortations Paul uses to describe proper

relationships between believers? (12:10-16)

6. What are the six things we are told “not to do” in 12:14-21?

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a.

b.

c.

d.

e.

f.

7. List eight ways Paul says we should treat our enemies in 12:14-21. (there are 11

possible ways)

a.

b.

c.

d.

e.

f.

g.

h.

8. What 4 things does Paul say about governmental authority in 13:1-2?

a.

b.

c.

d.

9. What is “love‟s” relationship to the “law”? (13:8-10)

31

10. What are the six “deeds of darkness” which believers must “put off” in order to “put

on Christ”? (13:11-14)

a.

b.

c.

d.

e.

f.

11. What characterizes the faith of the “weak”? (14:2)

12. What characterizes the faith of the “strong”? (14:2)

13. What is the theological basis for believers‟ mutual acceptance of one another?

(14:3)

14. What should prevent us from “judging” or “looking with contempt” on our brothers in

Christ? (14:10)

15. According to 14:14, would you say Paul is part of the “strong” or the “weak”?

16. There is a higher priority in the kingdom of God than “Christian liberty”. What is it?

(14:15)

17. When the bible is unclear on certain issues, how do I determine when I am sinning?

(14:23)

18. Paul says there are two reasons we should love and accept one another. What are

they? (15:2, 7)

a.

b.

19. Why did Paul want to preach the gospel where there were no Christians? (15:20-

21)

20. Where had Paul preached the gospel up to this point?(15:19)

21. What was Paul taking with him to Jerusalem? (15:26-27)

22. Who was it from and whom was it going to? (15:27)

32

QUESTIONS FROM STOTT

Read pages 320-24, 330-333, 338-358, 378-391

1. In 12:2 Paul says offering our bodies as a living sacrifice is our “spiritual act of

worship”, or “reasonable service”. There are two ways to translate the word “spiritual”

(Greek- logikos). They are “reasonable” or “rational”. How does Stott explain each of

these definitions?

a. “reasonable”-

b. “rational”-

2. How does verse 12:10a support the truth that the church is a “family” according to

Stott?

3. What is the picture Paul is trying to portray when he tells the Romans to be “aglow

with the spirit” (vs. 11)?

4. Stott says Paul develops three more “Christian relationships” in chapter 13. What

are they?

a.

b.

c.

5. Stott says, “whenever laws are enacted which contradict God‟s law, civil

disobedience becomes a Christian duty”, and gives 4 biblical examples to support this

statement. List the four examples he gives below:

a.

b.

c.

d.

6. According to Stott, what are the four “debts” found in Romans we as believers must

pay?

a.

b.

c.

33

d.

7. Stott says that Romans 13 begins with important teaching about how we can be good

citizens (vss. 1-7) and good neighbors (vss. 8-10), and ends with why we should be.

What should be our incentive for doing these things?

8. According to Stott, what is the most satisfactory definition of “the weak” in Romans

14 and 15?

9. Stott says issues of diet and observing special Jewish holy days are “non-essentials”

in terms of the kingdom of God. What does he say in terms of our need for

discernment today in this area?

10. Stott comments that Paul‟s ministry was a “priestly ministry”. What sacrifice did he

have to offer?

11. According to Stott, Paul finally tells the Romans why he has been prevented thus

far from visiting the roman church. What is his reason?

12. Where is Paul immediately planning to visit?

a.

b.

c.