ROMANS

BASIC OUTLINEChapter 1:1 - 17 Introduction

Chapters 1:18 – 3:20 All have sinned

Chapters 3:21 – 5:21 Justification is by faith alone

Chapters 6 - 8 Practising righteousness in the Christian life

Chapter 9 – 11 God and Israel

Chapters 12 -15:13 Practical applications

Chapters 15:14 -33 Paul’s own situation

Chapters 16:1 – 24 Personal greetings

Chapter 16:25 - 27 Benediction

The first 8 chapters are primarily doctrinal in nature, chapters 9 to 11 concern God’s purposes for the Jewish people and chapters 12 to 16 are practical applications of the gospel and encouraging greetings.

Who wrote it and when

The book of Romans is a letter written by the apostle Paul to the church in Rome. It is believed that it was probably written by him during a visit to Corinth in AD 56. At this time Paul had not visited the city of Rome. He had been preaching the gospel for about 20 years by then and had been instrumental in establishing a number of churches in the Eastern Mediterranean region. By this time Paul had a matured understanding of the essential gospel message. He had seen it transform the lives of people, from both Jewish and Gentile backgrounds, as they grasped the truths concerning Jesus and God's way of salvation.

The church in Rome

The church in Rome had already been established by the time that Paul wrote his letter. We do not know who was instrumental in establishing it but we do know from Act 2:10 that there were visitors from Rome in Jerusalem when Peter preached at Pentecost. It would appear to be likely that the church in Rome was established by some of these Jewish visitors. It is believed that at the time around 40,000 Jews lived in Rome. It is also likely that after a few years Gentiles will have been added to the church in Rome. As the centre of the Empire many will have been drawn to live there from across the Mediterranean region and beyond. Some traditions (especially Roman Catholic) say that Peter established the church in Rome but the evidence for this is insubstantial and if Peter was there it is likely that Paul would have at least mentioned him in the letter as they were well acquainted by this time.

By the time of the letter the position of the Jews in Rome had changed drastically. The Emperor Claudius expelled all of them (including Jewish Christians) in AD 54. One of the main reasons for their expulsion was that there had been feuding and trouble amongst the Jews concerning a man called Crestus and finally Claudius ordered all of them to leave. Among those who would have had to flee were Priscilla and Aquila who travelled to Corinth where they met Paul (see Acts 18:2). Doubtless they would have told him about the church in Rome that was probably still feeling the effects of many of their members being scattered.

Those Gentile believers who were able to remain in Rome would no doubt have been looked upon with suspicion by the authorities. When Nero came to the throne he began by behaving tolerantly and invited Jews to return to Rome. So it is likely that by the time the letter was written some will have returned to the church but by then it would be being run by the Gentile believers and may well have had a different look and way of doing things. The persecutions under Nero and later Domitian were still in the future but the threat still loomed over them.

Although Paul had not visited Rome himself he did know some believers from the church (see 16:3 – 15). He was planning to visit Rome after he delivered a collection from the churches to the needy believers in Jerusalem. He also says in this letter that he intended to travel on then to Spain (15:24). This letter was perhaps sent as a means of introduction but Paul took the opportunity to write a full and orderly account of what he believed to be the core principles of the gospel. Perhaps he planned in the future to use Rome as a base to expand his work into the western Mediterranean. By writing the letter he sought to defuse tensions between the Jewish and Gentile believers and ensure that they approved his teaching before he came to them.

Main themes of the book

The book of Romans is seen by many commentators to be one of the most influential historical documents ever written. It contains powerful theological truths concerning, amongst other topics:

the righteousness of God the sinfulness of all mankind the impossibility of finding favour with God through our works or good deeds our possible redemption through the death of Jesus the free gift of salvation to be received by faith alone

The exposition of this book has caused many to come to faith. It was a key document in the establishment and growth of the Protestant Reformation. In November 1515 Martin Luther became convinced of the truth of justification by faith alone through his study of the letter. In 1738 John Wesley felt his heart strangely warmed as he listened to an exposition of the letter. Much further back in history in 386 Augustine of Hippo was converted as he read the letter.

Key words for the book are:

Righteousness

Faith

Justification

Law

Grace

Key passages:

1:16 - 17, 3:21 - 26, 5:12 - 21, 8:1 - 17, 12:1 - 13

CHAPTER ONE

1 - 17

The first seventeen verses of Paul's letter constitute an introduction to the whole letter. In this introduction are the great themes of the letter, the things that Paul is going to return to again and again as he boldly puts forth the tremendous concepts and doctrines that have powerfully altered and changed the lives of people over the past two thousand years.

1 - 7

In the opening lines of his letter Paul identifies himself as the writer, designates himself to be both a servant of Jesus and an apostle (one who is sent). He had been set apart by God for a task, to declare the good news (gospel) of God. Having not visited Rome personally Paul was setting out his credentials. He was someone who should be taken notice of because God had called him to be a missionary to both Jews and Gentiles. He says that he is a "set apart person". Prior to his conversion he had been a Pharisee which also means someone set apart, someone who chose to be set apart to serve God. Now he had been set apart by God not through his choice but by divine calling. Even his name is a message of the change that God has made in his life. He had been called Saul, named after the only king who had come from his tribe of Benjamin. By changing his name to Paul he took on a Gentile name (meaning "small"). The once proud Pharisee (see Philippians 3:5) was now a humble servant (or slave) of Jesus called by God to preach to the whole world, Jew and Gentile alike.

From the outset Jesus is seen to be central to all of Paul's thinking and actions. In the following chapters Paul would outline in detail what the gospel of God was, why it was needed, how it was accomplished and how people can appropriate the benefits of the gospel to themselves. Having received the grace and mercy of God, Paul was eager to share the good news.

Paul says that the gospel he proclaimed was a fulfilment of the promises of God given in the Old Testament through the prophets. The doctrine he preached was rooted in God's self revelation and promises. The promises of the Old Testament prophets were fulfilled in the person of Jesus, the Son of God. The promises of a ruler who would come from the line of David was fulfilled in the birth of Jesus, the promise that a virgin would conceive the Messiah (Isaiah 11) was fulfilled in the birth of Jesus through the work of the Holy Spirit. Through the resurrection Jesus showed His deity. He truly was the Son of God, the Lord.

In verse 5 Paul tells us that it was from Jesus that he had received grace and also the call to apostleship. He is looking back to his dramatic encounter with the risen Lord on the road to Damascus (Acts 9). The call was to go and call Gentiles to obedience and faith. In verse 6 he reassures the Roman believers, who at the time were mainly Gentiles, that they were included among those who were called by God into relationship with Him through the power of the gospel.

It is only in verse 7 that Paul sends his greeting to all who are loved by God in Rome. They are called to be a holy people, set apart for God. His greeting includes the wish that they might know the grace and peace of God. In a testing time for believers in the capital of the Empire they need the reassurance that God's grace and peace was available to them. The grace and peace came from both the Father and the Son, the Lord Jesus Christ.

8- 17

Having greeted them Paul now says that although he hasn't met them he thanked God for them. Distance is no barrier to the kinship we have through Christ. He is thankful that he has heard of their faith. The news of their faith has spread through the whole of the known world. This church was not known for its wealth, power or because they were situated in the capital of the empire, they were known for their faith. He calls God to be His witness that he has consistently remembered them in his prayers. He is praying that he may have the opportunity to visit them. This opportunity would only come if God opened it up in accordance with His will.

In verses 11 and 12 Paul says that the reason he wanted to come to Rome was so that he could impart a spiritual gift to them to strengthen them. It is not that he possesses gifts to give them, the giver of spiritual gifts is the Holy Spirit. By sharing with them all that God has imparted to him he is certain that the Holy Spirit will give them gifts to build up the Body of Christ. He also anticipated being strengthened himself through their mutual encouragement.

In verse 13 Paul says that he has wanted to come to visit them on many occasions but had been prevented from doing so until now. The reason he wanted to come was because he wanted to see a fruitful harvest amongst t hem in the same way he had experienced a harvest in other areas and churches. He wants to reach out to all Gentiles whether they are from a Greek culture or non-Greek background. Greek culture was the prevailing culture of the time in the Roman Empire. He also says that he must preach to both the "wise and foolish", in other words to both educated and non-educated people. The gospel is powerful in all sectors of society.

Having explained that he eagerly desired to share the gospel with them (15) he then sets out the core of the gospel message in verses 16 and 17.

He firstly states that he is not ashamed of the gospel. He will boldly proclaim it in any situation. He will not be cowed into silence by the might of Rome or the intellectualism of the time. Paul says that the gospel is the power of God that works for the salvation of those who believe it. The word translated as "power" is "dunamis" from which we get the word dynamite. The gospel is dynamite! It was a life-changing message brought with life-changing power.

The message had been proclaimed firstly to the Jews (Pentecost onwards), God's ancient people. However the gospel wasn't just for the salvation of the Jews but for everyone (see Acts 10, Peter and the household of Cornelius). It is the gospel that reveals God's righteousness. Grasping the truth of God's righteousness and His righteous dealings with mankind can only be comprehended through faith. Quoting from the prophet Habakkuk (2:4) Paul declares that "the righteous (or just) will live by faith". For us to be declared righteous, and hence saved from the penalty of unrighteousness (sin), by a holy God we need to accept His way of salvation by faith. We cannot earn our salvation or righteousness.

CHAPTER ONE

18 -32

Having declared what is the heart of the gospel in verse 17 Paul moves on. Verse 18 is the beginning of a long section which runs through to chapter 3:20. In this section Paul develops his argument that there is no one who can claim to be good or right in God's eyes by relying on their own works or merits. It is a sombre section that concludes that everyone everywhere deserves to be condemned by God for their sin.

18-23

Paul declares that God's wrath is being revealed from heaven against the wickedness of mankind. They have ignored the signs of His existence and preferred to live without regard to Him or recognising His right to be considered and obeyed. Paul uses the argument of the creation around us as being proof of God's existence. For those who are willing to accept it there is a strong proof of the existence of a "Someone" behind all of creation. The intricate beauty and complex design of the universe from sub-atomic particles to galaxies demonstrate that a "Designer" planned it all. Paul says that in the face of the enormity of creation people have no excuse (20) for believing that there is no Creator God.

The self-centred sinfulness of man has caused people to ignore God. They should have given Him thanks for His wonderful provision, they should have held Him in high esteem and glorified Him. Instead their thinking was futile and their hearts became darkened. Rather than glorifying God they often worshipped His Creation and idols instead.

24-27

The result of ignoring God was that He allowed them to have their own way which brought about the sin that is prevalent in the world. Paul specifically talks of the sexual immorality that was very prevalent in the Roman Empire. His readers would have recognised what he was referring to, it was a part of their daily existence.

28-32

Paul again emphasises that it is from depraved minds that much of the world's sinful actions come. Having ignored God's person and wisdom, human thinking was not in line with His ways and the result was sinful actions. In verses 29 to 31 there is a list of the results of sin. These include envy, murder, deceit, gossiping, slander, arrogance, God-hating, disobedience to parents, no faithfulness, no love, no mercy and more. As we look at our world we see the consequences of sin surrounding us and impacting us. Verse 32 is very sombre as Paul declares that people know they are living in ways that displease God, know that their actions deserve death yet rather than disapprove of these actions they actually approve them and those who practice them. God has given all humanity an inner moral nature and a conscience. Most people instinctively know when they are doing wrong yet they persist in it.

CHAPTER TWO

1 -16

Although there were no chapter divisions in Paul's original letter the start of this section certainly marks a change of emphasis by the writer. In chapter one he refers consistently to "they" and "them" indicating a broad brush approach. Now he gets more personal and we see him use "you" far more often. The teaching he will bring applies to all his readers not just an amorphous mass of people. He also moves from talking about the present to the future.

1- 4Paul has just described some of the sins that were prevalent in society (1:29 - 31). Now he applies this to his readers as he writes "you have no excuse". Paul will be teaching that no one is good enough to save themselves from the consequences of sin. If we are to avoid the punishment of our sin and live eternally with God then we will need to rely on God's grace and mercy. There are no degrees of sin, some big, medium or small. Sin is sin and there is no way apart from Jesus to be saved from the consequences of sin.

In the light of the power and pervasiveness of sin we are told that we must not look down in judgement on others. If you point the finger of judgement you are guilty of condemning yourself because all of us are prone to sin. God's judging of sin is based on the complete truth that He alone is able to see whereas when we judge our vision may be partial, warped or inconsistent.

God is patient and does not continually condemn and punish. He shows kindness and forbearance not because He is "soft" on sin but because He wants His patience to lead us to repentance. He gives us time to reflect on our actions and come to Him for forgiveness.

5 - 11There will be a day when God will judge the whole earth in regard to sin. By continuing to sin and failing to repent Paul says that we are storing up for ourselves God's wrath against us. In a sense we are storing up our treasure in hell. Each of us will give an account of our thoughts, words and actions. God will deal with us on the basis of His estimation of our lives. Our deeds are the seeds for our future eternal state.

In verse 7 we are assured that those who have consistently done good and have sought to live a life with eternity in mind will receive the reward of eternal life. Alternatively for those who have sought to live self-centred and self-seeking lives the reward will be to face God's wrath and anger (8). This wrath will produce great distress for everyone who does evil, both Jew and Gentile alike. Similarly both Jews and Gentiles will be blessed by God if they have sought to do good. God sees both Jew and Gentile alike, He has no favourites.

12 - 16People are condemned by God not for what they do not know but for what they do with what they do know. Those who have known God's Word and Law will be judged by them. Those who have never seen a Bible still know the difference between right and wrong, whatever culture they come from. All humans are born with a God-given conscience. If they have not kept those standards they will be judged accordingly. It is not enough to know what is right, we need to put it into practice.

In verse 16 Paul re-emphasises that the judgement of God will come through Jesus on a set day, Judgement Day.

CHAPTER TWO

17 -29

17 - 20In this passage Paul continues to argue that everyone stands guilty before God. In the previous section eh concentrated on those (Gentiles) who have not had the privilege of hearing and knowing God's Word (the Law), now he concentrates on those who have been religiously privileged.

Rather than feeling superior to the pagan Gentiles the Jewish people needed to ensure that their lives measured up to what they read in the Law. Rather than looking down on the pagans they needed to teach themselves what the Law required and then live in the light of that.

The Law is not a list of legalistic minimum requirements but rather it is a guide to living in accordance with God's will. Ultimately unless we have a relationship with God we can never please Him.

21 - 24Verses 21 - 24 are a robust, scathing attack on hypocrisy in religious practice. As we all know it is often much easier to tell someone else how they should behave than actually living it out ourselves. We may say the right words but have they taken root in our hearts? As God's people we are called to reflect His character in the world. Every time we fall short of His standards we can bring dishonour not only to ourselves but, more importantly, to Him.

25 - 29Circumcision is the sign of God's special covenant with His people. The rite of circumcision was required of all Jewish males (Genesis 17:9 - 14). Here Paul says that the act of circumcision is valueless if the person does not obey God's laws. He contrasts this position with the lives of Gentiles who have not been circumcised and yet have kept God's laws. It is those Gentiles who will gain God's approval and acceptance rather than the disobedient circumcised man.

The man who pleases God has been "circumcised" inwardly, a circumcision of the heart brought about by the Holy Spirit. For Paul being a Jew meant that you were part of God's family and an heir of the promises of God. Membership of God's family is based on internal rather than external qualities. Everyone whose hearts are right with God are real Jews, part of His family.

We are to seek the praise of God rather than the praise of men. He sees our hearts and knows if what we profess is truly what we believe and live. In verse 29 there is a play on words that is not obvious in an English translation. In Hebrew the word for praise is Judah or Jew. Basically Paul is saying that it is the one who God calls a Jew (praise) that is truly a Jew rather than one who has gone through a particular rite and then ignores God's Law and commands.

CHAPTER THREE

1 -20

1 - 8Having taught that the rite of circumcision had no value in establishing a person's righteousness before God a question that arises in our minds is whether there is any value in being a Jew or being circumcised. In this section Paul describes the advantages that the Jewish nation had:

a) they had been entrusted with God's Word, the Law (Exodus 19,20, Deuteronomy 4:8)

b) they were the race through whom the Messiah came to Earth (Isaiah 11:1 - 10, Matthew 1:1 - 17)

c) they were beneficiaries of covenants with God (Genesis 17:1 - 16, Exodus 19:3 - 6)

However with great privilege comes great responsibilities. Having been blessed in so many valuable and important ways they were even more responsible to live up to God's requirements. They were no better than anyone else but they did have to respond to God in the way He had called them to and shown them how to do it.

In verses 3 and 4 Paul teaches that even though many Jews had not been faithful to their covenant with God it did not mean that God would be unfaithful to those covenants.

It is interesting to note the quote found in verse 4. It is from Psalm 51:4. This is the Psalm that David wrote after his multiple sins had been exposed by the prophet Nathan. Remember he broke 4 of the 10 Commandments (coveting Uriah's wife, stealing her, committing adultery with her and arranging for Uriah to be murdered). It was when he confessed and repented that he found forgiveness. He acknowledged that he had sinned against God in his actions.

The question then may arise that if God remains faithful to His promises to people then won't He just overlook their sinful behaviour in order to fulfil His promise. Some may say that God will forgive sin because that is what He does ("it's His job") or that He is so loving that He won't judge us. Alternatively some may say that actually sinning and then seeking forgiveness can be helpful in that it teaches us valuable lessons. Some may even say that it is good to sin because it gives God even more greater opportunity to demonstrate His grace. At times (including up to today) there are those who have taught these things and led people astray. From the strength of feeling shown by Paul in verse 8 it seems that there was a problem in his day with the last of these errors being taught in the early church.

9 - 20This passage continues to teach that no one is righteous before God based on their birth or actions, for all have sinned. All alike, both Jew and Gentile are under the power of sin.

In verses 10 to 18 Paul quotes from a number of Psalms concerning the all pervasiveness of sin. He quotes from Psalms 14:1 - 3, 5:9, 140:3, 10:7 and 36:1. Through these quotations he shows that humanity's sinful condition is unacceptable to God. The final words "there is no fear of God in their eyes" would give a good summary of society both then and now.

In verses 19 and 20 Paul says that no one can stand before God and defend themselves, the case is already proven against mankind. The Law of God cannot stop us sinning or make us righteous, it simply shows us the reality of our sin.

CHAPTER THREE

21 -31

This passage is one of the most important in the whole letter. After all the bad news that Paul has been writing concerning our sinfulness and God's condemnation of sin, he now moves on to the good news. There is a way to be declared not guilty of sin. How? By trusting in Jesus Christ who can take away our sins and bring forgiveness. This way of forgiveness is available to everyone whether they be Jew or Gentile.

21 - 26Paul begins this section with "but now". In the light of all that has gone before in terms of God's requirements of service and worship, the failure of mankind to recognise Him for who He is and to obey Him, Paul has led us to a point where the problem has been diagnosed but now God's remedy will be made known.

Paul tells us that in his day (now) God has made a way of righteousness and salvation available to mankind. For the first time in the letter Paul brings the name of Jesus Christ before his readers. In verses 22 to 25 Paul mention Jesus three times. Now we are living on the after side of the Cross and Resurrection. Now we need not fear God's judgement, now we can find forgiveness, now we can be declared innocent because now God's righteousness has been revealed through Jesus.

How do we receive this righteousness, this forgiveness? Paul's answer is devastatingly simple, by faith to all who believe (22). When all have fallen short of God's standards His grace is freely available to enable us to be justified through Jesus' sacrifice. When God forgives our sins our record is wiped clean, it is just as if we had never sinned.

Verse 24 talks of the redemption we receive through Jesus. We were held captive in the kingdom of sin and darkness. Jesus paid the price to "buy" us back and set us free to live in God's kingdom.

In verse 25 we are told that God presented Jesus as a sacrifice of atonement. In the Old Testament atonement was provided for through the shedding of an animal's blood on the Day of Atonement (Yom Kippur). The words "sacrifice of atonement" used in the NIV translates the Greek which refers to the atonement cover on the Ark of the Covenant, or mercy seat. In the NKJV translation we read that God set forth Jesus as "a propitiation by His blood". This means that God's anger was turned aside by Jesus' sacrifice on the Cross.

What about people who lived and died before Jesus went to the Cross? Does this mean that they can never be forgiven? Paul answers this question by saying that in the past God forgave them by looking forward to the time when He would punish their sin in Jesus. Today when He forgives our sin He looks back to that same sacrifice. Jesus was punished for the sin of all the world past, present and future. In all of this God is seen to be acting both justly and mercifully through His grace.

The great offer of salvation that God makes to mankind can be either accepted or rejected. We can accept by faith, believing that at Calvary Jesus did all that was necessary for our forgiveness, justification, redemption and righteousness. This great exchange at the Cross is central to our faith. Jesus exchanged His righteousness for our sin, He took away our sin and we receive His righteousness in exchange.

27 - 31Because it is only by faith that we can be saved then there is no room for anyone to boast. None of our good deeds will bring us closer to the salvation of God.

Paul then addresses the issue of whether the Jewish scriptures and Law have become obsolete. He says that this is not the case. In fact they are still helpful to us as they are God's revelation. Faith does not wipe out the Old Testament, in fact it helps us to better understand God's dealings with the Jews (see chapter 4 for more on this).

CHAPTER FOUR

In this chapter Paul takes the opportunity to discuss the person who the Jews saw as the father of their faith, Abraham. He shows that Abraham's righteous standing before God was not due to any action on his part. It was also not due to the fact that he was circumcised. Paul shows that it was his faith that made him righteous before God.

1 - 3The Jews were proud to be called children of Abraham. He was the great Patriarch from whom they were all descended. Paul refers his readers to Genesis 15:6 where it says "Abram believed the Lord and it was credited to him as righteousness". This was in response to God's statement that He would make a great nation from his descendants. As Abram believed the promise he found favour with God.

4 - 8Paul shows that it is not just Abraham who receives his righteousness through faith. He shows that it is a gift from God, not something to be earned. He quotes David in Psalm 32:1,2 showing how blessed the person is who receives the forgiveness of God, whose sins are covered.

9 - 17It could be objected that these promises are only for the Jews and not for the Gentiles. To deal with this objection Paul shows that God credited Abraham with righteousness not only before the giving of the Law through Moses but before he was even circumcised (see genesis 17:9 - 14). This means that Abraham is not only the father of faith to the Jews (the circumcised) but also to those who have faith in God who are Gentiles and are not circumcised.

The promise of inheritance was given to Abraham and his offspring through righteousness that comes by faith (13). If we depend on obedience to the Law for our salvation then faith is worthless and so are the promises of God (14). The Law brings on us the wrath of God which we cannot deal with, it is impossible to fully obey the Law. That is why Jesus came to do what we couldn't do, turn aside the wrath of God and pay the penalty for all our sin.

In Verses 16 and 17 Paul reiterates that Abraham is the father of the faithful no matter what their race or heritage is. God is the One who gives life to the dead, we cannot do it. Only God could give life to the spiritually dead.

18 - 25God's promise to Abraham that he would become the father of many nations flew in the face of the physical evidence for procreation. Both Abraham and his wife Sarah were past child-bearing age. Yet Abraham believed that God could do what is impossible for man. He did not waver through unbelief (20). It was this unshakeable faith that Paul refers to as being the reason why God credited Abraham as righteous. He then affirms that the same credit comes to all who believe in the work of Jesus at the Cross and the Resurrection. As verse 25 boldly proclaims concerning Jesus "He was delivered over to death for our sins and was raised to life for our justification." See also 2 Corinthians 5:21 "God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God."

CHAPTER FIVE

This chapter concludes Paul's teaching on the doctrine of justification by faith. Having discussed God's dealings with Abraham, the father of the faithful, now Paul will teach on the consequences of the fact that we have been justified by faith.

1 - 5Paul begins with "therefore" in other words on the basis of what has gone before these are now the consequences. We have been justified by faith and so firstly we have peace with God. This does not mean that all of our life will be characterised by tranquillity. It means that we are no longer at war or in conflict with God, we have been reconciled with Him. This peace or reconciliation is made possible only through Jesus' death on the Cross.

As believers we are now in a privileged position. Not only has God declared us to be not guilty but He has drawn us close to Him. We have access by faith into God's grace. We look expectantly to seeing God's glory revealed. In the meantime we are still living in a world that is hostile to God and His people. We may have peace with God but we still have enemies - the world, the flesh and the devil. Paul takes it for granted that we will suffer as believers because we are believers. He sees that God even works through suffering to produce changes in our lives. Suffering can produce perseverance (endurance), character and hope. (3,4). Our trust in God can be deepened as we suffer and persevere in faith. As we see God at work in these difficult times our confidence regarding the future is strengthened. This hope for the future will not be disappointed. In His love God has poured out His love (which never changes) through the Holy Spirit in our lives. We see that the great Christian characteristics of faith, hope and love are emphasised (see 1 Corinthians 13:13)

6 - 8Paul teaches that God's salvation plan was put into effect at "just the right time". Jesus came to Earth at the time preordained by God. God controls all of history and He controlled the timing, method and results of Jesus' death. Paul says that when Jesus came we were powerless to be able to come into a relationship with God. Our sin was so powerful and pervasive that we could not be reconciled to God through our own efforts. All of mankind were classed as "ungodly". It was for the ungodly that Jesus came, while we were still sinners. Paul considers that I might be possible that someone would lay down their lives for a good person but Jesus didn't die for "good" people, He died for sinners.

If you are ever unsure that God loves you remember it was when you were still a rebel sinner that Jesus came to deal with your sin and bring God's gracious love to your life.

9 - 11Our salvation from our sins through the shed blood of Jesus is just the start of a relationship with God and in these verses Paul tells his readers that they are saved from God's wrath and are reconciled to God. The day will come when God pours out His wrath on humanity in judgement and on that day we will be protected. Jesus will save us from that judgement through His life as He intercedes and pleads for us.

12 - 21This is a long section contrasting the effects of Adam's sin with the benefits of Jesus' sacrifice. In Genesis 3 we read how Adam and Eve were deceived by Satan and disobeyed God. This was the first sin and ever since then sin has been part of every human's life. One of the consequences of Adam's sin was that death entered the world (Genesis 3:19) and consequently every human will die. If we feel that it isn't fair that we are declared guilty as a consequence of Adam's sin then we need to perhaps examine our own lives and we will soon see the prevalence of sin there. Remember that as the first man Adam contained the seed of the whole human race so in a very real sense when Adam sinned the whole race sinned. The death sentence has been passed on to the whole human race because of one man's action.

Paul emphasises that sin was in the world before the Law was given to Moses (13). As he has already shown that keeping the Law does not bring salvation so now he shows that breaking the Law is not what brings death, it is sin that brings death.

Adam is seen as the representative of all of created humanity whereas Jesus is seen as the representative of a new spiritual humanity. Through Jesus' work on the Cross we are now able to reap the benefit of His sinless sacrifice. Just as sin came through one man so salvation and eternal life came through one man, Jesus (19). In Adam we share his sin and so death is our destiny but if we are in Christ then we share both His death and Resurrection. Every person on this planet is either "in Adam" or "in Christ". If we have only experienced defeat in our lives because we are in Adam we can know victory when we are in Christ.

In verses 20 and 21 Paul says that God gave the Law in order to show us how much we were unable to keep God's righteous requirements. In fact as people became aware of what sin was they increasingly committed them. Thankfully as sin increased the grace of God increased even more. This grace culminated in Jesus coming as our all sufficient Saviour.

CONTRAST TABLE BASED ON CHAPTER 5What we have as Adam's children

Verses What we have as God's children

Verses

Ruin 9 Rescue 9

Sin 12, 15,21 Righteousness 18

Death 12, 16, 21 Eternal life 17, 21

Separation from God 18 Relationship with God 11, 19

Disobedience 12,19 Obedience 19

Judgement 18 Deliverance 10, 11

Law 20 Grace 20

CHAPTER SIX

In chapters 6 to 8 Paul teaches on the subject of sanctification, the changes that God makes to our lives subsequent to our salvation. In chapter 6 Paul emphasises that those who are believers are now free from the control of sin. They are dead to sin but now alive in Christ. They are no longer slaves to sin but servants to righteousness.

Paul addresses two misconceptions about the gospel in verses 1 and 15 through the use of questions that may well have been asked at the time and indeed still are. The first misconception is that by sinning we increase God's grace towards us and thereby show how much more we love Him (this was apparently taught by Rasputin in Russia). The second is that because we are under grace we are free to continue sinning. To both questions Paul's answer to both questions is an emphatic" no never!"

1 - 2Having taught that we have received the grace of God in forgiveness Paul addresses the question that some may raise, "If God loves to forgive us our sin why shouldn't we continue to sin so that His grace in forgiveness will increase towards us?" He very forcefully declares that this is not the case. He says that "By no means" should we continue to sin once we have experienced God's gracious forgiveness. Someone who takes this attitude towards forgiveness really has not grasped just how serious sin is in God's sight. It is so serious that it required His Son's death on the Cross to deal with it. We cannot treat sin lightly. The fact that God's merciful forgiveness is available to us should not be used as an excuse for living immoral. sinful lives.

3 - 10Paul uses the examples of baptism and resurrection as a way of explaining what has happened to us when we receive our salvation.

He says that when we were baptised (and the inference is that all believers will have been baptised) we were baptised into Jesus' death. Our old lives were effectively buried with Him. Then, just as Jesus was raised from the dead by God the Father we too are raised to live a new life.

We have been united to Him in death and we will be united with Him in resurrection. Our old sinful selves have been "crucified" with Christ. That "self" has now died and so can no longer be ruled by sin. Our sinful nature no longer controls us or makes us its slave. Having died with Him we also now live with Him. Just as Jesus now lives to God so can we.

The power of sin and the penalty for committing sin (death) has been broken through Jesus' death on the Cross. We no longer have to be controlled by the power of sin. We may still choose to be disobedient to God and sin but the point is that now we have a choice, when we were ruled by our sinful nature we had no choice. Now we can choose to live for Christ (see also Galatians 2:20).

11 - 14We should now count ourselves dead to sin but alive to God in Christ (11). We no longer have to obey the sin that entices us. Paul says we should not present any part of our body to wickedness (thought, word and deed). Instead we are to offer ourselves to willingly serve God. Every part of our lives can be offered to God for Him to direct and guide. We have a new master, God and the old master, sin, has been defeated in our lives through Jesus' sacrifice on the Cross. Paul re-emphasises that we are now living under grace rather than under the law (14). That grace does not give us permission to continue to sin. This is the second question that Paul answers from verse 15.

Of course day by day we may still have a battle with our flesh and temptations to sin. In order to help us to combat the sinful temptations that may come into our lives we can take the following steps:

1. identify personal weaknesses (ask God to show you what they are if you don't know)

2. recognize areas in which we may be tempted

3. avoid any areas of temptation (people, places, things)

4. exercise self-control (the Holy Spirit wants to develop that fruit in our lives)

5. instead of concentrating on sin instead develop good habits

6. at all times rely and lean on God's grace and strength

15 - 18In answer to the person who may say that God's grace will cover our sin so we may as well keep on sinning Paul re-emphasises that just because we are now under grace and not law that does not give us permission to sin. We are no longer slaves to sin, we have a new master, God. As we are obedient to Him we will find our lives leading to righteousness. We obey from the heart "the pattern of teaching that has claimed our allegiance" (17). Some believe that this "pattern of teaching" is an early statement of faith such as written in 1 Corinthians 15:1 - 11. This teaches that Jesus died for our sins and was raised to give us life.

19 - 23As far as Paul is concerned it is impossible to be neutral regarding sin's mastery. Everyone is either a slave to sin or a slave to God, there is no fence-sitting position possible. We either belong to sin or God.

He reminds his readers that when they were slaves to sin all they reaped was death (21). Now that they are slaves to righteousness it will lead to holiness and eternal life.

In verse 23 Paul concludes that there is a fixed contrast of rewards. Sin's reward is death but for those no longer mastered by sin God has given eternal life as a free gift. Nothing that we can do can earn our forgiveness or eternal life. In His gracious mercy God has given us both as a free gift paid for by His Son.

WHAT HAS GOD DONE ABOUT SIN BASED ON CHAPTER 6God has given us Verses Principle Importance

New life 2, 3 Sin's power is broken We can be certain that sin's power is broken

New Life 4 Sin-loving nature has been buried

New life 6 We are no longer under sin's control

New nature 5 Now we share His new life We can see ourselves as unresponsive to the old

power and alive to the new

New nature 11 Look upon your old self as dead; instead be alive to God

New freedom 12 Do not let sin control you We can commit ourselves to obey Jesus in perfect

freedom

New freedom 13 Give yourselves completely to God

New freedom 14 You are free

New freedom 16 You can choose your own master

CHAPTER 7

In chapter 6 Paul had compared our relationship to Jesus as that of us being slaves with Him as our master. This was in contrast to what we were before our salvation when we slaves to a different master, namely sin. At the beginning of chapter 7 Paul gives us a different picture. This time we are pictured as being the wife of Jesus our husband in contrast to our former condition when we were wedded to sin. From verse 7 to the end of the chapter we have one of the most difficult passages in the New Testament. There is much debate as to who Paul is referring to, is it himself or the typical Christian?

1 – 6Using common human experiences as examples Paul shows his readers again that when they become Christians their relationship to sin has changed. Firstly he reminds them that the law does not have any hold on those who have died. The power of the law can no longer condemn a person. In the same way if a husband dies there is no longer a relationship between the husband and wife. Upon his death the wife is released from the law of marriage (2), she will be free to marry another man without committing adultery in the eyes of the law. What Paul is emphasising is that just as the commitment of marriage changes our relationships with others and means that we leave behind our lives as single people so when we become Christians our relationship to sin is at an end.

In verse 4 Paul teaches that now that we have died to the law through the death of Jesus we now belong to Him, the One who was raised from death to life. In the new relationship we have with Jesus as our Master and our “Husband” there is an expectation that we will bear good fruit (5). While we were controlled by our sinful nature the fruit of our lives could only result in bad fruit, in death. Being married to Christ brings out the best in us in the same way that a good marriage brings out the best in both husband and wife. Being married to sin brought out the worst in us just like a bad marriage often brings out the worst in people.

In verse 6 we are taught that we are now no longer controlled by the written code (the law) but instead we can now serve in a new way through the Spirit of God.

7 – 13Paul has made much of the fact that God’s grace through Jesus is superior to the Law. The response of some would be to question as follows:

“If God gave the Law to Moses does this mean that God has now changed His mind and decided it is bad when He originally told us it is good”?

In this section Paul maintains that on the contrary the Law was a good thing and still has its purposes in God’s plans.

Paul speaks now in the first person and mostly in the past tense. His possibly personal story is intended to show that in the relationship between Law and sin although sin is bad, Law is good. The Law exposes sin and shows us what it truly is; it unmasks sin, shines God’s light and truth on the darkness. Sin is so powerful that it exploits Law (8). Sin seizes the opportunity (8, 11) of using what God intends for good to produce wrongdoing.

In verse 12 Paul concludes that the Law is indeed holy, righteous and good as intended by God. In verse 13 we see that the supreme sinfulness of sin is its ability to take something that is good and use it for evil. We might think of examples of how sin does this in everyday life.

Most commentators would say that the “I” referred to is Paul himself, which is the most natural reading of the passage. However some think he is using the “I” to represent all Christians. Others believe that Paul had Israel in mind as he wrote this. I think it is best to take the passage to refer to everyone of whom Paul was an individual example.

14 – 25This can be a very confusing passage. Throughout it Paul seems to be saying some strongly negative things and strongly positive things almost in the same breath.

NEGATIVE VERSES POSITIVE VERSESHe is fleshly, sold to sin 14 He really does want to do what

God wants15, 16, 18, 19, 20, 21

He doesn’t do the good things he wishes he did

15 - 20 In his inner being he delights in God’s law

22

The “good thing” (the Law) does not live in his flesh

12, 18 He expresses heartfelt thanks through Jesus Christ our Lord

25

Sin lives in him 17, 20 In his mind he a slave to God’s law 25Evil is right there with him 21He is a prisoner of the law of sin at work within his members

23

He is a wretched man 24

It is probably best to take it that this passage describes Paul’s own battles to live as a Christian. He is no longer looking back to the past, this is his present experience. His heart’s desire is to do God’s will, which is a mark of the Spirit of God being with him. The unbeliever does not have that desire. Paul sees with himself a battle between what his flesh and his spirit want to do. He is in such anguish about his apparent failure to consistently live out the life of God that he cries out that he is a “wretched man”. Thankfully he realises that there is hope because Jesus will never disappoint or let him go.

I wonder how many of us have echoed this passage in our own lives. Isn’t it a comfort that, when we have these times of trial and confusion, we know we are in good company with the apostle Paul?

To contrast the unbeliever with the believer perhaps we can say the following:

The unbeliever is characterised by rebellion against God’s law (7 – 13)

The believer is characterised by struggle between the desire to do God’s law and indwelling sin resisting this desire (14 – 25)

Through Jesus’ victory at the Cross sin surrenders (25a) – as Christians we need to live in the light of Jesus’ victory with the help of the Holy Spirit

Our trials and temptations will continue until we step into eternity and are given new, immortal bodies, our sinful flesh and desires dealt with by God. So we have a future deliverance from the presence of this flesh but we also have a present deliverance from its power. We have the Holy Spirit with us to empower us overcome our sinful impulses and desires.

ROMANS

CHAPTER 8

OVERVIEW

Chapter 7 is a difficult chapter full of Paul’s personal anguish over his battle with sin. In chapter 8, which is one of the best loved chapters in the Bible, we get the good news: those who are spiritually connected with Jesus Christ are not only not condemned (8:1), but they are also set free from the law which could only produce sin and death (8:2). How is this accomplished? By the Spirit of God who enables believers to gain progressive victory over:

sin (8:1-8) death (8:9-11) slavery (8:12-17).

The Holy Spirit is not an external, objective, cold standard, but a warm, internal witness to our hearts that God is our Father (8:14-17). This proves that we are spiritually connected to God the Father, not just judiciously excused by God the Judge.

Finally, Paul concludes this section by discussing the goal of sanctification (8:18-39), which is our future glory. This is based both on justification and spiritual union with Jesus (8:28-30). This glory needs to be kept in mind especially during the present sufferings that we face simply because the world is not a perfect place (8:18-27). In the final section we are assured that our participation in glory is not in jeopardy as Paul concludes with what seems like a hymn of assurance (8:31-39).

1 – 11Over several chapters Paul has been explaining the truths of the doctrine of justification by faith alone. Now, as a consequence of Jesus’ redemptive work on our behalf (see 3:21 – 26), he declares that Christians will not face the banishing judgement from God’s presence. There is no condemnation in the judgement court of heaven when we stand before God. This is because God has judged our sin and the punishment that we deserved has fallen upon Jesus at the Cross. God's justice and mercy met together at Jesus' crucifixion. In verses 5to 8 Paul reminds us that there are two realms that we can live in, the realm of the Spirit and the realm of the flesh. We are to live by the Spirit and not by the flesh. Those who live by the flesh will be hostile to God and His purposes. and can never please God.

It is important for us to know that we are in the realm of the Spirit if we have God's Spirit in us. Indeed if we do not have the Spirit then we have not truly belong to Jesus (9). If we have the Spirit then it follows that even though our body may decay and waste away out spiritual life does not. Just as Jesus was raised from the dead so we too will have eternal life through the presence of the indwelling Holy Spirit in us.

12 – 17Here Paul again reminds us that we now have an obligation to live for God through the Spirit. He tells us that those who are led by the Spirit are those who are the children of God. We are not slaves but sons. We have been adopted into God's family. We can draw close to God, able to cry to God as a child does to its daddy (Abba father). The Holy Spirit confirms with our spirits that this is indeed the case. As in human families children are described as the heirs of their parents so with us as God's children. We are also heirs of God and co-heirs with Christ. However there is an "if" in verse 17. This means that our inheritance is dependent on us sharing in the sufferings of Jesus. If we share His suffering we will share in His glory.

18 – 27

Having written about the suffering that believers will endure in this life Paul emphasises that our future glory is far greater. He teaches that at present all of creation is awaiting the time when God's children will be fully revealed (19). Up until that time creation has been and still is subject to the effects of the Fall. Creation is subject to decay but one day all of creation will be liberated and transformed. When God fulfils His promise of a new heaven and new earth then the frustrations of creation will be at an end.Just as creation is "groaning as in the pains of childbirth" (22) as it awaits our resurrection so we who have the Spirit also groan inwardly as we await the redemption of our bodies. We need to wait patiently for the fulfilment of God's promise. Until that day the Holy Spirit strengthens and helps us. As an example of how He helps us Paul writes that when there are times when we just do not know how to pray the Holy Spirit intercedes on our behalf (26,27). We have the assurance that when the Holy Spirit intercedes for God's people He does so in accordance with the will of God.

28 – 30Verse 28 is one that has been a great comfort to believers. It teaches that God can work all situations for our long term good. It doesn't mean that nothing bad will ever happen in our lives, we live in a fallen world. God is working to fulfil His purposes not just to make us "happy". We also need to note that this promise from God is for those who love Him and have been called by Him. These are the people whom the Holy Spirit convicts of sin and brings to a knowledge of Jesus as Saviour. God's purpose is to make us to conform to the image of Jesus, make us more like Him. Jesus is seen as the firstborn of many brothers and sisters. In verse 30 we see that God foreknew those who would respond to Him, He called them, He justified Him and He will glorify them. It is all the work of God and not of man.

31 – 39These verses are among the most comforting in the whole Bible. Paul writes as a triumphant conclusion to his teaching concerning, justification, sanctification and God's merciful purposes. He emphasises that believers are secure in their salvation because of the finished work of Jesus. Even now Jesus is interceding on our behalf at the right hand of God, a position of authority (34). In fact we are more than conquerors through Him who loved us (37).

There is nothing that can separate us from the love of God. Writing to a church facing persecution these words are inspiring and strengthening. He writes with cast iron conviction that whatever comes into our lives seeking to harm us will not separate us from God's love in Jesus Christ. Whether it is persecution, illness, famine, evil powers, imprisonment, even death - NOTHING CAN SEPARATE US FROM HIS LOVE.

The chapter begins with the truth that there is no condemnation for those who are in Christ. The chapter ends by assuring us that there is no separation from God's love for those who are in Christ. These are great truths for those who are in Christ but for those who are not in Christ there is still the reality of condemnation and separation form God's love. Whilst we rejoice at God's rich promises we are sobered by the realisation of the position of those who are outside those promises.

ROMANS

CHAPTER 9

OVERVIEW

We now move into a new section of the letter. Chapters 9 through to 11 are mainly concerned with God's dealings with the Jews, past, present and future. Remember that Paul was writing to a mixed church of Jews and Gentiles. There may have been some who would say that as the Jewish people rejected Jesus as their Messiah then God will then respond by rejecting them. Today we may come across teaching that says that the church has replaced the Jews as God's agents in and message to the world. The question comes whether God will save the Jews? Where do they now fit into His plan? Paul addresses some of these issues in the next three chapters.

1 – 5Paul's emotion comes through very strongly here. His anguish over the fact that the Jews had rejected Jesus as their Messiah clearly is genuine. He affirms that he is speaking the truth when he say show he is so deeply troubled by their actions, their lack of belief. He goes as far as to say that he wishes that he could be cursed if it meant that his fellow Jews might be saved. We are perhaps reminded of Moses when he interceded with God on behalf of his fellow Israelites (Exodus 32:32)Paul itemises the many benefits that the Jews had:

adopted by God (Exodus 4:22) the divine glory the covenants (Genesis 17:2, Acts 3:25) the receiving of the law (Psalm 147:19) temple worship (in Jerusalem) promises the patriarchs (the God of Abraham, Isaac and Jacob) the human ancestry of the Messiah (Matthew 1:1 - 14)

Remember that Paul was primarily a missionary to the Gentiles (see Acts 9:15) and as he ministered he offered many of these benefits to the them and they were gladly receiving them.

6 – 29Had the scripture promises to the Jews failed? No, it was many of the Jewish people who had rejected God's promises. In this section Paul argues that being the recipient of God's promises was not dependent on heredity but on God's promise. He shows that being a descendant of Abraham biologically did not make people God's chosen people. Taking the examples of Isaac and Jacob he shows that God's promises were for those He chose. Ishmael may have been a child of Abraham naturally but he was not the child of promise, Isaac was. Jacob and Esau were twin children of Isaac but only Jacob was chosen by God. Their mother Rebekah was told by God that the elder twin would serve the younger (Genesis 25:23), and so it came about.

In verse 13 Paul quotes the prophet Malachi when he says "Jacob I loved, but Esau I hated" (Malachi 1:2,3). We need to be mindful that the prophet is referring to their descendants (Israel and Edom) rather than the brothers. God chose Jacob to continue the line of faith because He knew the heart of Jacob was for God whereas Esau's heart was for the world and the flesh.

Perhaps we are reminded of John the Baptist's ministry where he told the crowd of Jews that it was only when they repented of their ways that they could be deemed to be children of God (Matthew 3:7 - 12). In the same way Jesus taught that it was spiritual character that was important not our physical bloodline. To the accusation that God was being unjust or arbitrary in His choices Paul quotes from Exodus 33:19. God is sovereign in His choices of who will receive mercy and compassion.

There may be times when we do not understand His reasoning but by faith we believe that all He does is good. It may be sobering to think that rather than questioning God as to why some are not saved perhaps we should question why any should be saved at all. It is only by God's mercy that any are chosen.

Taking the example of Moses' encounter with Pharaoh Paul teaches that there will be people whose hearts God will harden. Pharaoh's heart was rebellious toward God and God confirmed the hardness of his heart which ultimately led to his destruction. Note that Pharaoh hardened his own heart seven times before God hardened it. God helped him down the road Pharaoh had already chosen.

In verse 19 Paul answers the question that many have had. If God deals with people as He sees fit and we have no choice then why would He, if He is good, condemn someone for doing what He has allowed them to do? He says who are we as created beings to question God. Using the analogy of a potter and his clay Paul says that the creator (potter) has the absolute right to decide what will happen with the clay, the clay has no say. So it is with us as created beings in relation to God. Our very existence depends on God. We are responsible for our sin, His free will in choosing doesn't mean that He is responsible for our sinning, we are.

God has planned some to receive mercy to advance His glory (v23) from among both Jews and Gentiles. Quoting from both Hosea and Isaiah Paul shows that God has promised both mercy and judgement to Jews and Gentiles. The quotes from Isaiah reinforce the teaching that God will retain a remnant of Israel for Himself. This will be important to remember when Paul teaches that God has not finished with the Jews in terms of salvation. If God had not been merciful to the Jews then there would not be a Jew left on this planet. The example of God's judgement on Sodom and Gomorrah (v 29) is a sobering reminder of what can happen when people refuse to live righteously.

30 – 33Paul returns to his teaching that salvation is based on faith and not on works. He emphasises that the acceptance by God of the Gentiles is purely on the basis of faith. Many people of Israel have not obtained salvation because they based their lives on pursuing the Law rather than living by faith. Quoting from Isaiah 28:16 Paul says that the Israelites had stumbled on the stone or rock that God had placed before them. What is this rock of stumbling? It is the person and saving work of Jesus. Salvation comes from faith in Jesus' atoning work on the Cross not by our good works.

Many of the Jews had been waiting prayerfully for the coming of their promised Messiah but failed to recognise Him when He came. Their expectations of who He would be, how he would come and what He would do when He came were not satisfied and so they rejected Him. Jesus was a stumbling block to them. He did not lead a revolt against Roman rule, He disobeyed their interpretations of the Law, He refused to defend Himself against false accusations, He associated with sinners. They had made an image of a Messiah in their minds and teaching and when Jesus came He refused to fit their mould. Today people may reject a God of their own making but those who receive God's self revelation in Jesus will not stumble and will be saved.

ROMANS

CHAPTER 10OVERVIEW

Paul continues to address the issue of the position of the Jewish people now they have, in the main, rejected Jesus as being their awaited Messiah. He continues to argue that a person's justification before God can only be on the basis of faith irrespective of whether they are Jewish or Gentile. Whereas chapter 9 stressed God's sovereignty, chapter 10 stresses human responsibility. Note that throughout this chapter Paul quotes extensively from the Hebrew scriptures, principally from the prophet Isaiah.

1 – 5Paul reiterates that his desire is for all the Jews to be saved. He prays to God that they might be saved. He testifies of their zeal for God, a zeal that is misplaced because it is not based on knowledge of God's self-revelation in Jesus. He says that they had sought to establish their own righteousness through good works. He states that Jesus is the culmination or fulfilment of the law. Through faith in Him people can be declared righteous.

He refers to Moses' declaration in Leviticus 18:5 that "The person who does these things will live by them". The problem is that no one can perfectly live and carry out all of the law or works. Elsewhere in Galatians Paul says that the law was given to show people how guilty they were (Galatians 3:19). The sacrificial aspects of the law were a shadow of the sacrifice of Jesus. The system educated people so that they could see when true sacrifice came and understand what Jesus had done (Hebrews 10:1 - 4). The ceremonies of the law were in place until Jesus came and were then obsolete.

6 – 13Paul echoes Moses' challenging words to the Israelites in Deuteronomy 30 (especially verses 11 - 14). There Moses urged the Israelites to be obedient to God as they entered Canaan, here Paul challenges his readers to proclaim the truth of the revelation they have received about Jesus as Saviour. It is the message of faith. It is as we proclaim that "Jesus is Lord" and believe the truth of His resurrection from the dead that we find salvation from our sins.In verse 10 Paul emphasises that it is in our hearts that we believe and are justified based on that faith. By professing (proclaiming) that faith we are saved.In verse 11 he reminds them from Isaiah 28:16 that those who put their faith in Jesus will never be put to shame. He is the stone that makes men stumble as he has already quoted in 9:33.The radical nature of the gospel is again emphasised in verses 12 and 13 where Paul states that there is no difference between Jew and Gentile because they have the same Lord and they are richly blessed if they call upon Him. In verse 13 he quotes from Joel 2:32 (as also used by Peter on the Day of Pentecost Acts 2:21), all who call on the name of the Lords will be saved. There is no grey area about this as Paul's language is very emphatic.

14 – 18In these verses Paul emphasises the need for the gospel message to be spread far and wide. If people (both Jew and Gentile) are to be saved from the consequences of their sin then they need to hear of God's solution. In verse 13 Paul had declared that all who call on the name of the Lord will be saved. No one can call upon His name if they haven't heard the gospel and then believed the message. For Paul the primary way that people will come to hear the message is if someone preaches the message to them. In verse 15 he confronts his readers with the challenge that unless someone is sent to preach the word then no one will hear the message. Perhaps here he is thinking primarily that unless someone is sent to preach the word to the Jewish people then how could they possibly be saved. He quotes from Isaiah 52:7 "How beautiful are the feet are those who bring good news!" The message of the gospel is not just good news it is the best possible news that someone can hear.

Paul reminds his readers that not everyone accepted Isaiah's message in his day (Isaiah 53:1). We can probably testify that it is still the case today. In verse 17 he reminds us that saving faith comes from hearing the word about Christ (NIV) or by the word of God (NKJV).The Jewish people had been given ample opportunity to respond in faith to God. Paul quotes from Psalm 19:4 to show that God's message had gone out to all the world. They had heard the message but had not heeded it.

19 – 21Despite all the revelation that they had received through Moses and the prophets the majority of Jewish people did not recognise Jesus as their awaited Messiah. God knew that this would be the case which is why Moses had said to them that they would become envious of others who were not |Jewish but whom God would favour (Deuteronomy 32:21). Paul again quotes Isaiah in verse 20 where the prophet says that God would be found by those who had not sought Him. God would reveal Himself to them (Isaiah 65:1).In contrast the same prophet had warned that God had held out His welcoming hands to Israel but they were a disobedient and obstinate people (Isaiah 65:2).

ROMANS

CHAPTER 11OVERVIEW

Paul is continuing to address the issue of where Jewish people are now dealt with by God. He looks forward to a future where they continue to play a significant role in God's plans. He teaches that despite the fact that many Jews had rejected Jesus as their Messiah there were some who had accepted Him. After all he was a Jew himself as were all of the twelve disciples called by Jesus and many of the early missionaries. The chapter looks back, assesses the present and looks forward to the future of the Jewish people.

1 – 10In this section Paul addresses the question as to whether God had now completely rejected and disowned the Jewish people. He categorically states that this is not the case in verse 1 ("By no means!). He reminds his readers that he was himself a Jew, a descendant of Abraham from the tribe of Benjamin. God has not rejected those He foreknew (8:29). Using the example of Elijah from 1 Kings 19 Paul shows that even when much of the nation had fallen away from following Him there had remained a remnant of believers, far more than Elijah had believed to be the case. In the same, says Paul, God has reserved a remnant chosen by grace. He emphasises in verse 6 that it is all due to God's grace and not due to their good works that they are counted among the saved. Whilst there is a remnant of Jews who were saved there were many who were not. Their hearts had hardened against God and His plans. Paul quotes from Isaiah 29:10 and Psalm 69:22-23 to show that God had hardened their hearts, a consequence of their own stubbornness. They had become deaf to His voice and did not see what He was doing in the world. If people refuse to hear God's salvation message eventually they will come to a place where they can never understand it, they are spiritually blind and heart-hardened. As Paul travelled on his missionary, evangelistic journey he would have encountered the hard heartedness that he writes about. We sense the depth of his sorrow when he saw his fellow Jews rejecting God and His message.

11– 24Paul wants to ensure that people did not think that the falling away of the Jews was a mistake on God's part. He says that there is a way back. In verse 11 he says "Did they stumble so as to fall beyond recovery? Not at all!" He emphasises that because of their error it is now possible for Gentiles to know the joy of salvation. He goes on in verse 12 to say that if the Gentiles and indeed the whole world have been blessed due to the falling away of the Jews how much more will the world be blessed when the Jews are included.As the apostle to the Gentiles Paul sees part of his mission to encourage Jews to rethink their opinion of Jesus. When they see God blessing the Gentiles then they may want to come to experience that same blessing for themselves. When Jews are brought to salvation in Jesus it is like life coming from the dead.He then turns to a horticultural picture to describe what God has done. Paul says that God has taken the wild olive shoot of the Gentiles and grafted them into the cultivated olive of the Jews (in the OT the olive tree was often used as a picture of Israel). Both will now draw from the same root. Some of the Jewish branches may have been broken off by God but the root of faith remains. Normally gardeners will graft a cultivated stock onto wild stock (this is what rose growers will do). With olive trees in the Middle East they do the opposite. When a tree is languishing they graft an uncultivated branch into it to reinvigorate it in order to produce better fruit. This is what it appears that God has done. As both Jew and Gentile are nourished by the same root of faith then there is no reason for either to believe they are superior to the other. The chief support for the Christian faith is the foundation/root that has sprung from God's dealings with the Jews.Paul ends this section with a warning to the Gentile believers from verse 21. If God did not spare the natural branches from judgement then He also won't spare them either if they are disobedient. God is still able to graft in the cultivated branches back into the olive tree. After all Jesus' Father is the Gardener (John 15:1-8).

25– 32This section has been subject to a number of interpretations mainly based on attempting to explain the phrase in verse 26 "all Israel will be saved".The main interpretations are:1. The majority of Jews will turn to Jesus and be saved in the final generation before His Return2. Paul is using the word "Israel" to describe the spiritual nation of Israel which is made up of everyone who has received salvation through Jesus, whether they are Jews or Gentiles.3. "All Israel" means the nation as a whole has a role in Jesus' Kingdom, their identity as a people will not be discarded. Paul quotes from Isaiah 59:20,21 emphasising God's promise of deliverance from sin. The promises and gifts of God are not revocable (verse 29). What He has promised the Jews He will fulfil. The special place that the Jews have is due to God's sovereign choice, how He deals with His people is His prerogative.As Gentiles have now tasted something of God's blessing in salvation and forgiveness so the Jews can also experience that same blessing.The early Roman church is perhaps a microcosm of the church worldwide. It began with Jewish believers, then Gentiles were added, then the Emperor's decree banished the Jews from Rome and the church was wholly Gentile, in time the Jews returned to Rome and to the church. At this point both Jew and Gentile had to live, love and worship together. This is the great picture of God's intention for His Body on Earth.

33– 36Paul ends this section concerning Israel with a wonderful doxology (praise prayer). He praises God for His wonderful plan, a plan that no man could conceive and is at times beyond our comprehension. Quoting Isaiah and Job Paul throws out some rhetorical questions to which the answers are "no one!" God alone is the possessor of infinite wisdom and power. Who are we to question Him? In all things God works towards the glory that only He deserves.

ROMANS

CHAPTER 12OVERVIEW

We now move into a new section of Paul's letter. Having dealt extensively with the doctrines of grace, faith and salvation (chapters 1 - 8) and the position of Jewish people (chapters 9 -11), Paul now brings practical teaching as to how God's people should live surrounded by a fallen world. To a church living at the centre of a massive powerful pagan empire this teaching would have been vitally important. All doctrine must have a practical application that impacts how we live.

1– 2This chapter begins with "therefore" an indication that Paul wanted his readers to remember what has been already taught. In the light of all that God has done through Jesus to bring us into a living relationship with Him then it is vital that we respond appropriately to His great mercy. Paul urges us as his brothers and sisters to offer ourselves to God as a holy and acceptable living sacrifice. Normally a sacrifice to God would involve the killing of an animal, the shedding of blood, a dead sacrifice. Since Jesus sacrificed Himself once and for all time for our sin there is now no longer a need for animal sacrifices. Even under the Old Covenant that God made with the Jews He made it abundantly clear that He looked for obedience from His people rather than animal sacrifices (see 1 Samuel 15:22, Psalm 40:6-7, Amos 5:21 - 24).

We are to present ourselves to God wholeheartedly in obedience to whatever He calls us to. Paul realises that in a fallen world this is not without its difficulties. There will be distractions, temptations, pressures and attacks that may cause us to stumble into disobedience. The first place to put up a barrier to the world is in our mind, our thinking. If we think as the world thinks we will do what the world does. This means that we need to work at renewing our minds so that we are more conscious of God's ways than the world's ways (see also 1 Peter 1:14, 1 John 2:15, Ephesians 4:23). We renew our minds through studying His word, prayer and reliance upon the Holy Spirit. When our minds are more attuned to God than the world then we will find it easier to discern what God wants us to do in a given situation. God's will for us is always good for us. He wants the best for us and by renewing our minds we can be more certain that we are living lives that please Him.

3– 8Moving on from the fact that they should live their lives as obedient children to God, Paul reminds his readers that they need to have an honest and humble estimation of themselves. Each has been given a measure of faith by God. If we exercise the gifts He has given us (and all have been given gifts) with the faith He has given then the Body of Christ (the Church) will function well as God desires it should. The picture of the church as a body is one that Paul frequently uses (see also 1 Corinthians 12:12 - 31, Ephesians 4:1 - 16).Paul emphasises that each person has a role to play in the functioning and building up and together of the church. He mentions a number of gifts here. Some are also mentioned in 1 Corinthians 12 but others are not. For each gift he briefly says with what attitude or approach they should be exercised or simply that they should exercise the gift (get on and use it).

Prophecy in accordance with your faith Serving (the word is "deacon") Teaching Encouraging (exhorting) Giving generously Leading diligently Being merciful with a cheerful attitude

We should remember that this list of God-given gifts is by no means exhaustive or complete. Just because you feel you do not have a listed gift does not mean that you don't have one.

9– 21In these verses Paul gives one line teachings, he does not really expand on the statements he makes. Each statement represent attitudes that are beneficial in building up our fellowship with one another and also in relation to those who perhaps are outside the family of God.In relation to fellow believers Christians should:

Love with sincerity Hate all forms of evil Be tenacious in defending whatever is good Think more highly of others than themselves (honour them) Remain zealous for God Serve the Lord Be joyful in hope Patient when afflicted (note: not "if afflicted") Faithful in prayer Give to any who are needy in God's family Be hospitable

They can perhaps be summed up as having an attitude of friendly fellowship. The love that we share as God's family should be evident to everyone who comes into contact with us. This is part of our witness to the world.

In relation to behaving before the world's eyes Christians should: Bless their persecutors rather than curse them Rejoice with people who are rejoicing (provided they are not rejoicing over something evil!) Mourn with those who are mourning (compassion) Seek to live harmoniously with neighbours Show humility be spending time with those who society looks down on Not be arrogant or conceited Not repay evil by doing evil in return ("turn the other cheek") Try to do what is right in any given situation Try to live peaceably with others (they may not want peace but believers should seek to be

peaceable) Not seek revenge when we are wronged - it is God's work to avenge those who deal wickedly with

His people. Treat enemies well - see the quote in verse 20 from Proverbs 25:21,22 Overcome evil with good

The overriding thought of all of this is that having received the loving forgiveness of God we are to practise living forgiveness towards those who, as yet, do not share our faith. This can be a powerful witness in and to the world of the effect that knowing God as our Father has had on our lives. By repaying evil with good we are being Christ-like. When others recognise our different attitudes and actions we can point them to our Saviour who inspires and empowers us to live differently to the world.

ROMANS

CHAPTER 13

OVERVIEW

In this chapter Paul addresses some more practical issues that Christians faced and continue to face. Firstly he teaches on the relationship between Christians and the state especially what our duties are, secondly he emphasises the primacy of love and finally he reminds his readers that they are living in a time in which Christ's return draws ever closer.

1 – 7This section on submission to government is generally interpreted by Christians in three main ways.1. As the state is so corrupt and ungodly Christians should have as little to do with it as possible provided the state allows us to live by our religious convictions. They will endeavour to be good citizens provided that does not compromise their beliefs. Some groups will not work for government organisations, the military or even participate in elections.

2. Some see that God has placed authority in government in some spheres and the church in others. As Christians we will be loyal to both. Government will concern itself with the physical aspect of life and the church with the spiritual. In this view church and state complement one another.

3. Some see it as a Christian duty to be involved in all spheres of society (to be salt and light). Politically they can seek to elect people who are Christians or are seen as high-principled, or seek election themselves.

All who hold these views are broadly agreed that it is not appropriate to rebel against the government. There can be a real tension where governments pursue laws or agendas that are morally opposed to God's word. There can be a fine line between being critical of a regime and participating in open rebellion. In verses 3 and 4 Paul teaches that we should not fear the authorities provided we are living lives that are commended by God (morally right).

Throughout this passage Paul emphasises that the authorities are God's servants either willingly or unwittingly. The power rulers have is delegated by God and they will give account to Him for how they have used their authority. They have the weapons of power to enforce their will. We pray that they will use their powers for the good of all and in accordance with God's word.

To a church surrounded by the might of Imperial Rome this must have been difficult for many of them to put into practice. They would be faced by government sponsored intimidation and persecution on a daily basis. How they responded to this would often reveal the depth of their devotion to God and His ways. Ultimately it could lead to death. This has been repeated throughout history and continues to be the case.In verses 6 and 7 Paul teaches that Christians should pay their taxes (even if the government uses the money in an ungodly way). We are reminded of Jesus' teachings in Matthew 17:25 and 22:17 - 21. He reminds his readers that they should pay others what is needful (taxes, revenue, respect, honour).

In the Rome of his day the Jews were allowed certain exemptions by the state when it came to paying taxes, participating in military service and working on the Sabbath. To the Christians these exemptions did not apply. To Jewish believers who had embraced Jesus as their Messiah this would have had some serious practical implications.

We should perhaps note that the Bible does not teach that democracy is ordained by God as the best form of government. Remember that Rome at the time of Paul was not a democracy, very few had citizenship rights. Government as a concept is of God but He does not prescribe a perfect form of it.

8 – 10

Moving on Paul reminds his readers that they should ensure that they do not have a debt outstanding except the continual debt we have to one another to continually love. As God has loved us then we are to love one another.He says that when we love others we have fulfilled the law. He mentions four of the Ten Commandments (do not commit adultery, do not murder, do not steal, do not covet) and says that these commandments are summed up in one commandment "Love your neighbour as yourself" (Leviticus 19:18, Matthew 19:19). We will not harm the one we love. To the question of who is classified as our neighbour we are reminded of Jesus' parable of the Good Samaritan.

11 – 14As is often the case in Paul's letters he reminds his readers that our lives are lived in the light of eternity and the Second Coming of Jesus. It is not a time to sleep or be lethargic. Perhaps he had heard that some were sitting back (slumbering) when they needed to be alert (see also 1 Thessalonians 5:5,6). He reminds them that the ultimate day of salvation is nearer now than it had been. For us it is even closer today. He looks forward to a time when the darkness (night) will be over and the light (day) will come.There is a need to ensure that we do not involve ourselves with "deeds of darkness" but instead we are encouraged to "put on the armour of light" (see also Ephesians 6:10 - 18)Paul lists a number of types of behaviour that would have been prevalent in the Rome of his day (and still today) that Christians should avoid:

carousing /revelry drunkenness sexual immorality debauchery (in the Greek literally "the forbidden bed") dissension jealousy

Instead of these things we should "clothe yourself with Christ" (see also Galatians 3:27, Ephesians 4:24). By exemplifying His qualities, for instance love, humility, truth and service, we can live a life that will glorify God even in the midst of an antagonistic and immoral society. If we live that kind of life we will find that we do not gratify the desires of the flesh and so will please God. As Christians we belong to the coming Day, we should not live in the shadows of night.

ROMANS

CHAPTER 14OVERVIEW

Paul ended chapter 13 by encouraging believers to clothe themselves with Christ and to put off deeds off darkness, to seek to no longer gratify the deeds of the flesh. In this chapter he addresses some issues and lays down some principles that for some may not be clear cut. There would be general agreement that some things are clearly "deeds of darkness" and should always be avoided by believers. These may include, for instance, murder, adultery and sexual immorality. However there are many behavioural issues that are not clear cut and are not specifically addressed by the Bible. Here Paul advises on some of these. We need to remember when reading this passage that many within the Roman church will have come from either pagan backgrounds which will have involved idol sacrifice in their worship (often involving animal sacrifice) or from a Jewish background which will have involved adherence to the strict Jewish dietary laws.

1 – 4At the outset Paul sets out the principle that we are to avoid disputing or quarrelling over matters that are not integral to our faith. Sadly there are a number of issues where people can become very contentious which can lead to division.

He says that we are to accept the person whose faith is weak or whose grasp of the faith is weak. He initially refers to those who are scrupulous about what they eat. He describes them as weaker compared to those who have no scruples about what they eat. This might surprise us as it would ne natural to assume that someone who is scrupulous would be the stronger in faith. Not so according to Paul. His definition of the weaker person is not that they are not saved by their faith but that they have been weakly taught about the faith, specifically the freedom we receive as people liberated from the bondage of sin. Paul says that if people are still scrupulous about diet for fear of offending God by either eating meat sacrificed to idols or by eating "unclean" foods then they have been inadequately taught.

The important principle that Paul emphasises is that those who are "stronger" should not look down on or treat with contempt their "weaker" brethren. Similarly the "weaker" should not sit in judgement on the "stronger" (holier than thou attitudes). We are reminded that it is God who we are all answerable to, He is our Master and He will judge each one. We must not sit in judgement on one another. Whatever our fellow Christian is doing they are doing it because they believe they are doing what God has called them to do in a specific situation. Their motive is to honour God and we need to respect that motivation.

5 – 9Moving on Paul then addresses the issue of special days as well as referring again to the question of diet. He is establishing that a Christian on any matter not specifically mentioned in Scripture has an absolute right to think for themselves and must arrive at a personally held conviction on the matter. When we leave one another alone to have our own convictions without judging or pointing fingers then we can live peaceably together.

Some Christians will see Sunday as the Christian Sabbath day, equivalent to the Jewish Saturday Sabbath. Others will see Sunday as special in many ways but not the equivalent of the Jewish Sabbath. Still others will treat all days of the week alike, all are days that the Lord has made. As with eating meat sacrificed to idols Paul says that the believer needs to be convinced in their own mind of what the Lord requires of them and then not treat others with contempt if they believe and behave differently.

The Lord has purchased all of us with His precious blood and rose from the dead in order that we might all have life in all its fullness. When we argue about issues that can be viewed differently then we run the danger of squandering our liberty to come back under the bondage of sin.

10 – 12Paul again reminds the Romans of the reality of God's judgement that awaits all of us. God alone has the right to judge people. He alone is the Master, we are simply His servants. We are all ultimately accountable to God and not to one another. For those who rejoice in their liberty through Christ there is the check of coming judgement that helps them not to stray beyond liberty to licence or disobedience. The danger of complacency is always present. A recognition of God's righteous judgement will help to keep us close to Him and His ways.

13 – 23In this section Paul brings to the fore the overarching principle that whenever we are dealing with one another we must always act out of a heart of love, just as God does towards us. If we love our fellow Christian then we will be considerate towards them. Paul uses strong terms such as "stumbling block", "hindrance", "injury", "distressed". We are not to be or cause to be people who cause other believers to stumble, be injured or distressed by our treatment of them. Those who have experienced Christian liberty should not exercise that liberty at the expense of love.

We are perhaps reminded of Paul's teaching in 1 Corinthians 9 where he says "If I am among Jews, I behave as a Jew. If I am among Gentiles then I behave as a Gentile. I am prepared to become all things to all men". This does not mean that he was unprincipled. His love for all meant that he would treat them with respect in order that the life of Christ would shine through. He would not compromise with sin but where opinions differed he was willing to adapt.

He reminds them that God's Kingdom isn't so much about arguing about food and drink or any other matter on which we may disagree but about seeking righteousness , peace and joy in the Holy Spirit. As a Christian we are free to do anything but that "all" is limited by love. As Paul taught in 1 Corinthians 6:12 "all things are lawful but not all things are expedient". Our love for our fellow believers should mean that we are careful not to offend them through doing things that we are convinced are permissible by God but of which they have not also been convinced in their thinking and belief.

We should always steer clear of actions that are forbidden by Scripture. However there are times when Scripture is silent on the matter. In those cases we need to follow our consciences (which have been given to us by God). If you act against your conscience then that would constitute sin. When God shows us that something is wrong for us, we should always avoid that thing. At the same time we should not look down on fellow believers who exercise their freedom in that area.

ROMANS

CHAPTER 15

OVERVIEW

This chapter begins by continued teaching on the need for believers to accept one another and to build up each other in faith. Paul gives examples from the Old Testament that speak of God bringing blessing to the Gentiles. Paul then speaks of his God-given mission to the Gentiles and his desire and ambition to see the gospel proclaimed everywhere. He concludes by speaking of his upcoming plans to visit Jerusalem and at some stage to travel to Rome and ultimately to Spain. A common thread through the chapter is teaching against divisions in the body of Christ. These divisions may be spiritual (strong v weak), racial (Jews v Gentiles) and geographical (East v West). None of these man-made divisions should be allowed to hinder the building of God's Kingdom.

1 – 13Paul continues to encourage believers to build one another up. The strong Christian should look for ways in which they can strengthen their weaker neighbours. He points to the example of Jesus as someone who did not look out for His own wants but sought to meet the needs of others around Him.

The need for unity in the body of Christ is uppermost in Paul's mind in verse 6. He knows that there will be times when division may threaten the unity of the church but he believes that God can give the endurance and encouragement that are needed to overcome divisions and build unity (harmony). He encourages believers to come together with one mind and voice to glorify God. We cannot do that if there are divisions.

Just as Jesus has accepted us into God's family, and made that acceptance possible, so we are to accept one another. We may be naturally different but we can be supernaturally in harmony together. Paul shows that the blessing of God came to the Gentiles through Jesus, born a Jew. He brought blessing to both Jew and Gentile. Through Jesus, steeped in Jewish religious teaching and practice, the Gentiles were brought to a place where they too could glorify God for His mercy (9).

Paul quotes from 4 Old Testament passages to show that God always intended for the Gentiles to be able to praise Him. He quotes from the Law (Deuteronomy 32:43), the Psalms (18:49, 117:1) and the Prophets (Isaiah 11:10). By quoting from the three main divisions of the Old Testament he is seeking to show the unified message of the Old Testament regarding the Gentiles. He ends this section with a prayer that they may be filled by God with joy, peace and hope. These are possible through the powerful work of the Holy Spirit in their lives.

14 – 22Here Paul continues to encourage the church on the basis that he believed that they were actually full of goodness and knowledge and capable of teaching one another. He has written to them to emphasise some aspects of teaching that they have already received but perhaps had lost sight of. He is able to do this because by God's grace he was a minister of the gospel to the Gentiles but also had his heritage as a Jew. He was living proof of the power of the gospel of God to break down barriers. He speaks of his ministry as being that of a priest to proclaim the gospel of God. He stood before the Gentiles as the priests had proclaimed the scriptures to the Jews. His aim in preaching the gospel was that the Gentiles might be an acceptable offering to God, made holy by His Spirit.

Paul gives all the glory for his accomplishments for God to Jesus (17). It is only Jesus working in and through him that has enabled him to see Gentiles being brought in obedience to God. He refers to the working of signs and wonders as part of his gospel campaigns (19). these signs and wonders are through the power of the Holy Spirit.Paul has travelled from Jerusalem to Illyricum (on the Adriatic coast between modern day Italy and Greece). He has fully proclaimed the gospel of Jesus. He has not held anything back for fear of offending

unbelievers. He has not preached an easy message that neglected the struggles that disciples will face when they come to know God.

In his gospel work he has always sought to pioneer in areas where there had previously been no gospel witness. He says that one of the reasons he had not visited Rome is that others had already established the church there. Why go to somewhere there is already a church when there are still many regions without churches?

23 – 33Paul believes that his work on the Eastern Mediterranean is coming to an end. Churches have been established in the major cities and the gospel is being spread in the surrounding areas by those churches. Now Paul has his eyes on Spain at the western extremity of the Roman Empire. Spain was an influential area within the Empire and so winning converts there would be strategically important. On his way to Spain he hoped to call at Rome to visit the church and be encouraged and supported by them.

Before he is able to journey to Spain he had an important task to carry out. The churches in Macedonia and Achaia (modern day Greece) has taken up a collection to bless and support the believers in Jerusalem who were suffering from famine and persecution. Paul says that the Gentile churches should seek to bless the Jewish churches because it was through them that the gospel had been spread in the first place. The Gentiles had shared in the spiritual blessings of the Jews and it was right that the Gentiles should share their material blessings with the Jews. When this task has been completed he planned to journey to Spain and enjoy the blessing of fellowship with the Roman church.

In verse 30 Paul asks them to pray for him as he makes his planned journey to Jerusalem. He is aware that he may face threats and hostility from unbelievers in Judea. Many there hated him and wanted to see him dead because of his preaching of the gospel. He also wanted them to pray that the contribution from the Gentile churches will be favourably received by the Jerusalem church. Paul wants to be able to come to them full of joy because he has carried out God's will successfully.

He ends the chapter with a final short prayer which would indicate that his letter is at an end. Whilst his teaching has ended there is still more to come in chapter 16 which is full of personal greetings and short words of encouragement.

As we know from the book of Acts Paul did indeed reach Rome but not in the manner he expected. He came as a prisoner following his arrest in Jerusalem (Acts 21:27). His multiple trials and journeys resulted in the gospel indeed being proclaimed where it had not been preached beforehand (to governors, prison guards etc) but not in the way that Paul had expected. Despite this God had His way in Paul's life despite the difficulties he faced. Tradition says that Paul did manage to reach Spain briefly in a short period of release from prison however scripture has no record of this journey.

ROMANS

CHAPTER 16OVERVIEW

Paul concludes his letter with a list of greetings to various people in the church in Rome, a final warning concerning division, greetings from those who are with him as he sends the letter and a final grace filled prayer. We must not be put off from reading the list of greetings. These were real people, our brothers and sisters in Christ. Some we know some information about, others we do not, but all are included in the wonderful communion of saints spoken of in the Apostles Creed. We have Jews and Gentiles, high born people and slaves, all are welcome in God's family.

1 – 2Paul begins with a commendation. The letter he has been dictating to them needed to be brought to them from Corinth. Phoebe is the person who will be bringing the letter. Paul asks the Roman believers to receive her well. From the brief description we have in these verses we can learn much about the power of the gospel. Her name is a pagan one, named after the Greek moon goddess. She is a Greek Gentile from a pagan background. She lives in Cenchreae which is the port area of Corinth, the most immoral part of an infamously immoral city. She is a deaconess within the church and she has helped many people. In fact the word used by Paul that is translated as helper or benefactor is a word that can mean one who stands up for the oppressed. In Greece it was a title for someone whose duty was to stand up for the rights of aliens and strangers because no-one else would. What a formidable woman entrusted with delivering what would become one of the core foundational teaching letters of the church.

3 – 16This list of greetings contains many names some are familiar to us from our readings of Acts and other letters, others we know nothing about except that they are known to Paul and part of the early church.

Priscilla and Aquila - they were a married couple who became firm friends with Paul. They were Jews who had been expelled from Rome (Acts 18:2,3) and settled in Corinth were they met Paul as they shared the trade of tent-makers. They are also seen at Ephesus (Acts 18:18 - 28, 2 Timothy 4:19) and taught Apollos (Acts 18:25,26). Unusually for the time Priscilla's name is always written first. It may be that she was high-born whereas Aquila was not. Paul uses her familiar name of Priscilla rather than her given name of Prisca. They were obviously well known throughout the early church for their helpfulness and hospitality. They evidently hosted a church in their home.

Epenetus - he was the first convert in the Roman province of Asia (modern day western Turkey).Mary - a common name especially amongst Jews. We know nothing further about her other than that she was hardworking. There is no evidence to suggest that she was one of the five women named Mary that we find in the gospels. The Greek word translated "worked hard" is better translated as worked to the point of exhaustion.Andronicus and Junia - they were early Jewish converts, possibly on the day of Pentecost but certainly before Paul was converted. They had spent time imprisoned with Paul but we do not know for certain where that was. Paul counts them among the apostles, the sent ones or missionaries who established the church.Ampliatus - we know nothing of him except that he was a dear friend in the Lord. His name means "enlarged". It was quite a common name for slaves at the time and is engraved in the catacombs in Rome. Some time ago a gardener found an old family tomb in Rome which bore this name and was dated in the era when the letter would have been written. Was it this Ampliatus' family tomb?Urbanus - again a common slave name at the time meaning belonging to the city. Here he is described as co-worker in Christ.Stachys - a dear friend of Paul,. His name means "a yoke", perhaps also a slave.Apelles - a believer who has been through trials but has remained faithful.

Aristobolus - his name means "best counsellor". Some commentators believe that he is Herod's grandson, the brother of Herod Agrippa. Tradition says that he was one of the seventy disciples sent out by Jesus and that he came to Britain.Herodian - another Jewish believer, possibly also related to Herod?Narcissus - his household is greeted rather than him. Probably a Roman named after the subject of a Greek fable. The Roman Emperor Claudius has a favoured freedman of this name.Tryphena and Tryphosa - almost certainly sisters and possibly twins. Their names mean "dainty" and "delicate" and they were possibly quite high born Roman women, maybe even of the Emperor's household. Despite their names they are described as hard working in the Lord's work. Persis - another woman who is commended for being hard working in the Lord. Her name means "one who takes by storm", hardly a delicate feminine name. Alternately it may suggest that she was of Persian descent and so possibly a slave.Rufus and his mother - Rufus means red headed. He is one of the sons of Simon of Cyrene who was compelled to carry Jesus' Cross (Mark 15:21). Some commentators believe that Simon went on to become one of the leaders in Antioch (see Acts 13:1), but there he is usually described as Simeon rather than Simon and his name is followed by that of Lucius of Cyrene. Simeon is not described as from Cyrene. His mother has obviously been a great help not only to her son but also to Paul over the years. Did they meet in Antioch?The remainder of the disciples named we know little of but they are known by the Lord. They are a mixture of people from Gentile and Jewish backgrounds, male and female, slaves and free. Nereus may have been the chamberlain to Emperor Flavius. Julia was probably a member of one of the oldest of the Roman dynasties.

Paul encourages them to greet one another with a holy kiss. We are all part of God's family and should be able to show affection and respect towards one another.

17 – 20Paul comes back to a topic he has taught on before in the letter. They are to be wary of people who come into the church who bring division. We are united in Christ and that unity is precious. As they seek to be spiritually discerning God will crush their enemy Satan beneath their feet.

21 – 24Greetings from a number of believers who are with Paul in Corinth. They include Timothy who was a companion of Paul in his missionary journeys and who pastored the church in Ephesus. The scribe Tertius who wrote as Paul dictated sends his greeting. He has a Roman name meaning "third". Paul and the believers were enjoying the hospitality of Gaius who send his greetings to them. A high ranking public official, Erastus, also sends greetings. Some translations say that he is the city's director of works, others that he was the city treasurer. Whichever it is he is obviously someone with high standing in Corinth, a man of responsibility serving the Lord in public office. He may be the same person who helped Paul and Timothy (see Acts 19:22 and 2 Timothy 4:20). Lucius is mentioned in acts 13 at Antioch, Jason hosted Paul in Thessalonica (Acts 17), Sosipater was a Berean who went to Asia with Paul (Acts 20), Quartus is simply a brother in Christ.

25 – 27A final prayer or doxology. Paul praises God that the gospel of salvation through faith has now been made known to everyone whether Jew or Gentile. May all the all wise God receive glory forever through Jesus Christ. Amen!