What does the resurrection prove? (1:4)
The resurrection proves that Jesus is who he claimed to be: the Son of God. It proves his divine nature. The resurrection also proves that Jesus’ promises are reliable: Jesus said he would rise from the dead, and he did. In the resurrection, Jesus defeated death and introduced a whole new order of existence—a new creation.
What is the Spirit of holiness? (1:4)
This is probably another way of referring to God’s Holy Spirit, showing both God’s holiness and his desire that we too should be holy (1Pe 1:15).
Are all Christians considered holy people? (1:7)
Those who are holy before God are cleansed (sanctified) through salvation and the work of the Holy Spirit (15:16; 1Co 6:11). The word holy suggests being “set apart”—that is, dedicated for God’s glory and service.
What spiritual gifts can a human being give? (1:11)
None. Only the Holy Spirit can give spiritual gifts (1Co 12:11). But humans can serve to confirm God’s work in others—announcing or acknowledging spiritual gifts in others (e.g., 1Ti 4:14; 2Ti 1:6). Some, however, see Paul’s desire to impart something more general here—a “gift of grace” that could have been anything from words of insight to deeds of kindness.
Why is salvation first to the Jew, then to the Gentile? (1:16)
The historical fact is that God’s plan to save the world began with the Jewish people—but always with the aim that through them he would bless the rest of the world (Ge 12:1–3). Jesus came as a human, a Jew, to die on the cross for all, Jew and Gentile alike.
What kinds of righteousness are there besides a righteousness that is by faith? (1:17)
See the article How are we justified? (5:1).
How is God clearly seen in this world? (1:19–20)
Creation offers proof (for those willing to accept it) of a powerful “Someone” behind the natural world. The astronomical odds against this world happening merely by chance provide insurmountable evidence for a Creator. The intricate beauty and complex design of the creation—from subatomic particles and the molecular building blocks of life to galaxies and the expanses of the universe—demonstrate that a “Designer” planned it all. However, the godlessness and wickedness of people [has suppressed] the truth (v. 18) so that people cannot find their way back to the Creator without God’s special revelation of himself and his plan.
Why would people worship carved images? (1:23)
See Why did people think that lifeless, man-made idols should be worshiped? (Ps 135:15–17) and the article Why would the Israelites be tempted by other gods? (Jos 23:7).
What does it mean that God gave them over? (1:24, 26, 28)
God withdrew his moderating influence, allowing their sin to run its full course, and he let them face the consequences of their own decisions and actions. The natural outgrowth of sin is judgment.
Are all homosexual tendencies the result of sin? (1:26–27)
Some say homosexual tendencies stem from genetics; others say they are developed in certain environments. Still others insist that homosexuality is a spiritual problem. Paul describes engaging in homosexual behavior as unnatural—a distortion caused by the influence of sin in the world. Whatever the cause of homosexual orientation, homosexual activity distorts God’s original design for sex. Regardless of whether or not people are responsible for their sexual orientation, they are responsible for what they choose to do with it. See the article Is there anything wrong with same-sex relations? (Lev 20:13).
Who was Paul talking about? (1:29–32)
Paul had no specific individual or group in mind; rather, he was describing the potential and actual results of suppressing the knowledge of God and choosing to live apart from him (v. 28). When people continually reject God, he releases them to follow their own desires and experience the results of their own choices. A life of sin becomes a fitting judgment for one who chooses sin.
How are people aware of the penalty for sin? (1:32)
Some have heard God’s Word, which warns of judgment for sin. But even people who have not heard God’s Word have consciences. They possess an inherent moral code that they instinctively know cannot be violated without consequences. Such violations, no matter how small, always lead to some sort of death. Something dies within the human soul.
Why is doing good necessary to gain eternal life? (2:7)
Paul was not saying that human beings can earn eternal life. Salvation is available only as a gift from God (6:23). What Paul was saying is that our choices have inevitable consequences: we reap what we sow (Gal 6:7–8). Choose God’s will and discover the life only God can give; go the other way and pay the price. Doing good on its own does not gain eternal life, but those who trust God for eternal life will do good.
If God doesn’t show favoritism, why were the Jews the chosen people? (2:10–11)
God selected Abraham and his descendants for a purpose: to be a blessing to all peoples on the earth (Ge 12:1–3). Eventually, the Israelite stream of history flowed to Jesus the Messiah, the son of Abraham (Mt 1:1), and through him any ethnic group can enter into the blessings God promised to Abraham (Gal 3:29). See Why is salvation first to the Jew, then to the Gentile? (Ro 1:16).
What happens to good people who have never had a chance to hear the gospel? (2:14–16)
It’s not as clear as we might wish. Some suggest that since God is inherently just, he will not hold people accountable for something they didn’t know. Others insist that because Christ is the only way of salvation, it remains imperative for the church to take the gospel to those who haven’t heard. However, the issue for which everyone will stand before God relates primarily to our sin, which causes us to be separated from a holy God. God knows each individual’s heart and will judge in a manner consistent with both holiness and love. Still, what we can be sure of is that Christians are commanded to take the gospel to the world (Mt 28:18–19). See What about those who have never heard the gospel? (Ro 10:14–15) and the article What about those who have never heard about Jesus? (Ac 4:12).
What was Paul’s argument? (2:17–24)
Paul was saying that those who have acknowledged a moral standard for right and wrong behavior—like the law given to the Israelites—have placed themselves under that standard. Therefore, those who proudly claim to be moral and to uphold the law are those who will be judged for their moral shortcomings when they break the law.
What was the significance of circumcision? (2:25)
See the article Why did God command circumcision? (Ge 17:10).
What value did circumcision have? (2:25–27)
Circumcision was a sign of the covenant between God and his people, so it served to remind the Israelites of God’s promises and their vows. Over time, the Jews came to see circumcision itself as what made them acceptable to God, and so it became a symbol of dependence on human effort rather than God’s grace. Paul was reminding them that the outward sign is not as important as the inward reality (see the following note). See Was circumcision wrong? (Gal 5:2).
How does the Spirit circumcise a heart? (2:28–29)
After we offer ourselves to the Lord, the Spirit can then figuratively “cut around” our hearts, taking away all that keeps our hearts from being wholly dedicated to God. It is this work of grace that makes a person a Jew inwardly—someone committed to God alone, one of God’s people.
What was the advantage of being a Jew? (3:1–2)
The Jews were entrusted with the very words of God, so they knew about God’s grace.
Why did some accuse Paul of promoting evil? (3:8)
They thought Paul’s message of grace would devalue the law, leading people to abandon their moral standards and do whatever they wanted to do. Paul’s critics did not understand that grace gives people the power to live holy lives—just as God always intended. Grace not only justifies, it also transforms. We are made right by grace, and by grace we can also live right.
Why did Paul string Old Testament quotes together as if they were one quotation? (3:10–18)
Paul was not suggesting that all these quotes were from one source. It is written is a general heading covering God’s written revelation. It was common in Paul’s day to pull together Biblical passages dealing with a single theme. The challenge with such an approach is to avoid pulling verses out of context, something Paul did not do. All these verses speak about the fact that everyone has sinned.
What does atonement mean? (3:25)
Atonement means “reconciliation” or “satisfaction.” Jesus’ sacrifice of atonement was the act by which the barrier of sin between God and sinful people was removed. Our atonement came through the crucifixion of Jesus Christ on the cross. His blood removed the stain of sin from our lives so that we can once again enter into a relationship with God. We have been reconciled to [God] through the death of his Son (5:10).
How did Jesus’ death show God’s justice? (3:25–26)
Justice means that a wrong has been made right, either through payment or punishment. Since God is perfectly just, our sin needed to be paid for, and the penalty of sin is death (6:23). Jesus’ death on the cross not only saved us but also revealed God’s justice. God punished our sin by taking our penalty on himself.
If people are saved by faith, then why did God give the law? (3:30–31)
The Mosaic Law itself is consistent with God’s righteousness, and when we look at it, we see our unrighteousness. We realize we have failed to obey it, so through the law we become conscious of our sin (v. 20). Paul pictured it beautifully when he said that the law was our guardian until Christ came (Gal 3:24).
Why did Paul bring Abraham into the argument? (4:1–3)
Abraham is “Exhibit A”—the first person to be called God’s friend (2Ch 20:7). How he became God’s friend supports Paul’s point: Abraham didn’t earn God’s friendship through good deeds. Abraham simply took God at his word and believed the promise. It was his trust that pleased God, not his works. Paul hoped this strong evidence from Abraham would convince others they could be made righteous simply by believing.
What value did circumcision have? (4:9–12)
Circumcision was a sign of the covenant between God and his people, so it served to remind the Israelites of God’s promises and their vows. Over time, the Jews came to see circumcision itself as what made them acceptable to God, and so it became a symbol of dependence on human effort rather than God’s grace. Paul was reminding them that the outward sign is not as important as the inward reality. See Was circumcision wrong? (Gal 5:2).
Does this mean that people who aren’t familiar with God’s laws cannot commit sin? (4:15)
No. This statement is part of Paul’s argument that people are saved by faith, not by keeping the law. The law’s purpose, he said, is to point out our sin, and where there is no law there is no transgression. In other words, people can sin without the law, but they cannot “transgress” (cross a line or break a standard) until there is a written standard, or law.
How can God call into being things that were not? (4:17)
God is sovereign over all. When he spoke, the world came into being (Ge 1:3–27). Many believe he made the world out of nothing simply by speaking. Thus, Paul was saying that God could promise to bless Abraham with offspring like it was already a fact because in his divine power and wisdom he could make it so.
To be justified means “to be made right.” Paul’s great question was, How is a sinful human being made right with a holy God? Even if we could follow the law and live perfectly, we would still not be right with God. Sin entered the world through one man [Adam], and death through sin (v. 12). Stated another way, Adam’s sin resulted in condemnation for all people (v. 18). Therefore, we do not start life with even the possibility of living sinless lives; we begin life with a sinful nature (Ge 8:21; Ps 51:5; 58:3; Eph 2:3).
Yet God created us for a relationship with him. So he took the initiative to make the relationship right. God sent his Son, Jesus Christ, who did for us what we could never do for ourselves: Jesus lived a wholly righteous life—a perfect life in line with the law and in total relationship with God the Father. Even more than that, Jesus took on himself all the punishment our disobedience deserves (Ro 3:24). At the cross he fulfilled all that righteousness demanded. His life was given in exchange for ours; his blood paid the price for our justification.
The results of Jesus’ sacrifice are personally available to us simply by faith. God has done everything required to justify us. All that remains is for us to receive the grace of God shown on the cross. We are justified through faith when we stop trying to justify ourselves and depend completely on the finished work of Jesus Christ.
If suffering is beneficial, should we seek to suffer more? (5:3–4)
Not necessarily. Suffering in itself is not beneficial. Some who dwell only on their suffering never gain its benefits or achieve a higher perspective. But those who focus on what God can do through suffering will be strengthened. They can tap into God’s resources, allowing God to make something positive out of the negative. Suffering can yield perseverance, character and hope when we allow God to work in us.
Why would someone die for a good person and not a righteous person? (5:7)
In this verse, righteous and good are synonyms, referring to the same category of people. Paul’s point was that while it is possible to conceive of someone dying for a person of goodness or nobility, no sane person would consider dying for a sinner, enemy or an evil person. No one, that is, except Jesus: while we were still sinners, Christ died for us (v. 8).
How are we reconciled to God? (5:10)
People are the enemies of God, not the reverse. Thus the hostility must be removed from us if reconciliation is to be accomplished. God took the initiative in bringing this about through the death of his Son (v. 11; Col 1:21–22). To reconcile is to put an end to hostility. Thus, through Christ, believers are no longer enemies of God. Jesus paid the debt of our sin so that we can again have the fellowship with God that sin destroyed (Ge 3:1–24).
Do some people get off the hook? (5:13–14)
Paul was not suggesting that some can escape the consequences of sin by pleading ignorance of the law. His point was that even before the law was given, sin and death exercised power over all humanity. Sin resulted in death even before the commands of the law had defined what sin was. Even when sin goes unrecognized or unacknowledged, it still has an effect.
This is one of several synonyms the Bible uses for sin. Trespass means “to fall aside” and includes the idea of a false step or a blunder.
How does justification bring life for all? (5:18–19)
This may sound like everyone has been justified because of Christ. But Paul was not discussing our necessary response to Christ’s work on the cross in this passage. Paul was simply drawing a contrast between the two “Adams”—one introducing sin and death into the world, the other bringing righteousness and life. Eternal life is not automatic; it is for those who receive God’s abundant provision of grace (v. 17).
From these verses some have erroneously proposed a teaching called universalism—the idea that everyone will ultimately be saved. But that’s not Paul’s point. He was simply contrasting the actions of Adam and Christ. Adam’s life of disobedience brought eternal death to his physical descendants—that is, to all humanity. Likewise, Christ’s life of obedience gives eternal life to his spiritual descendants—that is, to those who follow him (8:17, 29).
Why did God want the trespass to increase? (5:20)
Increase here does not mean to multiply or grow larger. God merely wanted the trespass to be made more obvious, to be brought out into the open. The law reveals our inability to live up to God’s standard, thus preparing us to admit our need for God’s grace. God’s law highlights our sin so that his grace can be highlighted even more.
What’s wrong with sinning and expecting God to forgive? (6:1–2)
If increasing sin means increasing grace (5:20), why worry about sinning? For three reasons: (1) Sin destroys the moral fabric of our lives. Even when sin has been forgiven, it can leave scars. (2) Sin violates God’s purpose for us. He calls us to something infinitely better. (3) Sinning with the intention of asking forgiveness drains all sincerity out of our repentance. Counting on God to forgive deliberate sin offends God’s grace and insults the price God paid for sin.
In what sense have we died to sin? (6:2–12)
Obviously, sin is still around. Few deny that even the most committed Christians are still susceptible to sin. But Paul claimed that in a relationship with Jesus Christ, sin loses its authority over us. We are no longer slaves to sin (v. 6). It may still come knocking at our door, but God’s grace makes it possible for us to refuse. Our death to sin, a spiritual reality demonstrated in our baptism (vv. 3–4), can become a physical reality as well.
What does baptism have to do with death? (6:3–5)
When Jesus was crucified, he in a certain sense took us with him into death (Gal 2:20). By his resurrection, he raised us to new life. Baptism symbolizes this dying of the old self and reminds us that we are made new in Christ.
How does grace—more than law—free us from sin? (6:14)
The law reveals God’s standard but does not provide the spiritual power to live up to that standard. Grace, on the other hand, cancels out our sin and lets us start over with a clean slate. Grace brings us into a relationship with God and permits us to look to him for the strength necessary to live a righteous life. Knowing God personally as we depend on Christ through faith—rather than knowing his law alone—helps us overcome sin.
Who wants to be a slave? (6:18)
Everyone is a slave to someone or something. It’s the master who determines whether slavery results in life or death. Apart from the grace of God, we are slaves of sin. And when sin is our master, we die. But by grace, we can be slaves of God. When God is our master, we live. A kite is free to fly only when it is a “slave” to the string. Cut the string and the kite’s freedom to fly is severed as well. Slavery to God frees us to fully be what we were created to be!
What is the fruit we are to bear for God? (7:4)
Fruit refers to the attitudes and actions that arise from a right relationship with God through Jesus the Messiah (Jn 15:16). Paul elsewhere referred to the fruit of the Spirit as love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control (Gal 5:22–23).
How does the law arouse sinful passions? (7:5–8)
When confronted with a do not, our sinful human nature says, “Oh, yeah? Says who?” Though intended to lead us toward a relationship with God (Gal 3:24), God’s law arouses our pride. Our rebellious pride says, “Hey, I know what’s best …” And our spiritual pride says, “Sure, God. I can do that. Watch me.” Either way, the law incites our sinful human nature to exhibit its inclination to do evil.
Were God’s intentions for the law thwarted? (7:10)
No, for two reasons: (1) God intended for the law to help us see just how bad sin is. It does that by showing us that we can’t live in our own power; when we try, we die. (2) God intended for the law to lead us to life. It does that by leading us ultimately to Jesus Christ, the culmination of the law (10:4 see Gal 3:24). As the fulfillment of the law, Jesus is the only one who can empower us to live according to the Spirit (Ro 8:3–4). See How was the Law fulfilled? (Mt 5:17–18) and Did Jesus abolish the Old Testament law or fulfill it? (Eph 2:15).
Sin will not quit until the final coming of God’s kingdom; at that time the fallen world will no longer exist, for there will be a new heaven and a new earth (Rev 21:1), and our mortal bodies will be changed to immortal bodies (1Co 15:53–54). Sin will keep knocking at our door as long as we live in this broken, rebellious, twisted world.
Paul said we have died to sin (Ro 6:2), that is, sin’s claim on our lives has been broken. We do not have to give in to it any longer. As Christians, we have the Holy Spirit within us (8:9–11), giving us the power to resist sin’s advances and live a strong, new life (Gal 5:13–25). But we must choose to resist sin. Every day. Every moment of every day.
What level of victory over sin can we expect before the day when Christ returns? Less important than the degree of victory is the direction we’re going. We can expect that as we learn to consistently yield more of our will to the Holy Spirit, we will move progressively in the direction of obedience. When we fail and do not choose to trust the Spirit to empower us, we can confess our sins, receive forgiveness and keep moving forward. And one day, when Christ returns, we will be completely free from sin’s influence.
Was Paul saying he was not ultimately responsible for his sin? (7:17, 20)
No. Paul was not evading his responsibility. He was simply trying to get his readers to take the power of sin more seriously. His graphic pictures of his struggle against sin—a slave to sin (v. 14) and waging war (v. 23)—show the respect he had for its power. Paul described the tension we face: we are free from sin but not yet fully free—just as God’s kingdom has already come but is not yet fully come. Paul also tells us what the keys to dealing with this tension are: a renewed mind (v. 25; 8:5–7; 12:2) and the power of the Holy Spirit, who is infinitely greater than sin, the sinful nature and death (8:4, 9–11).
If we’re slaves to God’s law, why don’t we always obey it? (7:21–25)
Even slaves do not always submit to authority. Paul said he knew what was right to do, but evil desires fought his good intentions. In Galatians, he said the spirit and flesh are at war with one another (Gal 5:16–18). But there is hope. Just as our salvation comes only through Jesus the Messiah, so our sanctification occurs (progressively) only through the Lord, as we remain dependent on him (Jn 15:1–8).
If there is no condemnation for Christians, why do we still face consequences for our sins? (8:1)
Christ’s death saves us from condemnation, which refers to the ultimate penalty for our sins: eternal separation from God (6:23). But until we enter God’s presence, we still live in a fallen world where we face the consequences of not only our own sins but also the sins of others. Our hope is not in this life but in the life to come.
How can we know if the Spirit of God lives in [us]? (8:9)
The proof, or evidence, of the Spirit in our life is the fruit of the Spirit: love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control (Gal 5:22–23). Further proof is the internal testimony, or confirmation, from the Spirit himself, since the Spirit himself testifies with our spirit that we are God’s children (Ro 8:16). In other words, if the Spirit lives within us, we “just know.”
Must we suffer to be heirs? (8:17)
No. That would imply that Christ’s suffering on the cross was not enough for our salvation. But the fact is that we will suffer as heirs. We can expect suffering in at least two ways: (1) We will identify with Christ in his suffering (2Co 1:5; Php 3:10). Since Jesus agonized over the world to reach it, we will face similar struggles. (2) We will face persecution for our faith (Mt 5:10–12; 2Ti 3:12). Since the world was hostile to the Lord, we shouldn’t be surprised if it is hostile to those who follow him (Jn 15:20).
Why was creation subjected to frustration? (8:20–21)
Creation suffered the consequences of human sin. The fall of humankind into sin brought a curse on all of creation: God’s order for the world was overturned, leaving the earth to face disasters, disease and death. Paul pictures creation as a woman in childbirth, groaning to be delivered from the condition she is in (cf. Jn 16:21).
Is God’s plan to redeem only people or all of creation? (8:21)
Just as all of creation was corrupted through the sin of Adam and Eve (v. 22; Ge 3:1–24), so all of creation will be redeemed through the salvation accomplished by Jesus Christ. The book of Revelation speaks of the future coming of a new heaven and a new earth (Rev 21:1; see Isa 65:17)—the restoration of creation as God intended it to be.
When will our adoption be complete? (8:23)
In Jesus Christ we are already God’s children; by the inner witness of the Holy Spirit we cry out, Abba, Father (vv. 14–16). But our adoption into God’s family is still in process. Our bodies have not yet been redeemed and glorified (Php 3:20–21); they are not yet free from sin, disease and death.
Why would God intercede with himself? (8:27)
Perhaps this is a picture of God’s intense longing for redemption to be complete—as if he’s talking to himself about it. But Paul’s main point is that when we groan, we do not groan alone. God cares for us so much that he has come into our world, entered our struggles and sufferings and made them his own—so much so that the Spirit prays for God’s will even when we know nothing about it.
Do all bad events have a good purpose? (8:28)
No. There are three important qualifications to notice: (1) It is in all things—some good, some bad—that God works. God can redeem things intended for evil, transforming them into good (e.g., Ge 50:20). (2) This promise is for those who love [God]. Those who are yet in rebellion cannot depend on everything achieving something good in their lives. (3) The good God desires to work is a spiritual, eternal work—preparing us for future glory. See If suffering is beneficial, should we seek to suffer more? (Ro 5:3–4).
In what sense is Christ the firstborn? (8:29)
Firstborn was a term related more to position than to order of birth. It was a Hebrew way of saying that someone was especially honored. In another sense, however, Jesus became the first of a brand new kind of humanity, raised from the dead into spiritual life (1Co 15:20). In that sense, Jesus is the firstborn of what we, by grace, are becoming.
Does God handpick whom to redeem? (8:29–30)
Predestined means two things, both intensely practical: (1) God is going to fulfill his purpose. Although God allows human beings to make choices, he will bring all humanity and creation to the end he desires. (2) We know our predetermined destiny: God’s plan for us is that we should become like Jesus. Some would say this is God’s intention and design for the whole human race; others say this destiny is reserved for certain people. See the article Does God play favorites? (9:8–33).
In what way are Christians more than conquerors? (8:37)
On the cross, it looked like Jesus was overcome. In reality, he was the overcomer! The moment he died, he broke the power of him who holds the power of death (Heb 2:14). He taught his disciples that they would have to lose their lives to really live (Lk 9:24), that they could only be great by becoming servants (Mk 10:43–44) and that the way to be exalted is to be humbled (Mt 23:12). Such ideas seem to be contradictions because we see things from the physical realm. But the fact is that even in defeat, we win because of Christ.
Did someone say Paul was lying? (9:1)
Probably not. But because some had accused him of turning his back on the Jews, Paul used strong language to affirm the truth of what he was saying. He wanted to emphasize that he had not abandoned his own people—that he was still concerned for them. His accusers probably felt that Paul’s strong emphasis on grace meant that he was denying the Jews and Scripture.
Was Paul really willing to be cut off from Christ? (9:3)
Probably not. This was Paul’s dramatic way of expressing his intense love for the Jews. He was offering to substitute himself in their place, to bear their punishment—much as Christ did for us. Even so, Paul’s offer was hypothetical; it’s impossible for one sinful human to do this for another.
How can descendants of Israel not be Israel? (9:6)
The first Israel refers to the nation—an ethnic category. The second Israel refers to individuals who genuinely believe in God and come to him through faith in Jesus the Messiah—a spiritual category. Some who were Israel by the first definition were not Israel by the second definition. Others, though not Israel in the ethnic sense, had become Israel in the spiritual sense (v. 8; Gal 3:29).
Does God play favorites? (9:8–33)
Throughout the Bible we see in God’s dealings with humankind—and specifically with his covenant people—that the Lord is faithful and just (Ps 111:7). The Scriptures also state that God does not take any pleasure in the death of the wicked (Eze 18:23) but wants all people to be saved (1Ti 2:4). Therefore, the idea of God’s purpose in election (Ro 9:11) raises some hard questions, such as, How can God choose some and pass by others? People have attempted to explain God’s election in several ways.
Some hold the view that God elects some to be saved because he knows beforehand that they will choose to accept Christ (8:29). Their election, according to this view, is based on God’s foreknowledge and involves human free will, that is, people’s ability to accept or reject salvation (this belief is known as Arminianism).
Others conclude that God, in his wise and sovereign will, elects some but not others for reasons we cannot understand. His selection may seem unfair, but that is simply because we have a limited perspective. Humans, bound in sin, do not naturally seek God (3:11), but when God’s grace comes to the elect, it enables them to choose God (this belief is known as Calvinism).
Still others emphasize that God elected Jesus, his Son, and that all those who are in Christ by faith share in that corporate election (Heb 1:2; 7:28).
The mystery of how God works in election is not easily resolved. Difficult questions continue to confound us. In the end, we may need to confess that our understanding is limited—that we may be missing some key part of God’s plan that if known would allow us to understand election better.
Are we responsible for choosing God, or does he choose us? (9:16)
The doctrine of election, which we may not be able to fully understand, doesn’t rule out human responsibility. The Bible is clear that God does not take any pleasure in the death of the wicked (Eze 18:23) but wants all people to be saved and to come to a knowledge of the truth (1Ti 2:4). At the same time, this verse emphasizes God’s sovereignty in the matter. See the article Does God play favorites? (Ro 9:8–33).
What question was Paul really asking here? (9:22–24)
Paul asked, in essence, How do we respond if God does these things? Paul’s hypothetical questions illustrate the sovereign and supreme will of God: If God is like a potter who can mold the clay as he sees fit (v. 21), then he can also work with sinners as he sees fit. He can choose to exercise great patience toward those headed for destruction. At the same time, he can use hardships as a means to mold those who are headed for glory. When Paul put it this way, he showed that God’s discipline can actually be a tool of mercy—bringing people to a place of repentance.
Has Israel been replaced as God’s chosen people? (9:25–33)
There are two schools of thought on this question. Some believe that the church—made up of a remnant of believing Jews and Gentiles—is the “new Israel” and has replaced ethnic Israel (the Jewish people) as the people of God (Gal 6:16). Others believe that ethnic Israel still has a place in God’s plan and will one day repent and respond in faith to Jesus the Messiah. See Are Jews still the chosen people? (Ro 11:22–32).
What will happen to those who believe in God but not in Christ? (10:3–4)
Those who refuse to accept Christ do not really know God, even if they profess to believe in God. Jesus told the Jews of his day that God could not be their Father because they didn’t recognize him as God’s Son (Jn 8:42, 47). See What about those who have never heard the gospel? (Ro 10:14–15) and the article What about those who have never heard about Jesus? (Ac 4:12).
Are the Ten Commandments obsolete? (10:4)
No. They express God’s standards of righteousness, which remain relevant and contemporary. Christ, however, has completed the law. Certain elements (e.g., animal sacrifices) foreshadowed Christ, and such things are no longer necessary because Christ has fulfilled the law. The law also made a distinction between holy things and common things (e.g., eating certain foods, observing certain days and so on). These things changed when Jesus came. See the article Did Jesus take away from these commandments? (Dt 12:32).
How is Christ brought up and down? (10:6–7)
Paul’s Jewish readers would have understood this phrase in light of the similar wording found in Deuteronomy 30:11–14. In that passage, Moses assured the Israelites that following the law wasn’t too difficult—they wouldn’t have to ascend into heaven or cross the sea to follow the law. In the same way, Christians don’t have to do heroic deeds to earn salvation. Salvation comes by faith alone.
What determines a person’s eternal destination? (10:9–10)
The Bible teaches that every human being will spend eternity somewhere, either in heaven or in hell (Mt 25:46). Heaven is a place where God is present and his people abide with him in joyful worship. Hell is a place of separation from God—a place of agony, where there is weeping and gnashing of teeth (Mt 13:50).
Ultimately, God is the sovereign judge of the universe, and he determines where a person spends eternity. As a holy and righteous judge, God has every right to send each one of us to hell because we all have sinned and fall short of the glory of God (Ro 3:23). But because of his great love for us, God sent Jesus Christ into the world to die on the cross as payment for our sins (5:8–9). In doing so, God provided a way for all people to enter into eternal life (Jn 3:16–17).
The Bible tells us in no uncertain terms what determines a person’s eternal destiny: believing in and obeying the Son of God. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them (Jn 3:36). Heaven (eternal life) or hell (eternal damnation) is not determined by good works or church affiliation but by our relationship with Jesus. Those who trust in him as Savior and sin-bearer will spend eternity with him in heaven.
What does it take to be saved? (10:9–10)
Salvation comes by faith, but faith is not just knowledge of the facts. See the article Is faith enough? (Jas 2:14–24). Genuine faith is evident in a loving relationship with God. Even though sin broke this relationship, God provided reconciliation through the one mediator Jesus Christ (Ro 5:10; 1Ti 2:5). We are saved when we believe Jesus died and was resurrected, and when we sincerely trust in him as our only way to eternal life. Such deep convictions will inevitably be confessed by one’s words and way of living.
What does it mean to call on the name of the Lord? (10:13)
In Biblical thought, the name represents the person. So to call on the name of the Lord means to repent and respond in faith to God for the salvation he has provided through Jesus the Messiah.
What about those who have never heard the gospel? (10:14–15)
Some think God may give special revelations to certain people who have never heard the gospel (as it appears he did at times in the Old Testament). Others suggest that those who accept what God has revealed in general (e.g., the evidence of creation, as in 1:18–20) will find his mercy. Still others see no possibility for such exceptions in the New Testament (Jn 14:6; Ac 4:12). Regardless of which view is correct, we cannot ignore Jesus’ command to preach the gospel to every person (Mt 28:18–19).
Are envy and anger evangelistic techniques? (10:19)
They are not techniques but catalysts. God seems to have provoked Israel’s anger and envy to wake them up to what they were missing in Christ. In the same way, a believer’s life may initially provoke jealousy and resentment in others but may eventually help them turn to God.
These were the Jews who had remained faithful and escaped God’s judgment. Although small and insignificant, the remnant served as a symbol of hope and as evidence that God did keep his promise to his people.
Did Israel—God’s chosen people—lose their salvation? (11:7)
No, because God chose Israel as a nation, as an example to other nations of God’s earthly ideal. However, he did not promise eternal salvation to each individual Israelite. Some Israelites chose to reject God’s offer (10:21). Much of Israel missed the salvation they sought so earnestly because they tried to earn God’s favor through their own religious endeavors instead of submitting to God’s ways and depending on him alone for salvation.
Why would God spiritually anesthetize his people? (11:8)
God doesn’t want people to have a spirit of stupor, but he allows them to reap the consequences of their own choices. The more they follow God’s ways, the more God will show his ways to them. But those who continually resist the things of God will become confused—spiritually deaf and blind. See Why did God prevent the religious leaders from understanding? (Isa 29:9–10).
Will some get a second chance at salvation? (11:13–21)
This is not about individuals being cut off from salvation and then grafted in again; it is about God’s dealings with entire branches of people—Israel and the Gentiles. Israel has been judged for its unbelief (vv. 5–7). Some of the natural branches (representing unbelieving Israel) have been broken off, while a wild shoot (representing the Gentiles) has been grafted in (v. 17). But this judgment is not permanent, and the people of Israel can still enjoy salvation by turning in faith to the Messiah (v. 26).
Can we lose our salvation? (11:21–22)
Some say that continuing to sin can result in people being cut off from God in the end. Others believe that once people are genuinely saved, they cannot be lost. They say that those who are cut off only appeared to have been saved but were not genuinely saved. We remain in God’s grace not by doing good works but by seeing our salvation solely as the result of God’s kindness. This is why Paul warned his readers about the necessity of remaining faithful. It is not that our faithfulness somehow maintains our salvation, but a lack of faithfulness should cause us to reevaluate whether or not our initial repentance and faith was indeed genuine. See the article Should we fear falling away? (Heb 6:6).
Are Jews still the chosen people? (11:22–32)
There are two main interpretations of these verses. Some understand all Israel will be saved (v. 26) to mean that despite the Jewish people’s present rejection of the gospel, the nation is still God’s chosen people and will one day repent and turn to God in faith. Others argue that Israel here refers to the church, which is made up of Jews and Gentiles, and that all Israel means the total number of those from every tribe and nation who will be saved. See Has Israel been replaced as God’s chosen people? (9:25–33).
How will all Israel be saved some day? (11:26)
There are three main interpretations of the phrase all Israel: (1) all Jews who have been and will be saved throughout history; (2) a great majority of Jews of the final generation who will believe in Jesus as the Messiah shortly before he returns; and (3) the total number of the believers, both Jews and Gentiles, of every generation. The first two views consider Israel to refer to ethnic Jews. The third view interprets Israel as both old Israel (the Old Testament people of God) and new Israel (the church). See Are Jews still the chosen people? (11:22–32) and Who is the Israel of God? (Gal 6:16).
How are our bodies a living sacrifice? (12:1)
Growing, maturing Christians will encounter some pain. We lose superficial pleasures when we abandon sinful activities. We may have to struggle to establish new patterns of living. But becoming a living sacrifice (that is, giving our lives totally to God) does not mean endless martyrdom. We can find fulfillment and satisfaction in becoming what God created us to be, no matter what the cost. We will see a higher purpose in life than simply avoiding pain (Php 3:7–11).
How can we know God’s will? (12:2)
We can know God’s will by honoring and obeying him, and by refusing to be influenced by societal pressures. As we replace our old way of thinking and adopt an entirely new perspective—in line with God’s point of view—we’ll begin to recognize God’s will more and more. We’ll find it easier to hear his voice in a variety of situations. God may not dictate the details of our lives (such as what specific clothes to wear), but he will give us spiritual principles for everyday decisions. Knowing God’s will results from doing his will as revealed in Scripture. See the article Can we determine God’s will by “putting out a fleece”? (Jdg 6:36–40).
How important is it for Christians to be part of a community of believers? (12:4–8)
Christians will only function effectively if they are part of a larger “body,” or community, of believers. Paul here identified the church as one body with many parts. Each part works effectively only if it is attached to the whole body. And the whole body works effectively only if all the members do their part (1Co 12:12–31). This analogy applies to both the universal church (all believers around the world) and individual local churches.
They are abilities given by the Spirit for the purpose of ministry. Gifts are supernatural abilities, above and beyond natural talent. In some cases, however, they may spring from a spiritual empowerment of a person’s natural abilities.
How can we know what gifts God has given us? (12:6)
Our own sober judgment (v. 3) should give us clarity and confidence. To discover our gifts, we must consider the roles and tasks we find ourselves drawn to in the church. Also, we should seek the counsel of other believers who know us. Since spiritual gifts are for the common good (1Co 12:7) and so that the body of Christ may be built up (Eph 4:12), we should ask ourselves what abilities God has given us that would encourage and build up the body of believers.
How much should we give up to live at peace? (12:18)
Our natural response is to surrender little for the sake of peace. But the Bible teaches that we are to overlook offenses (Pr 19:11), love our enemies and pray for those who persecute us (Mt 5:44). If people continue to hurt us, we may confront them or seek protection. But we do so for their good, hoping to win them over, not for personal vengeance (Mt 18:15).
Should we show kindness as a backhanded way of hurting people? (12:20)
To heap burning coals on [someone’s] head has been understood in several figurative ways. One view is that our kindness will cause our enemies’ faces to burn with shame and motivate them to change their ways. The Bible never endorses personal revenge or manipulation of others. To love our enemies means to do what is ultimately best for them.
Does God support bad government? (13:1–7)
God wants rulers to govern fairly and with justice—no matter what the system of government or the political ideology. God may use human agencies and institutions, such as the ballot box, to promote justice.
In some cases, God permits unjust rulers to seize power. This doesn’t mean God participates in their evil activities. Still, he can use human deeds—good or evil—to accomplish his greater purposes, which are always good. For example, God allowed wicked Babylon to discipline the nation of Judah. He permitted brutal rulers to conquer his people in the hopes that his people would turn again to him.
This passage doesn’t address the issue of civil disobedience, but other passages do. See the article What’s wrong with standing up for our rights? (Lk 6:29–30). When there is a conflict between what government requires and what God requires, believers must obey God rather than human beings (Ac 5:29; see Da 3:1–30; 6:1–28).
Should we submit to evil rulers and dictators? (13:3–4)
See the article Does God support bad government? (13:1–7).
Is it wrong to have financial debt? (13:6–8)
Paul’s main concern in these verses is being submissive to authorities. If you are regularly meeting your rent, mortgage or car payment obligations, you are complying with those in authority over you. But we should remember that the borrower is slave to the lender (Pr 22:7) and that freedom from financial burdens can help us more readily follow Christ’s leading.
How is love the only rule? (13:10)
Paul’s statement that love is the fulfillment of the law echoes Jesus’ teaching that all the Scriptures hang on these two commandments: love the Lord your God … [and] love your neighbor as yourself (Mt 22:37–40). All God’s commands (in both the Old Testament and New Testament) are practical explanations of how to show love in specific circumstances. Thus, Biblical love—considering the interests of God and others before considering our own interests—is what should guide us as we carry out all God’s other commands.
How close is Christ’s return? (13:11–12)
Paul and other New Testament writers taught that Christ would come again soon (compare Jesus’ own words in Rev 22:7). Their language can be understood in terms other than approximate measures of time. Christ’s return is “soon” from a prophetic perspective, a perspective that is concerned not so much with when things will happen but more with what will happen. Timing is less important than what is next on the agenda of God’s salvation program. From this perspective, the next event is the second coming of Christ.
What things does God consider nonessential? (14:1)
Some instructions are timeless—essential items on God’s list (13:8–10). Other Biblical instructions were intended to address specific situations or times—some having little or nothing to do with today (e.g., 2Ti 4:13). Instructions for first-century Christians living in a pagan culture that also contain principles applicable for today may be interpreted in various ways. One thing is clear, however: such disputable matters are not to divide believers. Christians must be quick to listen, eager to understand and slow to judge when trying to understand their differences (Ro 14:3).
Are vegetarians weak in faith? (14:1–2)
Paul was referring to Christians in his day who thought it was wrong to eat certain foods (especially meat). Paul said that those Christians were weak, not because of their choice not to eat meat, but because of the reason for their choice: They were basing their decision on Jewish dietary restrictions of the law, which were no longer applicable under the new covenant. The dietary practices of most modern vegetarians have nothing to do with matters of faith.
Yes, but not in a condemning manner. Those with wrong motives or negative attitudes who judge others aren’t trying to build others up but are trying to tear others down (15:1–2). Still, even constructive criticism, given to help the weak become strong, may require confrontation. But confronting is to be done with genuine love and respect (Eph 4:1–16). Those who correct others should keep in mind their own shortcomings (Gal 6:1).
Will believers face judgment? (14:10)
Yes. Both believers and unbelievers will appear before God’s judgment seat, or great white throne (2Co 5:10; Rev 20:11–12). Believers will be pronounced justified by faith in Christ. They will then receive rewards for their faithful deeds (Ro 2:6–8; Mt 16:27; 1Co 3:12–15).
What is a stumbling block? (14:13)
A stumbling block is anyone or anything that causes someone to sin. If your conscience indicates that a certain action is sinful, then it is a sin for you to do it. If someone else pressures you into this action anyway—perhaps with rationalizations that the thing is not sinful—then that person has become a stumbling block to you (1Co 8:9–13). However, sometimes our conscience needs to be reeducated to conform our convictions more precisely to what Scripture actually teaches.
Are certain foods off-limits? (14:15)
No foods are off-limits (v. 14), but eating certain foods with a person who has a weak faith can be an unloving thing to do. The same thing can be said for other activities (e.g., wearing certain clothes or enjoying certain entertainments). It’s possible that something can bring glory to God in one situation and be a stumbling block in another situation. As an example of how we might behave toward others, consider Jesus: toward the spiritually weak, Jesus was tender; toward the legalistic critics of his day, he was not.
Should we allow the weak in faith to dictate what the mature in faith may do? (14:15)
The church is made up of people at all levels of maturity. Just as parents make allowances for their children’s thoughts and actions, so Christians are to do the same with each other. We must show the same patience as Jesus did when he allowed Peter’s faith to develop over time.
What does condemn mean here? (14:22–23)
It’s a conviction of the heart for specific sin—not a sentence of exclusion from heaven. Convicted by conscience and God’s Spirit, we may confess our sin and find forgiveness from God.
Who were the strong and the weak in faith here? (15:1)
The strong in faith were those who understood that certain foods in themselves were not sinful. With the freedom of that understanding, they could eat those foods in good conscience (14:22). The weak in faith did not have that understanding. Eating such foods would have violated their conscience, causing them to sin (14:23). Strong Christians are not required to go against their convictions or change their standards. Yet they are not to flaunt their Christian freedom but are to keep it a private matter (14:22). Paul here identified himself with strong Christians—those whose convictions allow them more freedom than the freedom allowed to the weak.
Should we read the Old Testament as though it was written for us? (15:4)
There is a difference between something that was written for us and something written to teach us. The Old Testament was originally written for Israel as a record of her history, laws and worship. It was also written to record God’s prophetic commentary on Israel’s present and future. But as the spiritual children of Abraham (4:16), we can profit immeasurably from the spiritual lessons found in the Old Testament (1Co 10:6, 11).
Must Christians agree on everything? (15:5–7)
No. But the goal is not to think alike or avoid all disagreements. The goal is to glorify God. It is very important to carefully distinguish between absolutes, personal convictions and personal preferences. We can strive for a unity in Christ that supersedes our different preferences and personalities. Our differences need not divide us—in fact, our diversity can enable us to multiply our praise and service to God. Various gifts can combine for greater glory to God.
It was a Roman province north of Macedonia, covering most of coastlands along the eastern Adriatic Sea (including portions of present-day Albania, Montenegro, Bosnia and Herzegovina, and Croatia). See Map 14 at the back of this Bible.
Are believers obligated to give to the poor? (15:26–27)
Absolutely. Throughout Scripture God confirms his love for the lowly and calls on his people to care for the poor, oppressed and defenseless. The message of the gospel is good news to the poor (Lk 4:18). Paul was referring here to a collection he was taking to the poor and oppressed believers in Jerusalem.
Why did Paul need prayer? (15:31)
Even though Paul had healed the sick and raised the dead, he knew that everything he did was possible only because God was working through him. He knew how vital the prayers of others were if he wanted to continue doing God’s work. Paul suspected (correctly) that the unbelieving Jews in Jerusalem wanted to harm him. He knew he could benefit by having others pray for him, though circumstances did not turn out the way he might have hoped.
Why did unbelievers in Judea have it in for Paul? (15:31)
Before his conversion, Paul had been prominent in Judaism (Gal 1:14). He had studied under the best rabbis and persecuted the early Christians (Ac 7:58; 9:1–2; 22:3). However, when he became a Christian, he went from being the persecutor to being the persecuted. As the chief agent of growth and organization for the Christian movement, he was the enemy to his fellow Jews in Judea who were not Christians.
What did women do in the early church? (16:1–2)
Phoebe was a prominent deacon of the church in Cenchreae (a harbor village serving Corinth; see Map 13 at the back of this Bible). She probably carried Paul’s letter to the Roman church.
Other women (vv. 3, 6–7, 12–13, 15) probably had significant ministry roles in the church—including leadership, teaching and evangelism. Many believe Junia (v. 7), a feminine name, may refer to a woman who, along with her husband, was an apostle of the church, serving as a church messenger or missionary (2Co 8:23; Php 2:25). See Why did Paul prohibit women from teaching? (1Ti 2:12).
Did the early church have women leaders? (16:1–3, 6–7, 12–13, 15)
This is a disputed and hotly debated topic. Phoebe (v. 1) is here called a diakonos, which can be translated either “deacon” or “servant,” and may refer to a position of church leadership (e.g., Php 1:1; 1Ti 3:8–10). Priscilla (Ro 16:3) is usually named before her husband, Aquila, and is identified as a teacher of Apollos (Ac 18:26) and as one of Paul’s coworkers. Other women are also called Paul’s coworkers (Ro 16:6, 12–13, 15; Php 4:3). Junia, a feminine name, is identified as outstanding among the apostles (Ro 16:7), although some translate this as “well known among the apostles.”
What’s important about all these personal greetings? (16:1–16)
It’s interesting that Romans, a profound book of doctrine, ends with so many personal greetings. This illustrates the fact that true doctrine leads to loving fellowship among people. It also shows that no matter how admired and significant Paul was as an apostle, he saw himself simply as one of the believers—a fellow worker and friend of those in Christ.
How had Apelles’s fidelity to Christ … stood the test? (16:10)
Apelles had probably persevered through many trials, causing others to see him as mature in the faith. God tests us to purify and strengthen us. See Why does God allow our faith to be tested? (1Pe 1:7). We “pass” these tests when we persevere and grow in faith because of them.
Kissing the cheek, forehead, beard or hands (but not usually the lips) was frequently used to greet or leave others. Early church writings indicate that, as a rule, men greeted only men, while women greeted only women, in this way. This cultural practice was a way to express affection for others, although different cultures may choose different methods.
When will Satan be crushed? (16:20)
When Christ returns, Satan will suffer his final defeat (Rev 20:1–10). Knowing this must have encouraged the Roman church since they were experiencing divisions and obstacles instigated by the enemy (Ro 16:17–19).
Why did Paul say God’s victory was coming soon when 2,000 years have passed? (16:20)
The New Testament perspective does not count years; it acknowledges events. The death and resurrection of Christ prepared the way for the final phase of God’s redemptive program: Christ’s second coming, which will usher in his eternal kingdom. Regardless of how many years it takes for Christ to return, it will be “soon” in terms of events. See How close is Christ’s return? (13:11–12).
Why was salvation a secret for so long? (16:25–26)
It seems unfair that God would hold secret information that could have saved many. But that’s not what this verse says. God had revealed himself in various ways through the ages (e.g., 1:19–20; Heb 1:1–2). Those who trusted in God—even before Christ came—were saved because of their faith. We don’t know why God waited until he did to fulfill his promise of the Messiah. Perhaps he delayed so people would realize more fully that they could not save themselves through their own efforts (2Pe 3:8–9).