St. Paul's Epistle to the Romans
by: Rev. Marc B. Paine
Chapter 1
1:1-7 Salutation
Who is the focus of St. Paul's salutation? On whom does he expend the most verbiage?
Where does St. Paul confirm our confession that Jesus birth, life, death, and resurrection were/are
witnessed by the prophets, as evidenced in the Scriptures (“according to the scriptures,” that is, the Old
Testament)?
Who is the “we” in 1:5? To what has St. Paul been called? To what have the Romans been called?
1:8-15 Paul's Desire to Visit Rome
Why does St. Paul desire to visit the Romans?
How would you feel if a pastor said this to you?
How does St. Paul temper his statement without altering his stated intent?
The double phrases, “Greek and Barbarian,” and “wise and foolish,” probably reflect a popular
usage of the time. Greek and wise would refer to those who were culturally Hellenized and benefited
from a Greek education, while Barbarian and foolish would refer only to those who retained a nonHellenic culture and were commonly looked down upon by cultural Greeks.
It is especially important here to remember that St. Paul is writing to:
1. A group of personal friends.
2. A congregation with strong Jewish roots that had become predominately Greek.
St. Paul introduces the idea of 1:16-17 already here: he makes no distinction between the cultures and
classes because, as he soon will reveal, the Gospel itself makes no distinction.
What happens when a congregation opens its ministry to some minority group and then the minority
becomes the majority? Give some best-case and worst-case scenarios.
Imagine for a moment that St. Luke reached out to Latinos and suddenly became “the Latino
congregation” in Starkville. What changes might take place in the worship? How would the current
membership react?
These were the potential pitfalls in Rome.
1:16-17 The Power of the Gospel
When St. Paul says, “all who believe,” how is he introducing a potentially radical concept to the
Church of his day, particularly the Jewish Christians?
“If you hear the same thing when you hear the different words, salvation, redemption, deliverance,
justification, etc., then you are watching HDTV on a black-and-white TV.”
What does “salvation” mean? What are some narratives of salvation? What does a story about salvation
need?
What does “the power of God to save” mean?
By what means did God save Noah and his family from the flood? By what means did God save the
Israelites from Pharaoh? By what means does God save His people – Jew and Greek – from sin, death,
and the devil?
Read the song of deliverance in Exodus 15, following the Red Sea miracle. What is the refrain in this
song? (Exodus 15:2) What does it mean, “He has become my salvation?”
1:18-32 The Guilt of Mankind
After introducing the Gospel as the power of God to save, St. Paul now describes mankind's great need
for salvation; he also butresses his earlier statement that the Gospel is for everyone by explaining that
everyone needs the Gospel.
Why is it more difficult to convince someone they need to be rescued from sin than from death? From
the devil than from the creditors?
How is the wrath of God revealed?
Compare verse 18 with verse 17; how is the righteousness of God revealed?
St. Paul suggests that mankind knows the truth but hinders it and denies it, because to know God as He
reveals Himself is to be controlled by that knowledge while sinful mankind prefers freedom.
Are there any real atheists, or are there only anti-theists? What would St. Paul say?
How does God punish sinful humanity for denying His truth – the truth that He exists, that He is just,
and that man must rely on God for everything (in short, that man is not “like god” after all)?
Chapter 2
2:1-11 God's Righteous Judgment – First on the Jew and then on the Greek
Why did the Jews feel superior to the Greeks? How did the Jewish Christians feel about the Greek
Christians?
According to St. Paul, when does passing judgment on another person bring condemnation on the
judge?
What does God desire to achieve by showing kindness?
How do sinful people take advantage of His kindness, then and now?
How does it make you feel when sinful people take advantage of your kindness and generosity?
As long as man still has the righteousness and pride and strength to judge his fellowman, he is not
ready for the beggary of faith, he is not ready to receive the radical rescue of the righteousness of God.
– Martin Franzmann
2:12-16 The Question of the Gentile
What is the basis of judgment by the Law?
Whom does the Law justify?
Are those to whom the Law of God has not been revealed still culpable when they break the Law? Why
or why not?
Jesus is portrayed in the message of St. Paul (“my gospel”) as both the Savior and the Judge. How do
these two realities relate to the Christian life?
What is the Christian's hope? The Christian's dread? What do the Christian's deeds have to do with
each?
2:17-24 The Question of the Jew
The Hebrew people were peculiarly blessed in that they were chosen by God to be all that St. Paul
recites here; God revealed Himself and His will (Law) to them.
What distance lies between knowing God and His Will (Law) and living in accord with this
knowledge?
How is the Jew's violation of God's law different from the Gentile's? Is there any difference? If there is
a difference, what is it?
What is St. Paul accomplishing in his letter to the Romans by condemning all men?
What do non-Christians think of Christians, do you think? What have you heard?
Why do they think thus? Who is responsible for this?
2:25-29 Circumcision and Uncircumcision
What was the purpose of circumcision? (Genesis 17:11)
St. Paul wrote the following four epistles within roughly the same time period, and so there can be
found in them certain similarities in the development of his thought: 1 Corinthians, 2 Corinthians,
Galatians, Romans; they were probably written in this order.
What value did St. Paul place on circumcision? (1 Cor 7:19, Gal 5:6; 6:15)
Having leveled the playing field “negatively,” how does St. Paul level it positively now? (2:29)
Chapter 3
3:1-9 The Arguments of the Jewish Christians
In verses 1-9 St. Paul portrays rhetorically the questions he anticipates from the Jewish Christians in
Rome and his answers.
Question: What is the value of circumcision if there is no difference?
Answer: Both are equally sinful, but there remains a difference: the Jews were given the oracles of
God.
Question: If circumcision is nothing without obedience, has the faithlessness of the disobedient Jews
made God faithless?
Answer: Of course not! Their faithlessness simply confirms all that God says in the Law. The history of
the Jewish people is a confirmation of God's justice.
Question: If our wickedness serves to demonstrate God's justice, why are we condemned for serving
God's justice?
Answer: Even though our wickedness and God's judgment bring God's justice to light, our wickedness
is still wickedness, else God's justice would not be justice.
Question: Again, what advantage has the Jew?
Answer: He has an advantage in that God's Law is made clear to him through revelation, but he has
no advantage with regard to the threats and promises of obedience.
St. Paul refers to “sin” in the singular for the first time here in verse 9. What is the difference between
“sins” and “sin?”
What does it mean to be “under sin?” How is this related to those who are [Gk v. NIV] “in the
law?” (3:19)
3:10-20 The Case Against Sinful Mankind
Which of the verses cited summarizes most forcefully the situation of mankind?
What are the key pronouns in the first few citations and how do they reinforce St. Paul's position?
How does St. Paul turn the gift of the “oracles of God” against the Jewish Christians with his recitation
of condemnatory verses?
Why is the Law given by God to fallen mankind? (3:19)
3:21-31 The Righteousness of God Manifest in the Death of Christ
God's righteousness has been manifest once-for-all in the death of Christ for sinful men; in what way is
it presently being revealed to sinful men? (1:16-17)
The Law of God reveals God to be (__righteous __unrighteous) and mankind to be (__righteous
__unrighteous). How does it do so?
The death of Christ for sinners declares God to be (__righteous __unrighteous) and mankind to be
(__righteous __unrighteous). How does it do so?
What is the relationship of the Law of God and the Good News of Christ's sacrifice of atonement?
The Law reveals God's “you shall do this in order that you might live,” while the death of Christ
manifests God's “I have done this in order that you might live.”
Is there any distinction between the words “revelation” and “manifestation?” Are they nuanced
differently? If so, how?
St. Paul expresses this divine truth using two metaphors: the legal system and the sacrificial system.
Why would St. Paul move between these two metaphors in explaining God's act to the Romans?
Chapter 4
4:1-12 Abraham Not Justified by the Law
In verses 4 and 5, St. Paul makes a distinction between works and faith; is he saying that works and
faith are mutually exclusive?
When a man does or does not do the works demanded by the God's Law, will he receive blessings and
curses in accordance with his works? Are these blessings and curses a matter of salvation?
If a man trusts God (has faith) but violates God's Law, what will be his wage? What will be his gift?
If the Jewish Christians in Rome tried to answer St. Paul's question in verse 9, “Is the blessing of
forgiveness and justification (not having one's sins counted against him) for the circumcised or the
uncircumcised?” by saying that it was for the circumcised, how would they be condemning Abraham?
Because Abraham was uncircumcised when he “believed God and it was counted to him as
righteousness,” to whom is he an example of faith unto salvation – the circumcised or the
uncircumcised?
Of what was circumcision a sign? (verse 11)
Since circumcision was a sign of the faith Abraham already had while yet uncircumcised, why did God
command that the male children be circumcised at only eight days old? What does this have to do with
baptism of adults and infants? How are they similar – circumcision and baptism – and how are they
distinct?
4:13-25 The Promise Comes through the Righteousness of Faith
In verse 16, St. Paul states his thesis; what is it?
List some of the dichotomies St. Paul has raised in this epistle (e.g. wrath/righteousness). How do these
answer the question, “What is the 'therefore' in verse 16 there for?”
Following St. Paul's line of argument, what are we to make of the modern state of Israel? Would St.
Paul consider them to be “children of Abraham?” Why or why not?
What does it mean to “hope against all hope?” Can you give an example? Is there any difference
between “hoping against hope” and “believing in hope against all hope?” If so, what is it?
Regarding Abraham's faith, St. Paul lists a number of things that might have weakened his faith; what
are they?
Instead of weakening his faith, what happened? (20) What was the basis of Abraham's faith, upon
which all other considerations were dashed?
Read Hebrews 11:11-12, 17-19. How do we see the basis of Abraham's faith exemplified here?
To whom does God credit righteousness today? Abraham believed God's promise and was declared
righteous. In what message and act of God do we believe and are justified?
Chapter 5
5:1-11: Glory, hope, and love.
Over what do we rejoice, now that we have been justified and have peace with God? (5:2)
This is the third time that St. Paul has referenced “the glory of God.” Take a brief look back at the
previous two uses in 1:20-23 and 3:22-23.
What is man's relationship to the glory of God apart from the death of Christ? On account of the death
and resurrection of Jesus Christ?
Do we share God's glory now? Why is it our “hope?” What is the basis of this hope and what does it
have to do with faith? (Cf. 4:18)
How does verse 3 confront a Christian with the proleptic - “now and not yet” - nature of our faith?
The love of God has been poured into our hearts; what is the nature of this love? (5:6-8)
St. Paul distinguishes subtly here between what Christ's death grants us and what His live grants us;
what is the distinction, and how does this address the prolepsis (now-not-yet) already mentioned?
5:12-21: The One Man, Adam and the One Man, Christ.
How did death enter into the world?
Why do all men die?
What does it mean, “Sin is not taken into account where there is no law?” What is St. Paul's immediate
argument against interpreting it to mean that there is no grounds for punishment when people are
ignorant of the law?
Cite some earlier statements of St. Paul that also discount this interpretation.
Why does St. Paul draw the Romans' attention to the time between Adam and Moses?
St. Paul calls Adam “a pattern of the one to come;” compare and contrast the one man, Adam and the
one man, Jesus.
Headship Theology
Verse 18 epitomizes the theological principle of headship. According to this teaching, the entire
created order is arranged in a sort of hierarchy of authority (though not necessarily of worth). Those
who exercise authority do so on behalf of those for whom they have been given authority. This is a key
principle when addressing the redemption of Creation along with sinful mankind and it touches on
many other areas of life as well. This principle was seen in political and social life chiefly in the
Middle Ages and several historians argue that the political principle was interpreted into the
Scriptures. This principle was being taught and argued in the first centuries of the Church, however,
and it is possible that its presence influenced medieval political life instead of vice versa.
When we hear that the Law multiplies transgressions and makes our sin all the more evident and
repulsive, what is St. Paul's word of consolation and encouragement? (20-21)
Chapter 6
6:1-14
Since God's grace in Christ is always greater than the trespass, why shouldn't Christians go on sinning?
What does it mean to be “dead to sin?” When and where do we die to sin?
What is the promised hope of Holy Baptism? (4-5)
St. Paul couches two arguments against death's power over Christ (and believers) in verses 9 and 10,
using two different metaphors [slavery and the legal system]; what are they?
Which metaphor does St. Paul develop for the believer in vv. 11-14? What is his command?
What does it mean to be “under grace?” With what is it contrasted?
What does it mean for us that we are not “under law?”
6:15-23
What does it mean to sin because we are no longer under law but under grace? When do we become
guilty of antinomianism (lawlessness)?
What is St. Paul's answer to lawlessness? Does our freedom translate into individual liberty? (18)
Who are the two masters described by St. Paul?
What is the end result of yielding yourself a servant to sin? What is the end result of yielding yourself a
servant toward obedience? (16)
You were once slaves to sin, but now you are slaves to what/whom?
What is synonymous in v.17 with being a slave to righteousness? What has the Law to do with this?
St. Chrysostom's sermon on this text identifies a clever appeal being made by St. Paul that may be lost
in the English, but not in Chrysostom's native Greek...
When you were a slave to sin, what was your relationship toward righteousness?
Now that you are a slave to righteousness, what ought your relationship to your former master/husband
(sin) be?
Now that Christ has changed you, what is your feeling toward your “former” lifestyle?
St. Chrysostom includes among the gifts of God the knowledge of one's depravity in sin, so that one
might be ashamed, know its end, and flee from it. Do you agree? What other benefits come from
knowing one's depravity in sin?
When sin is your master, what is the currency with which sin pays your for services rendered? (23)
While the result of sin is paid as an earned wage, how does God's payment come to a person? What
does this mean?
Chapter 7
7:1-6
Compare St. Paul's opening statement with 6:2-11. What has lost its hold on Christ and those who die
in Him in chapter 6? What about here in chapter 7? (4)
What is the connection between these two?
What are we called when we leave the one to whom we belong and sleep with another? (3-4) Look
again at 6:20; what does St. Paul call us when we go back to our former way of life now that we belong
to Christ?
What does St. Paul mean in v. 4, “through the body of Christ?”
What was the result of having the written law “when we were controlled by our sinful nature?” (5)
It is important to recognize that St. Paul is speaking of the law in terms of the Mosaic law, and not in
terms of the Law, or “will of God.”
We are not free with regard to serving God, but the way in which we serve Him has changed. How has
it changed? (6)
How does the sinful nature respond to God's law, written or otherwise?
7:7-25
Is the law sin?
At long last, we see St. Paul become explicit and clear with regard to his former statements about the
law giving rise to sin. What does this mean? (7-13)
Is the problem with the law of God? If not, where is the problem? Why does it give rise to sin? (14)
St. Chrysostom wrote of this passage: “Yet the charge is not against the Law, but the listlessness of
those who received it.”
What is the difference between a preventative medicine and a restorative medicine? When is each
needed?
Describe the struggle of St. Paul in your own terms.
What is St. Paul's evidence that his mind and will are in agreement with the Law? (16-17)
Theologians have long argued whether this passage refers to the regenerate man or the unregenerate
man. St. Augustine and Dr. Martin Luther argued for the former, while the majority has always argued
for the latter. Argue the case.
St. Chrysostom writes of this passage: “Do you notice what a great thraldom that of vice is, in that it
overcomes even a mind that delighted in the Law? For no one can rejoin, he means, that I hate the Law
and abhor it, and so sin overcomes me. For 'I delight in it, and consent to it,' and flee for refuge to it,
yet still it had not the power of saving one who had fled to it.”
From what does St. Paul wish to be delivered?
Who will deliver St. Paul?
Chapter 8
8:1-11
How can St. Paul relate the struggle he has just related and then declare himself free from the law of sin
and death? What does this mean?
How did God condemn sin? Did He condemn sin in general or Sin – the force anthropomorphized by
St. Paul?
Throughout this passage, St. Paul has made a consistent shift from mind (Gk: nous) to mind (Gk:
fronema); the former refers to the mind itself, while the latter describes the thoughts, contents, or
disposition of the former. What does this distinction communicate?
If Christ is in you (v.10), what is the bad news and what is the good news?
How does this statement support the argument that St. Paul earlier described the struggles of a
regenerate (Christian) person?
From what kind of body was St. Paul seeking release?
What will God's Holy Spirit do for those who belong to Christ? What does the Small Catechism teach
us to confess about the Holy Spirit? (Explanation of the Third Article)
8:12-17
What is a Christian to do with the “misdeeds of the body?” What does Holy Baptism signify? (Small
Catechism)
What is St. Paul attacking when he denounces a “spirit of fear” and “a return to slavery?” When in the
history of the Hebrew people had they sought to return to slavery and abandon obedience to God?
Once again St. Paul addresses the glory of Christ and the glory of God; what is set over against the
glory of Christ?
8:18-25
Compare vv. 17-18; our present sufferings are a participation or sharing in Christ's sufferings. We will
also share Christ's glory(17) – it will be revealed in us (18).
Look at vv. 23-25; what is the nature of our glorification (8:30)?
How does St. Paul make it clear that the earlier passage (8:1-11) should not be misunderstood to say
that the Holy Spirit will give life to our mortal bodies here and now, but rather in the future?
What is the hope in which we are saved? (23-24)
Why was Creation brought into bondage to sin and decay?
For what does the Creation wait? Why? (Headship)
8:26-30
Here we see the third “groaning” in this chapter. Who are the “groaners?” For what do they groan?
What is “our weakness?” (26)
What does it mean to be conformed to the image (Gk: “icon”) of God's Son? Of whom is Christ the
image/icon? (Colossians 1:15) Who was the first such image/icon? (Gen 1:26-27)
Look at Colossians 3:1-11. How does this writing by St. Paul amplify what he is writing here to the
Romans?
As in his epistle to the Romans, to the Colossians St. Paul naturally makes a connection between all
that we have been discussing (death, resurrection in the body, conformity to Christ, the image of God,
etc.) and the Order of Creation and Headship (Colossians 3:17-4:1). What does this mean? What
conclusion(s) can you draw from this?
Here we see “glorified” again. How is it used here?
8:31-39
What is the greatest thing that God has given to us?
Who can bring a charge against God's elect? Why do we believe he will not?
Who can condemn us? Why do we believe he will not?
Shall death separate us from the love of God? Why not? What is the hope in which we are saved?
What can separate us from the love of God?
Chapter 9
9:1-5
St. Paul begins a new section here; this is clear by his use of a doxology to set it apart from what came
immediately before.
How does it make St. Paul feel to see the Hebrew people cast off in rejection of the Christ?
To whom do you think St. Paul is addressing what will follow, the Gentile- or Jewish-Christians?
Why?
9:6-13
Why might it be thought that God's Word had failed? Which word in particular?
In verse 8 St. Paul revisits his earlier theme; compare verse 8 with 4:11-16. Having established this
point, St. Paul begins to work forward through the nation's history to see how it was fulfilled.
Who were Rebekah's children?
The Lord chose Jacob as the heir of the promise, but rejected Esau; what reason can we rule out for
God's choice? (11-12)
Why did the Lord choose Jacob over Esau, even though Esau was the eldest son?
This is called “the scandal of particularity” by theologians. God chooses some over others. What do
you think of this orthodox doctrine (election)?
9:14-18
Are men naturally holy, neutral, or eternally damned?
Why is the biblical doctrine of election a necessary (if uncomfortable) teaching wherever salvation by
grace alone is preached? (16)
This is what we call the crux theologorum – the crossroads of theology; St. Paul is anticipating a
natural question: “Why some and not others?” How a system of theology deals (or doesn't deal) with
this question is the test of its meddle. If anyone will be saved, God must take the initiative and save
them in a work that is entirely His own. Why doesn't God save everyone? Why some and not others?
To whom was St. Paul speaking? In answering this question, “What is so special about those He
chooses to save?” what was the presumed answer given by the Jewish-Christians, since they were
demanding that the Gentile Christians submit again to the Mosaic Law?
9:19-33
St. Paul offers a potential solution, not to the over-arching problem of the crux theologorum,* but to the
position in which it placed the Jewish-Christians. What is his solution? (22-24)
*Any attempt to answer the crux theologorum by human reason is a mistaken endeavour and inherently
flawed. Where does St. Paul rebuke those who want to use reasoning derived from this problem to
argue with God?
WARNING! THINK CAREFULLY ABOUT THE CONTEXT BEFORE PROCEEDING!
Who is the “us” in verse 19? (Cf. vv.1-5)
Who were the “objects of wrath?” (22)
When St. Paul says of the entire salvation history of the nation of Israel, “God bore with great patience
the objects of his wrath,” does the history of Israel support him? How do you think the Jewish
Christians would have responded to such a characterization?
Why, consequently,* were the Gentiles saved while the Jews were not (by and large)? (30-33)
Chapter 10
10:1-4
Some people suggest that it is enough for people that they genuinely believe in something, regardless
of what that something might be. What does St. Paul say about that? (2)
Why didn't the Jews submit to God's righteousness? What was the nature and object of their
misdirected zeal? (3)
10:5-13
Who will acquire life from the Law? (5)
What is contrary to the righteousness of faith? (6-7)
What is the word that is “near you?” (8)
Whom does the Lord richly bless? (12)
10:14-15
This is a common “missions” passage, usually applied to “the lost.” To whom does St. Paul apply it,
specifically?
To what is St. Paul calling the Jewish Christians of Rome?
A number of Gentile missionaries were working in the Church; what might the Jewish Christians'
attitude toward them become? What ought it to be?
Africa is now sending missionaries to the United States, partly motivated by the apparent godlessness
of our nation; how does that make you feel?
How ought you feel about these missionaries? For whom are they concerned?
10:16-21
Verse 17 literally translates: “So then, faith from hearing, and hearing through the word of Christ.”
Is the problem only, then, that the Jewish people had not heard the word of Christ? (18)
Did the Jewish people not understand? (19)
God chose those who did not seek him over Israel; how does God characterize Israel?
What do these questions have to do with the crux theologorum of Chapter 9?
Chapter 11
11:1-6 Did God reject His people?
Here is the source of the confusion: who are God's people? (4:16, 8:28-30, 11:2)
When Elijah cried out, what were the number of God's people, reserved to Himself? (4)
When Elijah called for justice, against whom was Elijah appealing? (2-3) Why?
Who were “the remnant?” Who were the “7000” of St. Paul's day?
11:7-10
What had Israel sought to obtain? (9:30-31)
Who among the Israelites obtained righteousness? (7)
What about the others – those who were the objects of God's wrath, prepared for destruction? (7)
Who is responsible for their destruction? (8) Why? (2, 9-10)
11:11-24
St. Paul suggests that Israel is still in the center of salvation history; how so? (11)
What is the side effect of God's plan to entice faith from Israel? (12)
While St. Paul's ministry to the Gentiles has as its primary end the salvation of the Gentiles, what does
he confess to hoping will also come of it? (13-14)
What/who is “the firstfruits,” and “the root?”
What/who are the “branches?” Now answer the last question again.
In the ancient world, wild olive branches were sometimes grafted into domesticated olive plants in
order to give strength to the domesticated plant; how is this the case for Israel and the Gentiles?
Why were the Israelites broken off? Were they all broken off? (20)
What warning stands for the Gentiles, then? (21-23)
What is the Law and Gospel message of vv. 20-22?
When will God re-graft the Israelites into the olive plant? (23)
What word of good news or advantage does St. Paul offer to the Israelites? (24)
11:25-32
Who is the “you” in verse 25? (13)
St. Paul says that a “partial hardening” has come upon Israel (or a hardening of part of Israel); what is
the nature of this hardening?
How can a partial hardening of Israel lead to the salvation of “all Israel?” Who is Israel?
St. Paul appeals to a promise from Isaiah 27:9 in the LXX (Greek OT), where God says that His
blessing will fall upon Jacob when their sins are forgiven and they destroy every false worship. How
does this answer the question, “Who is Israel?”
What is the “false worship” or “idolatry” of the Jewish people in St. Paul's day? (9:30-32)
Why does St. Paul make it clear that the “calling and gifts of God are irrevocable?” How does that
statement give you confidence?
Is St. Paul addressing Israel and the Gentiles as individual persons or as collective entities? How does
this keep the entire argument from falling into the crux theologorum?
How has God turned the tables on the Jews and Gentiles? (30-31)
What does it mean that God has consigned all to disobedience? (3:9)
Why does God make everyone disobedient?
God's modus operandi explained here has directly shaped the Lutheran application of Law and Gospel;
how are we to apply God's Word to unbelievers?
11:33-36
What is the characteristic of God that is here praised?
How does this closing doxology put what St. Paul has written into perspective?
How does the doxology address anyone who finds fault with God's work of condemnation of works
through the Law and salvation of the condemned through faith?
Chapter 12
12:1-8
What are you to offer God? How can such a physical thing be considered your “spiritual” act of
worship?
What does it mean to offer your body as a living sacrifice to God – specifically?
What does St. Paul mean by “in view of God's mercy?” Who merited your salvation? Your neighbor's
salvation? (3)
With such a leveling reality before the Christian, what should be eschewed?
With this attitude, obviously plaguing the Roman church, out of the way, what should determine a
Christian's place in the Church? (3-8)
In vv. 6-8 a number of “gifts” are listed; which do you have/desire?
● Prophecy
● Service
● Teaching
● Encouraging
● Generosity
● Leadership
● Mercy
While so-called “spiritual gifts inventories” abound to Christians' gifts, how does the Church really
identify those with the gift of prophecy, service, teaching, encouraging, etc?
12:9-21
In 10:1-4, why does St. Paul denounce the zeal of the Jews?
What kind of zeal does St. Paul promote in this passage? (11)
Lots of people have a sort of “spiritual fervor,” but with what does St. Paul identify this fervor? (11)
How does one “serve the Lord?” (12-21)
Why do you think so many people prefer to spin this chapter toward a more enthusiastic/charismatic
interpretation and away from the kind of spiritual gifts, fervor, and service St. Paul is preaching?
Why would St. Paul qualify “living at peace with everyone” with the phrase, “as much as it depends on
you?” (18)
What does it mean to “leave room for God's wrath?” Is God wroth with evil and does He punish it
severely? (19)
St. Paul directly quotes Proverbs 25:21-22; what is the most violent way a Christian ought to express
his anger toward an enemy? (20) What is the goal of such action? (21)
Chapter 13
13:1-7
In his letter to Duke John of Saxony, On Secular Authority: How far should it be obeyed?, Dr. Martin
Luther answers the concern of a Christian ruler when faced with Romans 12:19 in the same way St.
Paul naturally progresses to chapter 13. How does God exercise His wrath against evildoers?
St. Paul does not here introduce the question of an evil person who wields the sword, but he does make
a distinction between the authority (office) and the person in the office. Just as an evil man might
become king, the authority of the king is established apart from his own virtue.
Why do you pay taxes? (6)
What do you owe those in authority?
13:8-14
What do you owe your fellowman? (8) How is this related to submission to the authorities and paying
taxes?
What characterizes the outward, civil or social life of a Christian?
What knowledge does St. Paul share to encourage Christians in this character? (11-12)
What does the one have to do with the other?
Chapter 14
14:1-8
Who did the Jewish Christians in Rome think were “strong in faith,” and who did they think were
“weak in faith?”
Who does St. Paul identify as the weak and the strong? (2, 5)
How are the weak and the strong in faith to live together in peace? (3)
St. Paul invites the Romans to consider the motivations of each person who acts on the basis of their
firm convictions. What motivates the weak to abstain from foods or observe certain days? (5-6) What
motivates the strong to eat certain foods or ignore days of obligation?
14:9-23
What reason does St. Paul give for Christ's death and resurrection? (9)
Why does St. Paul say it is unreasonable to judge one's brother? (10-12)
How is one to reconcile vv. 10-12 with 1 Corinthians 5:12-13? If St. Paul approves (even commands)
that believers judge amongst themselves and exercise discipline in the Church, how is the situation in
Rome (and St. Paul's use of “pass judgment”) different? (13)
Is it a sin to eat one food and abstain from another? (14) If a man believes that eating a food is a sin and
persists in it with this opinion, is he sinning by eating it?
What is St. Paul's counsel to the Christian who offends another by exercising his freedom of
conscience? (13, 15-16)
St. Paul never offered a single response to the problem of Christian freedom v. offending one's fellow
Christian. St. Timothy was circumcised in order not to offend the Jewish Christians in his field of
endeavor, being himself half-Greek (his father was Greek). Titus, on the other hand, St. Paul paraded
before the Jerusalem Council as an example of an uncircumcised Christian (Acts 15). (19)
What is the principle seen in St. Paul's behavior? When is it acceptable to accede to the weakness of a
brother, and when is one required to confront the weakness? (State of Confession?)
How does St. Paul's closing remarks (22-25) summarize his position and also answer the question
regarding his admonitions to the Corinthians?
Chapter 15
1-13
“We who are strong.” (1) As this was being read aloud in the congregation, who would consider St.
Paul to be addressing them?
St. Paul says several times that we should not be “people-pleasers.” (Galatians 1:10) How does St. Paul
qualify his statement in v. 2 that we should strive to please our neighbors?
Of what value is the Old Testament to Christians? For whom was it written?
How has Christ accepted you? (7)
Why did Christ become a servant to the Jews (for the sake of the Jews)? (8) Why did He become a
servant to the Jews (for the sake of the Gentiles)? (9)
14-22
In what ways does St. Paul tailor his speech to communicate to both Greeks and Jews in this passage?
Identify the Gentile words and phrases and the Jewish spins on them.
What has kept St. Paul from visiting the Romans?
23-33
Why is St. Paul leaving the region to work elsewhere (Spain)? (23)
What is St. Paul's current task, after the completion of which he desires to visit the Romans? (25-29)
Is St. Paul asking the Romans for a financial contribution?
Chapter 16
1-16 St. Paul's Commendation and Greetings
17-20 St. Paul's concluding remarks
Who were causing divisions at this period?
The false teachers were not interested in the salvation of the people. With what were they concerned?
(18) Were these Jewish or Greek false teachers?
What is St. Paul's final encouragement? (20)
21-24 Greetings from those in St. Paul's party
How do we know that St. Paul dictated some of his letters (at the very least this one)? (22)
25-27 St. Paul's Final Doxology