1I speak the truth in Christ—I am not lying, my conscience confirms it in the Holy Spirit— 2I have great sorrow and unceasing anguish in my heart. 3For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, 4the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. 5Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen.

6It is not as though God's word had failed. For not all who are descended from Israel are Israel. 7Nor because they are his descendants are they all Abraham's children. On the contrary, "It is through Isaac that your offspring will be reckoned." 8In other words, it is not the natural children who are God's children, but it is the children of the promise who are regarded as Abraham's offspring. 9For this was how the promise was stated: "At the appointed time I will return, and Sarah will have a son."

10Not only that, but Rebekah's children had one and the same father, our father Isaac. 11Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: 12not by works but by him who calls—she was told, "The older will serve the younger." 13Just as it is written: "Jacob I loved, but Esau I hated."

14What then shall we say? Is God unjust? Not at all! 15For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 16It does not, therefore, depend on man's desire or effort, but on God's mercy. 17For the Scripture says to Pharaoh: "I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth." 18Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

Romans 9:1-18 God’s Sovereign Choice

vs. 1-5  Paul’s heart for his fellow Jews

·         Paul is greatly concerned for a specific group of people.  Who is it?  [His fellow Hebrew people.  In verses 3-4 Paul indicates that he is talking about his “brothers, those of [his] own race, the people of Israel.]

·         What does Paul say that shows how much he was concerned for his fellow Hebrews?  [He says that he has great sorrow and unceasing anguish in his heart.  He even goes so far as to say that he could wish that he would be cut off from Christ if they could be saved!]

·         Paul doesn’t actually say that he would actually be willing to be cut off from Christ in order to save his brothers.  Although this sounds noble and sacrificial, it would be idolatrous if Paul loved people more than Christ.  Paul knows that is it impossible for him to be cut off from Christ since he just told us in Romans 8:38-39 that nothing can separate a believer from the love of Christ.  Still, this shows Paul’s great Christ-like love for his people in that he would consider enduring the punishment of hell if others could be saved.   How strong is your desire to see people saved?  What would you be willing to endure?

·         4: In verse 4 Paul lists the benefits that the people of Israel have.  God gave them so much, and yet the majority of them refused to believe.  In the same way, people in America have an incredible access to the gospel and yet the majority of Americans do not have a saving relationship with Christ.

vs. 6-9  Not all who are descended from Israel are Israel

·         6: Why might someone think that God’s Word had failed?  [Here is the question that Paul is dealing with: If the Jews are God’s chosen people, why is it that most of the Jews have not come to faith in Christ as the Messiah?  This seems to contradict the idea that God’s promises never fail.] 

·         6-9: What reason does Paul give in verse 6 that God’s Word has not failed?  [Paul’s reply to this question will take up all of chapters 9-11.  In 9:6 Paul starts his reply by saying that, “all who are descended from Israel are not Israel.”  The name “Israel” was the new name that God gave to Jacob in Genesis 32:28.  There is physical Israel, and there is spiritual Israel.  Not everyone who is a member of physical Israel (Jacob’s descendents, the Hebrew people) is also spiritual Israel.  Only Jews who have faith like Abraham and Jacob are also members of spiritual Israel.]

·         7-9: Abraham was Jacob’s grandfather.  In Genesis 12 and 15, God gave Abraham a promise (covenant) that He would make Abraham’s descendents into a great nation, that all the nations of the earth would be blessed through him, and that Abraham’s descendents would receive the Promised Land.  Because Sarah, Abraham’s wife was old and barren, she had Abraham sleep with her maidservant Hagar who gave birth to a son names Ishmael.  However, God told Abraham that Ishmael was not the son who would receive the promise, but that the promise would come through a son of Abraham and Sarah.  Later, God supernaturally allowed Abraham and Sarah to have a son, Isaac.  The point that Paul is making here is that not all of the physically descendents of Abraham ended up inheriting the promise, therefore this shows a pattern concerning God’s sovereign choice of who will receive the promise. 

vs. 10-15  I will have mercy on whom I will have mercy

·         10-13: In the same way, not all of Isaac’s children were heirs of the promise.  Isaac had two twin sons, Esau and Jacob.  Although Esau was born first, the Lord said in Genesis 25:23 that that the older would serve the younger.  Normally, it was the other way around.  This again shows God’s sovereign choice.  He chooses who He wants to choose. 

·         11: God’s choice of Jacob over Esau was not based on anything in Jacob or Esau.  It was God’s sovereign choice, made before they were born and before either of them had done anything good or bad.  It also doesn’t work to think that God choose Jacob because of good works that He foresaw Jacob doing.  Paul’s whole point here is that God’s choice was prior to their good works at all.   This is important to remember: It is not as if God chooses some people because they are better than others or because they are more deserving than others.  God chooses according to His own secret reasons. 

·         13: To “love” someone and to “hate” someone can be a Hebrew way of speaking meaning that the person prefers one person to the other.  In fact, Jesus said that in order to follow Him, disciples must hate their parents and families.  What He meant was that, compared to our love for Him, our love for our families should seem like hatred.   Still, God chose to prefer Jacob, and not Esau. 

·         Arminians are those who do not believe that God has predestined the salvation of individuals.  Obviously, they have a big problem with Romans 9 because it makes strong references to the Biblical teaching that God has predestined some to salvation and not others.  The way that they try to escape this conclusion is by claiming that Romans 9 is about the election of nations, not individuals.  They point out that Jacob and Esau were the founders of two nations, Israel and Edom.  Thus, they try to build the case that the context of Romans 9 is not about individual election at all.  However, Paul’s whole point here is to deal with the problem about the condemnation of many individuals within the people of Israel.  As John Piper writes, “If Paul can show that God’s ultimate ‘purpose according to election’ never included the salvation of every individual Israelite, then the solution described in Rom 9:1-5 would not so easily jeopardize God’s reliability” (The Justification of God, p. 50).  If the problem is a concern over the fact that individuals within the nation of Israel are unsaved, then the solution to this problem must address the issue of the eternal salvation of individuals.  The Arminian interpretation does not fit Paul’s flow of thought in these chapters.  The example of Pharaoh in verse 17 also shows that Paul is talking about the destinies of individuals, not nations. 

·         14-15: God’s sovereign choice can seem unfair to us.  However, we need to remember what God said to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”  God is the One who chooses according to what He sees fit, not us.  (That is what we mean when we say that God’s choice is “sovereign.”  It is not ruled by anything outside of Himself.)  Part of what we need to remember is that God doesn’t owe any of us His mercy.  If He owed it to us, then it wouldn’t be mercy; it would be justice.  God gives everyone either one of two things: mercy or justice.  Justice is when He gives us what we deserve, and mercy is when He doesn’t give us the punishment that we do deserve.  (Along with mercy, God gives grace.  Grace is when God gives us good things that we do not deserve.)  If God gave people less than they deserve, then we could say that He is unfair.  But if He gives people exactly what they deserve, or better than they deserve, then He is within His rights.  God is not like the little boy in class that is told by His teacher that he can only give a piece of candy to his friend if he also gives a piece to everyone in the class.  God can give His candy to as many, or few, as He pleases.  God would have been perfectly fair if He had decided to have mercy on no one. 

vs. 16-18  It does not depend on man’s desire or effort

·         16: This is a hard truth.  Paul is stating that ultimately the reason why some people are saved and not others is because of God’s choice of who He decides to be merciful to.  It is not because of man’s desire or effort.  There is no way you will be able to accept this teaching unless you have already come to grips with the truth that Paul taught us about man’s deep sinfulness, our total depravity.  In Romans 3:10-11 Paul wrote, “As it is written, ‘There is no one righteous, not even one; there is no one who understands, no one who seeks God.’”  Think about it: If the ultimate thing that determined who would be saved was man’s desire, then no one would be saved.  Because we are all sinful in our hearts and rebellious against God, we all would have chosen to permanently reject Jesus Christ if God had not intervened in our hearts.  God doesn’t force anyone to reject Him, but he does leave some people in the sinful rebellion that they have chosen for themselves.  I too would have remained in my sinful rebellion had God not intervened in my heart.  And I believe—based on Scripture and the knowledge of my own sinful heart—that the reason that God choose to have mercy on me is completely because of His free choice, and not because of anything good or noble in me.  To God be the glory.

·         17: Paul gives the example of Pharaoh and quotes Exodus 9:16.  According to this verse, what is the reason that God gives why He raised up Pharaoh?  [(1) To display His power in Pharaoh, and (2) that God’s name would be proclaimed in all the earth.]  If that is true, then what is God’s ultimate motive?  [God’s ultimate motive is His own glory.  God choose to use Pharaoh to show His power and to let His character be known to the world.] 

·         18: God freely chooses to have mercy on some and to leave others in their sin.  For those who God leaves in their sin, their hearts often get harder the more they are exposed to God.  This is a hard truth for some people to accept, but the truth is that God would have been perfectly just even if He left everyone in their sin.  God doesn’t force us to sin; we chose it. 

·         18: The Bible says that God hardened Pharaoh’s heart.  It also says that Pharaoh hardened his own heart first.  The Puritans used to say that the same sun that melts the ice also hardens the clay.  The hearts of rebels harden the more they see God—because they do not like Him.  It is not as if Pharaoh “would have” loved God if God had not hardened Pharaoh’s heart. 

·         The Bible teaches two truths: (1) God’s sovereignty and (2) human responsibility.  God is completely in control of everything, yet we still make choices that we are morally accountable for.  These are both true regardless if you can figure out how they can fit together.  God knows how it all works.  (Note: I prefer to use the term “human responsibility” rather than “free will.”  People assume that there is a specific verse that says, “humans have free will” but there isn’t.  Also, people often throw the term around without knowing specifically what they mean.  The term “free will” often gets used with a wide variety of meanings, many of which are not Biblical.)  

19One of you will say to me: "Then why does God still blame us? For who resists his will?" 20But who are you, O man, to talk back to God? "Shall what is formed say to him who formed it, 'Why did you make me like this?' " 21Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use?

22What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? 23What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory— 24even us, whom he also called, not only from the Jews but also from the Gentiles? 25As he says in Hosea:  "I will call them 'my people' who are not my people; and I will call her 'my loved one' who is not my loved one," 26and, "It will happen that in the very place where it was said to them, 'You are not my people,' they will be called 'sons of the living God.' "

27Isaiah cries out concerning Israel: "Though the number of the Israelites be like the sand by the sea, only the remnant will be saved. 28For the Lord will carry out his sentence on earth with speed and finality."

29It is just as Isaiah said previously: "Unless the Lord Almighty had left us descendants, we would have become like Sodom, we would have been like Gomorrah."

30What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; 31but Israel, who pursued a law of righteousness, has not attained it. 32Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the "stumbling stone." 33As it is written: "See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame."

Romans 9:19-33 The Potter’s Rights

vs. 19-21  Then why does God still blame us?

·         19. What is the objection that Paul anticipates in verse 19?  Why might someone feel this way?  [It is okay to wonder how this all works together.  It is also okay if you can’t figure out how it works together, but you should trust God that He knows what He is doing and that from His perspective it all makes sense.  That is better than putting God’s sovereignty and human responsibility together in an untrue way.  For example, if you think that God’s sovereignty eliminates human responsibility, then you have put it together wrongly in your head.]

·         20-21. What is Paul’s reply to this objection?  [Notice, Paul’s reply really isn’t really an answer to the question.  That doesn’t mean that there is no answer.  But for Paul, even more important than an answer to this question was a reply to the attitude in which it is often asked.  We must remember that God is the potter and we are the clay.  God can do whatever He pleases and we have no right to talk back.  The Potter has the right to make whatever He wants.]

·         Okay, this might get a bit deep, but this is my brief attempt to explain a way that I think God’s sovereignty is compatible with human responsibility:  When God created the world, He knew exactly what would happen.  He knew what Adam and Eve would do.  He knew what their children would do.  God created the world knowing that it would unfold in a certain way.  When God created Adam, He created an Adam He know would freely choose to eat the forbidden fruit.  However, I believe that God could have brought into existence an almost-identical version of Adam who would have been exactly the same, except that he would have freely chosen not to eat the forbidden fruit.  By choosing which version of Adam to bring into existence, God was in complete control of the situation, yet the Adam that God created ate the fruit because he willing chose to eat the fruit.  Thus, God is in control, but Adam was responsible for his action because he genuinely wanted to do it.  In actuality, there were an infinite number of versions of Adam that God could have created.  There were also an infinite number of versions of Eve that God could have created.  God also know when Adam and Eve would have kids and what their kids would be like.  God could have created Adam and Eve slightly differently, so that they would have had different kids who would have freely chosen to do different things.  Because God knows everything, He knew exactly how everything would play out, even through thousands of years and billions of people.  Thus God brought into existence the flow of history that we live in—the one that actually exists.  God could have created a different flow of history, but if He had, you and I would not exist.  Someone very close to us might exist, but I don’t think it would really be you and me.  Therefore, if God wanted to choose to have a relationship with you, then He needed to bring this flow of history into existence.  And by doing this, He is sovereign over history, yet we are responsible for the choices that we make, because we willingly choose to make them.  (If this was helpful, great.  If this was just confusing, remember that you don’t need to understand how God’s sovereignty and human responsibility go together.  You just need to believe them both, because God’s Word teaches both.)

vs. 22-29  Objects of wrath and mercy

·         22-23: God knows that the destiny of some people is glory, and the destiny of other people is destruction.  Everything that God has foreordained was done to make the riches of His glory known to those that God has chosen to be the objects of His mercy.  God is very patient with the wicked, the objects of wrath.  He gives them plenty of time to repent, although they are unwilling.

·         Don’t spend time wondering if you are an “object of mercy” or an “object of wrath.”  Put your trust in the Lord Jesus as your Savior from sin and you will prove that you are an object of mercy.   No one who wants to repent of their sin and trust Jesus is ever turned away because they weren’t chosen.  God has worked things out so that situation never happens. 

·         24-26: What does Paul want to show with the Old Testament texts that He quotes in verses 25-26?  [Paul is showing that the Old Testament predicted that God would call people from the Gentiles as well as the Jews.]

·         27-29: And what does Paul want to show with the Old Testament texts that He quotes in verses 27-29?  [Paul is showing that the Old Testament itself taught that not every individual Israelite would be saved.  Only the “remnant” would be saved.  (A remnant is a small portion of something larger.)]

·         The issue of God’s sovereignty and predestination is a difficult yet powerful teaching of God’s Word.  Here are a few books that I recommend because they have helped me: 

o        Doctrines That Divide, by Erwin Lutzer (chapters 9-12)

o        Chosen by God, by R.C. Sproul

o        What is Reformed Theology?, by R.C. Sproul (formerly titled Grace Unknown)

o        The Pleasures of God, by John Piper

o        Putting Amazing Back Into Grace, by Michael Horton

o        Sill Sovereign, edited by Thomas Schreiner and Bruce Ware (for more advanced study)

vs. 30-33  Israel’s unbelief

·         30. Here Paul returns to the main subject of chapters 9-11, the unbelief of Israel. 

·         30. According to verse 30, were the Gentiles pursuing righteousness?  [No.  Most non-Jews were happy to live in sin.]  Did the Gentiles obtain righteousness?  [Yes!  A great many of the Gentiles believed the message and received the righteousness of Christ which saves them!]  According to verse 30, how is the righteousness obtained?  [It is obtained by faith, by trusting Jesus Christ as our source of righteousness.]

·         31. According to verse 31, did Israel attain God’s righteousness?  [No.  Although some Hebrew people believed, most did not attain God’s righteousness.]  Did Israel pursue righteousness?  [Yes!  Unlike the Gentiles, many of the Hebrews were very dedicated to their goal of obtaining God’s righteousness.]

·         32. If the Hebrews were trying hard to obtain God’s righteousness, why is it that they didn’t obtain it?  [According to verse 32, they didn’t obtain it because they pursued it as if it were by works.  Trying hard does not get you into Heaven!  Being sincere does not get you into Heaven!  The Hebrews tried very hard but most of them remained unforgiven because they were trying to earn their own righteousness instead of receiving Christ’s righteousness in their place, received as a gift by faith.  Salvation is by grace alone and is received by faith alone!]

·         33: Who or what is the “stone that causes men to stumble?”  [This stone is Jesus Christ.  Some trip over Him because they are too proud to admit their sin and their need for a Savior.  However, God’s Word promises that all who trust in Jesus as their righteousness will never be put to shame!  What is Jesus to you?]

1Brothers, my heart's desire and prayer to God for the Israelites is that they may be saved. 2For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. 3Since they did not know the righteousness that comes from God and sought to establish their own, they did not submit to God's righteousness. 4Christ is the end of the law so that there may be righteousness for everyone who believes.

5Moses describes in this way the righteousness that is by the law: "The man who does these things will live by them." 6But the righteousness that is by faith says: "Do not say in your heart, 'Who will ascend into heaven?'" (that is, to bring Christ down) 7"or 'Who will descend into the deep?'" (that is, to bring Christ up from the dead). 8But what does it say? "The word is near you; it is in your mouth and in your heart," that is, the word of faith we are proclaiming: 9That if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved. 10For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved. 11As the Scripture says, "Anyone who trusts in him will never be put to shame." 12For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him, 13for, "Everyone who calls on the name of the Lord will be saved."

Romans 10:1-13 Everyone who calls on the Name of the Lord will be saved

vs. 1-4  Christ is the end of the law

·         1: As he did in Romans 9:1-3, Paul again expresses his deep desire for the salvation of the Jews.  We should also have a deep desire for the lost to be saved.  Do you have a heart for the lost?

·         1: I remember once wondering about prayer and predestination fit together.  Do we need to know if someone is elect in order to pray for their salvation?  The answer I got from verse 1 is, no.  Paul prayed for his fellow Jews, knowing that many of them would probably remain unsaved.  God knows who will be saved; we don’t.  Our mission from God is to work as hard as we can for the salvation of all people.  The secret things belong to God.  We need to concern ourselves with the mission He has given us.  Do you pray for the lost?

·         2: What does the word “zealous” mean?  [It means to be passionately committed to something.]

·         2-3: Important point:  Many people say that God is less concerned with what you believe than He is concerned about your sincerity.  There are many who say that God will save the sincere Muslim, or other types of non-Christians, as long as they are sincere.  Is there anything in these verses that speak to this question?  [Paul said that the Jews were “zealous” for God, but it wasn’t according to knowledge.  Paul also believed that these people were not saved.  This means that someone can be passionately committed to God, but still be unsaved.  This is important to realize!  We are not saved by being zealous or passionate for God.]

·         Remember, someone can be sincere, but sincerely wrong.  What are some illustrations you can come up with to help someone understand this?  [Example: You can sincerely think that you can fly, but you will sincerely be mush if you jump off a building.  You can sincerely think that your plane won’t crash, but if the wings fall off, your sincerity doesn’t matter.  On Deal or No Deal almost every contestant says that they sincerely believe that the million dollars is in their case, but at the end of the game they find out that their sincerity doesn’t change reality one bit.]

·         3: According to verse 3, what was the problem that kept these people from being saved?  [They sought to establish their own righteousness.  They were basing their salvation on their own goodness instead of the work of Jesus Christ.  The gospel message is more than just getting people to like Jesus.  The gospel message also is not working to become like Jesus.  The gospel message is that we can be saved by God’s grace (alone) because of the perfect life and substitutionary death of the God-man Jesus Christ.  This gift of salvation is based on Jesus alone, and is received by faith (trusting) alone.]  

·         4: I think that the ESV helps us understand the meaning of this verse.  It reads, “For Christ is the end of the law for righteousness to everyone who believes.”  What do you look to for your righteousness?  What do you depend on to make you right with God?  Do you look to the law, or do you look to Christ?  If you look to the law, your good works, or someone else’s good works, you are not yet saved.  Christ is the end of the law-for-righteousness for believers.  Instead of law-for-righteousness, we cling to God’s offer of Christ-for-righteousness. 

·         It is important to remember that we are not saved by being committed to Christ.  We receive God’s gift by trust, not by being dedicated.  That is why I don’t like it when evangelists tell people to “commit themselves to Christ” in order to be saved.  If they are committing—as in “entrusting”—their eternal destiny to Christ, that is great.  However, I think that too many people hear that phrase and think that salvation comes by being “dedicated” to Christ.  If that is the case, they are probably not saved yet, just like the Jews in this paragraph.

·         “The first step to obtaining the righteousness of God is to renounce our own righteousness.”  -John Calvin

·         How does this way of salvation honor God more than any other way possible?

vs. 5-10  The Word is near you

·         Personally, I have always found this section difficult to understand.  I think that part of the problem was that I tried to understand the verses on their own instead of thinking through the flow of thought.  Hopefully, by looking at the flow of thought, this passage will make more sense.  Remember that in verses 1-4, the problem that many of the Jews has was that they were trying to be righteous through the law instead of through Christ.  Now in this section, Paul is telling them that salvation is not difficult.   Salvation is not far away and difficult to attain.  It is close at hand.  It is as close as our mouths and our hearts. 

·         5: Moses said that, the person who keeps God’s moral rules will live (spiritually) by them.  However, what is the “slight” problem of this way of being right with God?  [The problem is that no one actually keeps the law!  It is somewhat like saying that you “could” get to Wisconsin from Michigan by jumping over Lake Michigan.  Now, it is true that you “could” do this if you had the physical ability to jump that far.  However, no one has that ability.  In the same way, you “could” get to Heaven by being as morally perfect as God.  But the reality is that no one except Jesus has had the moral ability to do that.  Salvation by works isn’t a realistic option for us!  (Rm. 3:10-11, 23)]

·         6-8: Salvation through the law is unattainable, but salvation through Christ is readily available.  That is the point here.  As John Stott writes in his commentary on Romans, “There is no need whatever for us to scale the heights or plumb the depths in search of Christ, for he has already come, died and risen, and so is accessible to us.”

·         6-8: (Note: In Deuteronomy 30:11-14, Moses originally said these things about keeping the law!  The law was not physically impossible for people to keep.  Anyone “could” keep the law perfectly if they were a perfectly good person.  However, we are sinners and not good people, and therefore we do not have the moral ability to keep the law.  We have the physical ability, but not the moral ability, that is, the desire of the heart to want to do it.  Moral inability is blameworthy because it is a reflection of our sinful hearts.)

·         8-10: These are verses that I had a difficult time with for a long time.  I understood the basic point about Salvation through faith in Christ, but I always wondered why justification was associated with the heart and salvation was associated with the confession of the mouth.  In fact, I don’t like to use these verses in witnessing because I think they can be confusing, especially when we take them out of the flow of thought in this passage.  However, the more I have studied the passage in context, the better I think I understand it.  Remember, Paul just alluded to Deuteronomy 30:11-14 which mentioned God’s requirements not being too difficult, not requiring a trip to heaven or a trip across the sea to attain it.  Paul lastly alluded to Deut. 30:14 which says, “No, the word is very near you; it is in your mouth and in your heart so you may obey it.”  Now, Paul had made the case that we get right with God by depending on Christ as our source of righteousness rather than the law.  So, he uses this Old Testament passage to support his point that God’s way of salvation is attainable, not unattainable.  Paul then reuses the terms “mouth” and “heart” which are fresh in our minds because they were just mentioned in Deut. 30:14/Romans 10:8.  Paul is using literary style here.  When someone come to faith in Jesus Christ, they believe the truth about Him in their hearts, and also confess Him as their God and Savior with their lips.  Salvation is always accompanied by someone trusting in Jesus with their hearts.  It is also normally always accompanied by someone professing Christ with their lips, assuming they are physically able to speak.  If someone is ashamed to ever profess Christ, they may not be genuinely saved.  (But remember, verbal confession is a result/evidence of salvation, not a cause of salvation.  Otherwise salvation would be by works.  Merely pronouncing the words “Jesus is Lord” doesn’t save either.  Paul is not talking about a magic formula.  He is talking about the natural outflow of hearts that have turned to Jesus.)  And as we will see in verse 13, genuine salvation is also always accompanied by one calling out to God from their heart for salvation.  Now, with all that in mind, I think that we need to remember how Hebrew poetry works in order to understand the parallelism when Paul talks about believing with your heart and confessing with your mouth.  In Hebrew poetry, rather than using rhyme, the second line of a pair will often restate the first line except with different words.  You can see this a lot in Psalms and Proverbs.  Therefore, I think it is probable that Paul is using semi-poetic style here to talk about salvation, using the themes of “heart” and “mouth” found in verse 8, and basically saying the same thing twice with different words.  Therefore, I don’t think we have to separate the ideas of “justification” and “salvation” and try to figure out why justification is linked to the heart and salvation is linked to the mouth.  In reality, all of these concepts are merged.  When we trust in Jesus, we will confess Him and be justified and saved.

·         9: Verse 9 says that it is a requirement to confess/believe that “Jesus is Lord” in order to be saved.  Now, the Greek word for Lord, Kurios, can often merely mean “master.”  What do you think the word “Lord” means in verse 9?  Does it mean “God” or “Master?”  [In verse 13, Paul uses the word Lord when quoting from Joel 2:32.  In Joel 2:32, the Hebrew word for “Lord” is the sacred name for God, YHWH.  Therefore, when Paul says that we need to believe that Jesus is Lord, we need to believe that He is YHWH, the God of the Old Testament!  And of course, if He is the God of the Old Testament, then He also is our Master!]

·         11-13: No matter if someone is a Jew or a Gentile, salvation comes by calling out to Jesus Christ, believing that He is God, putting their trust in Him alone as the One who died for their sins and rose from the dead.  Have you done this?  Are you taking this message to those around you with a heart for the lost like Paul had?

13for, "Everyone who calls on the name of the Lord will be saved."

14How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? 15And how can they preach unless they are sent? As it is written, "How beautiful are the feet of those who bring good news!"

16But not all the Israelites accepted the good news. For Isaiah says, "Lord, who has believed our message?" 17Consequently, faith comes from hearing the message, and the message is heard through the word of Christ. 18But I ask: Did they not hear? Of course they did: "Their voice has gone out into all the earth, their words to the ends of the world." 19Again I ask: Did Israel not understand? First, Moses says, "I will make you envious by those who are not a nation; I will make you angry by a nation that has no  understanding." 20And Isaiah boldly says, "I was found by those who did not seek me; I revealed myself to those who did not ask for me." 21But concerning Israel he says, "All day long I have held out my hands to a disobedient and obstinate people."

Romans 10:13-21 How Can They Believe in the One of Whom They Have Not Heard?

vs. 13-15  How can they call on the One they have not believed in?

·         13-15: These verses present a chain of events that need to take place in order for someone to be saved.  Paul asks these as questions, but his wording makes it clear that each of these events must take place.  In order for someone to be saved, they need to call on the name of the Lord for their salvation.  However, in order to call on the name of the Lord, they need to believe the truth about Him.  In order for people to hear the truth about Jesus, they must hear about Him.  And in order to hear about Jesus, someone needs to tell (preach to) them.  And in order for someone to tell people about Jesus, they must be sent to these people.  

·         13-14: Do these verses teach that we need to call out specifically to Jesus Christ to be saved?  Or, is it good enough just to call out to “God” in general?  How do you support your answer from Romans 10?  [These verses say that people need to call on the name of the Lord, and in verse 9 Paul just told us that we must confess that Jesus is Lord.  So, people need to call on the name of Jesus in order to be saved.]  

·         The sad reality is that a lot of Christians today debate whether or not someone actually needs to know about Jesus in order to be saved.  In fact, in 2003 the Church Herald reported that, “nearly one-half of RCA members believe that non-Christians will not necessarily be excluded from heaven.”

·         Read and critique these quotes from an article by theologian John G. Stackhouse Jr.  He is advocating a position called inclusivism, a view that in gaining popularity with many people.  Inclusivism teaches that no one is saved apart from Christ, but that not everyone actually needs to have heard about Christ in order to be saved.  Some people are saved by Christ, even if they don’t know it. 

“[Inclusivism] affirms that "without faith it is impossible to please God, for whoever would approach him must believe that he exists and that he rewards those who seek him" (Heb. 11:6, NRSV). This assertion comes in the great chapter listing examples of faith from the whole sweep of the Bible. Thus it includes lots of people who apparently had never heard of Jesus Christ, but had encountered the true God, believing that he did exist and that he is trustworthy, that "he rewards those who seek him" with what they cannot do for themselves. This is the fundamental posture of faith, and from this passage, as from many others in the Bible, it is obvious that one does not have to know about Jesus to adopt this posture that results in salvation.

Does this mean that other religions are salvific [saving]? Certainly not. No religion is salvific: not Hinduism or Shinto or Islam, but also not Christianity. God is salvific. Practicing religion, however correct it is and however correctly one practices it, will not save you. That is basic Christian conviction. It is trusting God that will save you—that also is basic Christian conviction.

…Indeed, I believe that many people raised in non-Christian religions—such as bhakti (devotional) traditions in Hinduism in which they worship a single supreme God and trust him for their salvation (however badly understood this is from a Christian point of view), or Judaism or Islam, to pick examples closer to home—have a clearer and more authentic apprehension of God than many people raised in ostensibly Christian homes and churches in which a terrible distortion of God is taught and little access to the genuine gospel is available. To confine the scope of salvation to those who have heard certain facts about Jesus and who come to accept him on this basis, therefore, is not necessitated by the Bible, and in fact is not even the best way to understand the Bible.”  [Emphasis added]  http://www.christianitytoday.com/bc/2007/003/11.26.html

·         Based on your study of Romans 10, do you think that the inclusivist view is Biblical?  Do you think that Paul would have agreed with it?  Why or why not? 

·         When inclusivists deal with Romans 10:13-15, they often say that this is God’s “normal” way of salvation, but they leave the door open for other ways other than hearing, believing, and calling out to Jesus for salvation.  In Romans 10, do you think that Paul was teaching that this is the normal way of salvation, or that this is the only way of salvation?  Notice the big difference!  [Paul was clearly teaching that this is the only way of salvation.  It would hard to make this clearer.  The entire logic of this passage doesn’t make sense if this is only the normal way of salvation.  For example, when Paul asks, “How shall they believe unless they have heard” he doesn’t expect someone to say, “Well, if they are a sincere Hindu, their belief in a false God is close enough.”]

·         Remember, we don’t get to choose our beliefs by what we like or what we think would be fair.  We need to let God be the one to reveal His truth to us.  For a more detailed study on the error of inclusivism, see chapter 4, “The Supremacy of Christ as the Conscious Focus of All Saving Faith” in John Piper’s book, Let the Nations be Glad: The Supremacy of God in Missions. 

·         13-14: Theologians teach us that saving faith includes three elements: knowledge, agreement, and trust.  It isn’t enough to merely have heard about Christ.  We need to agree (or assent) that these facts are true, and also put out own personal trust in Him as our savior.  We can see each of these levels in these verses.  We need to have heard (knowledge) and then believe (agreement—this is the way the word “believe” is being used here) and then call on the name of the Lord (trust.)  Realizing these three elements of saving faith will help you to distinguish between true saving faith and false, incomplete faith.  Discuss what it would be like for someone to have one or two levels of faith without the rest. 

·         15; What impact should Romans 10 have on your view of missions?  [Missions is absolutely critical because people cannot be saved unless they hear the message of salvation that comes through Jesus Christ.  As Paul tells us, they can not believe if they have not heard the message.  Thus God says that the feet of those who bring the good news are beautiful.]

vs. 16-21  Not all accepted the good news

·         17: Paul says, “Faith comes by hearing.”  There is a quote by Francis of Assisi that says, “Preach the good news.  Use words if you must.”  Do you think Paul would agree or disagree with this statement?  Do you think that Paul would fully or partly agree with this quote?  [Paul would agree that it is wrong to merely tell people about God without treating other people with Christ’s love.  However, Paul would disagree with any suggestion that it is possible to preach the gospel without words.  We need to show and tell.  We need to evangelize with life and lips.]

·         16-21: Remember, the main question that Paul is dealing with in chapters 9-11 is the problem of the unbelief of Israel.  Last week we studied Romans 10:1-4 which taught us that the Jews were zealous for God, but they were depending on their own effort and righteousness rather than the righteousness of Christ.  The problem was not that they didn’t hear (vs. 18); the problem was that they didn’t accept the message of salvation through Jesus Christ. 

·         19-21: Paul points to Old Testament prophecies that predicted that He would take the gospel to the Gentiles.  What are some of the things being taught by these Old Testament references?  

1I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. 2God did not reject his people, whom he foreknew. Don't you know what the Scripture says in the passage about Elijah—how he appealed to God against Israel: 3"Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me"? 4And what was God's answer to him? "I have reserved for myself seven thousand who have not bowed the knee to Baal." 5So too, at the present time there is a remnant chosen by grace. 6And if by grace, then it is no longer by works; if it were, grace would no longer be grace.

 7What then? What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened, 8as it is written: "God gave them a spirit of stupor, eyes so that they could not see and ears so that they could not hear, to this very day." 9And David says: "May their table become a snare and a trap, a stumbling block and a retribution for them. 10May their eyes be darkened so they cannot see, and their backs be bent forever."

11Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. 12But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their fullness bring!

13I am talking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I make much of my ministry 14in the hope that I may somehow arouse my own people to envy and save some of them. 15For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 16If the part of the dough offered as firstfruits is holy, then the whole batch is holy; if the root is holy, so are the branches.

17If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, 18do not boast over those branches. If you do, consider this: You do not support the root, but the root supports you. 19You will say then, "Branches were broken off so that I could be grafted in." 20Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but be afraid. 21For if God did not spare the natural branches, he will not spare you either.

22Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off. 23And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. 24After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be grafted into their own olive tree!

Romans 11:1-24 Israel’s future

vs. 1-10  God did not reject His people

·         1: When Paul asks, “Did God then reject His people?” who are “His people”?  [The Israelites.]  Did God reject them?  [No.]  What obvious evidence does Paul use to support this from this verse?  [Paul himself is an Israelite.  Just because the majority of the Israelites had rejected Jesus as their Messiah did not mean that none of the Hebrew people could be saved.  Any who called on the name of Jesus the Lord would be saved.]

·         2: God foreknew the Israelites.   Back when we discussed Romans 8:29 we saw that the word foreknew doesn’t just mean to know about ahead of time, but to fore-love.  God had set His special love on the Jewish people from long ago.

·         2-5: What point is Paul making with his story about Elijah?  What is a remnant?  [Today we use the word remnant when we talk about carpeting.  A remnant of carpeting is a small portion of the whole.  In the same way, a remnant of people is a smaller subsection of the whole.  Paul is teaching that God has never left the entire mass of the Hebrew people turn away from Him.   But His sovereign grace He has always preserved a remnant for Himself.  In the days of Elijah, there were seven thousand who had not bowed the knee to the false god Baal.  In Paul’s day, God was saving for Himself another remnant of the Jewish people.  Even today, there is still a remnant of ethnic Jews who have embraced Jesus as their Messiah.  God has not rejected the Jews.]  

·         5-6: The remnant is chosen by grace.  This is another reference to God’s sovereign electing grace.  If salvation was purely man’s choice, it might be possible for all the Jews to turn away.  But since it is not the pure choice of man, God is able to ensure that there will always be a remnant.  And as Paul points out in verse 6, God did not choose this remnant based on the good works of the people.  He chose them based on His grace.  They did not deserve to be chosen to be in the remnant.  If good works were the criteria, then grace would no longer be grace. 

·         6: Why would grace no longer be grace if it were by works?  Why can’t they go together?  [When something is given by grace, by definition it is a free undeserved gift.  Therefore it is impossible to earn grace.  You can’t pay for a free gift.  If you pay for it, it isn’t free.]

·         7-10: What is Paul’s main point in these verses?  [The Jews sought God’s favor earnestly, but they sought it the wrong way, by works instead of by grace through faith in Christ (Rm. 10:2-4).  The remnant, the elect who God chose came to faith in Christ, but “the others were hardened.”  Because of their rejection of God, they have lost not only their moral ability to respond positively to the gospel, but also their ability to accurately see spiritual truth.  ]

vs. 11-24  The kindness and severity of God

·         11-12: Did the Hebrew people fall so bad that God has completely rejected them with no hope of restoration?  [No.]  Why not according to verses 11-16?  [What Paul is saying in these verses is that the future restoration of the Hebrew people will bring enormous blessing to the world. If the Gentiles were blessed when the Jews rejected the Messiah, how much more will the world be blessed when the Hebrews finally turn to their Messiah!  I believe that Romans 11 teaches that there will be an end times revival of the Jewish people in which they as a whole will turn to Jesus as their Lord.  We will see this more in Romans 11:25-29.]

·         17: What does it literally mean to graft a branch onto a tree?  Describe the illustration that Paul is using here?  [The Jewish people of the first century were like a branch on the tree of God’s salvation and blessing.  Because of their unbelief, they were broken off.  Instead, the Gentiles were grafted onto the tree even though they weren’t originally a part of that tree.  God had chosen Israel as his special people, but now He was saving many non-Jews as well.]

·         18-21: Why shouldn’t Gentiles boast about their new position?  [First, in verse 18, Paul points out that the Gentiles do not support the root.  God’s promises to the Jewish people provided the foundation for the salvation that He is now offering also to the Gentiles.  Second, God may just as well break off the new branches if they fall into unbelief.  If God was willing to break off the natural branches, how much more will be willing to break off the branches that weren’t originally attached to the tree?  Note: Paul is not talking about individual people losing their salvation.  In this context, Paul is talking about people groups.  In Paul’s day, the Jews as a whole, were broken off.  And one day if the Gentiles, as a whole, reject Christ, then God may cut off the Gentiles from that time forward.  However, there will always be a remnant.]

·         22: This is a very serious verse that each of us would do well to ponder long and deeply.  “Consider therefore the kindness and sternness of God.”  (NIV)  The NASB reads, “Behold then the kindness and severity of God.”  Notice, this is a command!  What is the command?  [This verse is commanding us to think long and deep about the fact that God can be both amazingly kind, and also intensely severe.  We should not treat God lightly.  We should not take His mercy for granted.  We should love God, but also fear Him.]  Discuss more about would you think it means to consider the kindness and severity of God?   Do you think this is something that most Christians do these days?  Why or why not? 

·         22-24: Which is easier to attach to a tree, a branch from a different kind of tree, or a branch from the same kind of tree?  [It is easier to attach a branch from the same type of tree.]  God is amazingly kind to those who have accepted His love.  However, those who have rejected Him will face the full force of His wrath (as we read back in Romans 1:18.)  If the Hebrew people do not continue to reject the Messiah, they will be grafted back in.  God has the power to do that.  If God can attach a foreign branch to the tree, how much easier is it to attach a branch of the same type of tree?

·         What are some of the ways that we should apply Romans 11:1-24 to our lives?  [The group should try to come up with as many as they can on their own, but here are some examples:]

o        When we think about the fact that the Jews have not stumbled beyond recovery (vs. 11) we should be impressed by the faithfulness of God.  He is far more faithful than we are.

o        God loves the Jewish people.  We should pray for the salvation of individual Jews as well as revival among the Jewish people as a whole. 

o        We should not be arrogant about our salvation.  We should be humble and thankful.  (vs. 18)  We should remember that we did not deserve to be saved.  This should make us love God more, and it should want us to take the Gospel to other people who don’t deserve it either. 

o        We should think deeply about the kindness and severity of God (vs. 22).  We should let this affect our lives and the way we live.  We should not take God for granted.

o        We should persist to continue in God’s kindness (vs. 22-23). 

28As far as the gospel is concerned, they are enemies on your account; but as far as election is concerned, they are loved on account of the patriarchs, 29for God's gifts and his call are irrevocable. 30Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience, 31so they too have now become disobedient in order that they too may now receive mercy as a result of God's mercy to you. 32For God has bound all men over to disobedience so that he may have mercy on them all.

Romans 11:25-32 All of Israel Will be Saved

vs. 25-27  Israel has received a hardening

·         25: When the Bible uses the term “mystery” (musterion in Greek), it doesn’t mean that something is mysterious.  In the Bible, mystery refers to a truth that was not revealed until now.  Basically, Paul is telling us a truth of God that has been kept secret up until this time.  What is this newly revealed truth?  [First, that Israel has experienced a hardening until the full number of the Gentiles has come in.]   

·         25: The majority of the Israelites have experienced a “hardening.”  (See also 1 Corinthians 3:14-16.)  This is a judgment from God by which people are handed over to their own stubbornness, causing them to be spiritually insensitive.  However, Paul states that this hardening is (1) in part, and (2) temporary (notice the word “until).  What does it mean that it is “in part?”  [Not all the Israelites are hardened because of their rejection of Christ.  There is still a remnant of believing Jews.]  What does it mean that it is temporary?  [The hardening is not designed to last forever.]  When will the hardening end?  [When the full number of the Gentiles has come in.  When the predetermined number of saved Gentiles is complete, then God will turn His special attention back to the Israelites and the hardening will be lifted.  This will result in a massive return of the Jewish people to Jesus Christ as their Messiah.]   

·         25: Observation: What was the reason that Paul did not want his readers to be ignorant of this truth?  [“…so that you may not be conceited.”]  As John Stott writes, “[Paul] knows that ignorance is the cause of conceit.  It is when we have false or fantasy images of ourselves that we grow proud.”  Remember, God gives us truth not just for information but for transformation.  In this case, truth should keep the Gentiles humble as they remember the back and forth relationship between the Jews and the Gentiles: Because of Israel’s rejection of Christ, salvation has come to the Gentiles.  However, the Gentiles’ salvation is designed to make Israel envious, which will help lead her back to restoration.  Finally, Israel’s “fullness” will bring great blessings to the world.  Again, as John Stott writes, “Thus the blessing ricochets from Israel to the Gentiles, from the Gentiles back to Israel, and from Israel to the Gentiles again.”  Remembering our place in God’s complicated plan should keep us from being discouraged and from being conceited.   

·         26: Paul is giving us a prophecy that there will be an end-times revival among the Jewish people.  Today, there is only a minority of Jewish people who have embraced Jesus as their Messiah.  But when the time of the Gentiles is complete, the majority of the Jewish people will turn to Christ as their deliverer.  (Note: In Galatians 6:16 Paul refers to the church as the “Israel of God.”  However, throughout Romans, Paul consistently uses the term “Israel” to mean ethnic Israel, in contrast to those who are not of Jewish blood, the Gentiles.  Thus the most natural meaning for “Israel” here is the people of Hebrew blood.) 

·         26-27: Who is the deliverer?  [The Messiah, Jesus]  What is Zion?  [A name for Jerusalem]  What is Jacob?  [This is a reference to Israel, the descendants of Jacob.]  What is a covenant?  [A formal promise]  What do these passages predict? 

vs. 28-32  Disobedience and Mercy

·         28-29: Although most of the Hebrews were enemies of the Christian message, they were still loved by God because of His promises to their forefathers, the patriarchs.  Yes, many of the Hebrews at Paul’s time were not chosen for salvation, but they were still chosen as God’s special people.  Why is this?  Because God’s gifts to them and His call to them are irrevocable.  God does not take back what He gives.  (Note: I have heard some people use verse 29 to support their view that God still gives the spiritual gift of tongues.  True or not, that is completely out of context.) 

·         30-31: Try to explain what Paul is saying about disobedience and mercy.  [The Gentiles, as a whole, used to be disobedient to God.  Not many at all became saved.  However, because of Israel’s disobedience, their rejection of Christ, mercy and salvation has come to the Gentiles.  But, because of God’s mercy to the Gentiles, the Israelites will eventually become envious and turn back to Christ to receive mercy for themselves!]  Who besides God could have thought of a plan like this?  Seriously, what human being would invent this? 

·         32: According to this verse, why has God bound all men over to disobedience?  [“So that” God may have mercy on them all.]  What does this mean?  [God has brought into existence a world in which people have committed high treason against their Maker.  However, through this, God is able to show us His mercy.  We would never know the mercy of God if we did not need the mercy of God.  No one experienced forgiveness unless they need to be forgiven.  Thus—as Paul has been teaching us this whole letter—knowledge of our sin leads to knowledge of the love of God.] 

·         If God’s plan seems incredibly complicated and mind-blowing to you, then you are ready for the next verses!  Read them now.  We will study them next week. 

·         What are applications that you can make to your life from this passage?  [Here are some: 

o        25: God does not want us to be ignorant of the truth He is revealing.  God cares about truth.  Most Christians today probably don’t care much about many of the things in this passage.  Maybe the same is true for you.  But God does not want you to be ignorant of the truth He tells us.

o        25: God does not want us to be conceited.  Truth is a good antidote for conceit.

o        26-29: We should be thankful that God is a God who keeps His promises.  If He wasn’t, we would have no reason to be assured of our own salvation.  We bank on the promises of God.

o        26-28: God loves the Hebrew people and we should too.  Rather than being frustrated or angry with them for rejecting the Messiah, we can be praying and waiting for the day when God will fulfill His promise and “and Israel will be saved.”

o        29-32: Remembering our former disobedience should keep us humble before God and others.  Not depressed, but humble, joyful, and thankful for God’s mercy.]

33Oh, the depth of the riches of the wisdom and knowledge of God!  How unsearchable his judgments, and his paths beyond tracing out! 34"Who has known the mind of the Lord?  Or who has been his counselor?"
 35"Who has ever given to God, that God should repay him?" 36For from him and through him and to him are all things.  To him be the glory forever! Amen.

Romans 11:33-36 The Depth of the Riches and the Wisdom and the Knowledge of God 

vs. 33-36  Introduction

·         Some translations such as the NIV give this section the heading “doxology.”  Doxology comes from two Greek words, doxa meaning “glory” and logos meaning “word”.  So, this section is words about the glory of God.  They are words of praise. 

·         After explaining part of God’s intricate plan about how the salvation of the Gentiles will eventually ricochet back to the salvation of the Jews, Paul shifts in his writing from explanation to exultation.  Theology should never be merely an exercise of the mind, but also an exercise of the heart as we worship and treasure God for the incredible things that he has revealed about Himself to us.  Thus, these verses are verses of praise and adoration.  Don’t merely study them, but apply them in your heart as well.  Application: Theology needs to lead to worship.  (Discuss this application.) 

vs. 33-36  To Him be the glory forever

·         33: Why does Paul say, “Oh, the depth of the riches of the wisdom and knowledge of God!”? 

·         33: What does it mean that God’s judgments are unsearchable?  33: What does it mean that God’s paths are beyond tracing out?  

·         34: What is the answer to Paul’s question, “Who has known the mind of the Lord?”  [no one]  But don’t we know the mind of God through the Bible?  [Yes, it is true that we can know part of the mind of the Lord.  We can know whatever He has seen fit to reveal to us.  However, there is much—and that the understatement of all time—that we don’t know.  The full mind of God is infinitely beyond us.  Our knowledge of God is like holding a cup of the ocean—the water in the cup truly is part of the ocean, but it is not even close to being the whole ocean.  Stand in awe of the knowledge of God.]   

·         34: What is the answer to Paul’s question, “Who has been His counselor?”  [no one]  But don’t we counsel God when we pray to Him?  [God responds to our prayers, but we do not actually add any knowledge to God when we pray.  Also—contrary to Open Theists—we do not help God change His plans from poor plans to better plans.  For example, in Exodus 32, God talks about destroying the Hebrews for making the golden calf.  However Moses intercedes and God relents and does not destroy them.  However, it is not as if God was saying, “Yeiks, I almost made a bad move there Moses.  Thanks for the good advice!  I didn’t think about how this decision would effect the glory of my name, but you did.  Wow, your plan is so much better than mine.  You are so much more wise than Me!”  No.  God’s interaction with us is for our benefit, not His.  God is all-wise.  He needs no counselors, and no one is qualified to be His counselor.] 

·         35: What is the answer to Paul’s question, “Who has ever given to God that God should repay him?”  [no one]  But don’t we give God our time, talent, and treasure?  [The pagans thought that their gods needed their worshipers to serve them in order to provide for some of the needs of the gods.  In return for the worship and sacrifices of the people, the gods would grant rain or other needs for the people.  However, the true God is not like that.  The God of the Bible is self-sufficient.  He does not need anything!  In Acts 17:25 Paul says, “And He is not served by human hands, as if he needed anything, because He Himself gives all men life and breath and everything else.”  Yes, we should serve God, but not in the sense that we are giving Him something He needs.  God meets out needs, we do not meet His needs.  God is not glorified in our hearts if we think of ourselves as God’s provider.  It is blasphemy to think that we are providing for God’s needs.  Unfortunately, I think that many Christians think this way, consciously or unconsciously.]  Can you think of any examples?  (Ex. In service, in evangelism, in giving, in prayer, etc.) 

·         35-36: Everything that we give to God is merely us giving back something that God has first given to us.   

·         36: Think of the three words that Paul uses here: from, through, and to.  What does it mean that all things are from Him, through Him, and to Him?   

·         36: What percentage of things are from Him, through Him, and to Him?  [The verse says “all things.”  That means 100%  Everything owes it’s existence to God.  Everything is “kept” by God.  And everything is for His ultimate glory.] 

·         36: What is glory?  Is the passion of your heart that God receive all glory, forever?   

vs. 33-36  Conclusion

·         This section is the end of the first major section in the book of Romans.  For the first 11 chapters, Paul has been explaining God’s work of salvation.  He first showed us that all of mankind is sinful and in need of a savior (chapters 1-3.)  Then Paul went into great detail explaining God’s plan of salvation through the propitiation that Jesus offered on the cross, and that salvation is an absolutely free gift of God’s grace, received only by faith (chapters 3-8).  Finally, Paul tackled some of the hard questions that his readers would have had concerning the apparent lack of salvation among the Hebrews, and God’s sovereignty.  Now, Paul moves from doctrine to application.  Chapters 1-11 were primarily doctrine.  Chapters 12-16 are primarily application.  Application: Theology needs to lead to application.

·         What is the difference between doctrine and application?  Why is it important to have both?  What happens if you leave one out?  In most of Paul’s letters, Paul begins with doctrine and then finishes with application.  Do you think that order is significant?  Why?