This chapter provides an introduction to Paul’s letter to the Romans. Introductory matters discussed are Paul's world, letters, and his theology, the composition, date, recipients, and provenance of the letter, and its theme, genre, outline, and purpose.
This article reflects on the contribution that Romans makes to the canon of Scripture.
In this chapter Schreiner introduces the apostle Paul’s letter to the Romans. Different aspects are explored: the significance of the letter, authorship, date, its unity, the text and its integrity, its destination and purpose, and finally its literary structure.
The Week 1-study introduces on a popular level the letter to the Romans. The author places it in the larger story of the gospel and provides an overview of the content of the letter. At the end of the study, questions for further reflection are provided.
The author reflects on the translation of Romans 1:17, noting in particular the meaning of the righteousness of God.
The author argues that the apostle Paul wrote the letter to the Romans to fulfill his missiological and eschatological purposes of taking the gospel to the ends of the earth.
Is the man of Romans 7:14-25 regenerate or unregenerate? What is the function of God's law for the converted, for the unconverted? These and other questions are addressed in this article.
What are the identity and theological significance of the "wretched man" of Romans 7? The thesis of this essay is that Romans 7:14-25 should be studied in relation to, on the one hand, what is called the Jewish doctrine of the "two Impulses," and on the other hand the immediate rhetorical context of Romans. It is argued that Paul is protecting himself from accusations of apostasy from the law of Moses and that he wants to indicate the universal need for the gospel.
This article offers a certain view of the identity of the wretched man of Romans 7. Is he regenerate or unregenerate?
The authors work through the epistle to the Romans, trying to identify different types of discourse. They are convinced that an identification of these discourse types will reveal the purpose and structure of the book.
The author considers an approach to a biblical defense of the faith (apologetic). He takes a look at Romans 1:18ff., with a view to finding out what the purpose of general revelation is in a Christian apologetic and what the natural man knows of God.
This article offers an exposition of Romans 8:31-39.
In Romans 8:26 Paul compares the ministry of the Holy Spirit in helping Christians in their weakness to something he had written earlier. He uses the comparative adverb "hosautos." There is no consensus among interpreters as to the subject of the comparison. This article makes a proposal: Paul is comparing the Spirit’s ministry in verse 26 to the Spirit’s ministry in verse 16.
This article includes an excerpt from John Murray's Redemption Accomplished and Applied, in which he discusses Romans 8:31-39 in relation to the question of the extent of Christ's atonement for sinners.
Adoption as sons is an important motif and theme in the letters of Paul (Romans 8:15, 23, Romans 9:4, Galatians 4:5, and Ephesians 1:5). In this article Burke wants to explore the relationship between the Holy Spirit and adoption in Romans 8. The relevance and importance of adoption for the Christian life are also indicated.
The author offers a timely word on Romans 8:28, that we are to believe not only what God's Word teaches but also the virtues of our heavenly Father.
This article considers the teaching of John Owen on Romans 8:13, concerning the mortification of sin throughout the believer's life.
It seems as if Paul grounds the taking away of the condemnation in Romans 8:1 in the transforming work of the Spirit. This article notes how often this passage suffers under efforts and approaches taken to harmonize it with the traditional Protestant teaching on justification and sanctification. It continues to seek to understand the significance of this passage for Protestant theology.
This article on Romans 8:35-39 is about having assurance of the love of God.
Since no one can resist God's will, how is it fair that he still finds fault? This is the objection Paul anticipates in Romans 9:19. This article shows how to make sense of the objection, which itself is a proof of the sovereignty of God.
This article is a sermon on Romans 9:11-13.
Should the text in Romans 5:1 be read as an indicative or a subjunctive, that is, "ἔχομεν" or "ἔχωμεν"? Verbrugge wants to consider all the grammatical internal evidence to support the best text-critical decisions for this text.
In this article Schreiner responds to an article of Brian Abasciano who made critical remarks on Schreiner's handling of Romans 9. Schreiner argues that Abasciano’s argument is flawed. His grounds are that the connection Abasciano draws between corporate election and participation of individuals is unpersuasive both logically and biblically.
In a previous article Thomas Schreiner argued that Romans 9 teaches individual election unto salvation. Abasciano finds Schreiner's argument for the primacy of corporate election in Romans 9 unpersuasive. In this article, he examines Schreiner's case and articulates the nature of election as it is represented in Romans 9.
This article is an exposition of Romans 10:1-4.
This article reviews the commentary of Douglas Moo on Romans in the NICNT Series.
This article concerns itself with Romans 11:26-27. It is argued here that Paul’s Old Testament citation in this passage includes Isaiah 2:3, Isaiah 27:9, Isaiah 59:20-21. The article argues that for Paul, the first advent of Christ inaugurates the fulfillment of these promises from Isaiah. The salvation of "all Israel" is not an exclusively future reality.
How are the Gentiles included in Israel, the Old Testament people of God? Paul in Romans 11:16-24 uses the metaphor of an olive tree with a root to explain this relationship. This article looks at how this metaphor fits into Paul's whole argument of the restoration of Israel in Romans.
The article is an excerpt from a sermon by the author, focusing on the interpretation of Romans 11:7-10, which speaks about the hardening of the Israel. The author intimates that God has the power to judge his people by making them obstinate to the gospel and therefore exclude them from the benefits of salvation.
This article is an exposition of Paul's doxology in Romans 11:33.
This article looks at Romans 11:36, discussing how the doctrine of predestination should lead us to glorify God since it reveals His perfect mercy.
Is there a link between worship and ethics in Romans 12? Too often the main inspiration for Paul's thinking behind this text is ignored. The biblical-theological background to Paul's argument and the wider context of Romans must be taken into consideration. Peterson argues that the first two verses of Romans 12 proclaim a reversal of the downward spiral depicted in Romans 1.
The Old Testament does know of a "living sacrifice." The article demonstrates that the difference between the Old Testament and New Testament concepts of "spiritual life" is the way in which the believer becomes the sacrifice in the New Testament. It seems reasonable to think that the "living sacrifice" of Romans 12:1b may have an Old Testament precedent, and the article argues in the direction of the ritual for the Azazel-goat of Leviticus 16.
Do the participles of Romans 12:9-21 function as imperatives or may they be connected with a finite verb in the context of the passage? The suggestion of this article is that the participles might be connected with a finite verb, but one that is unexpressed in the passage.
Christians are called to offer their bodies as sacrifices to the Lord. This article shows that such sacrifices are rooted in the work of Christ and the Holy Spirit, who make the believers holy and acceptable to God, as explained in Romans 12:1
This article considers the exhortation in Romans 12:11 to be constant in your zeal for the Lord, with spiritual fervour.
This article is a Bible study on Romans 13:8-14.
This article is a Bible study on Romans 13:5-7.
This article is a Bible study on Romans 13:2-4.
This article is a Bible study on Romans 13:1.
This article is a Bible study on Romans 14:22-23.
This article is a Bible study on Romans 14:13-21.
This article is a Bible study on Romans 14:4-12.
This article is a Bible study on Romans 14:1-3.
This article considers Paul's purpose in writing Romans. Wu wants to demonstrate exegetically that Paul's motive in writing Romans was to motivate them to support his mission to the “barbarians” in Spain. He argues that the letter’s theology exists to allow Paul to preach the gospel where Christ had not been known (Romans 15:20). Wu works out the implications for the church's missiological and pastoral practice.
The Gentiles of Macedonia and Achaia owed a material blessing to the messianic Jews in Jerusalem. What for? Do Gentile churches in the twenty-first century owe it as well? These and related questions are investigated as Peterman deals with Romans 15:26. He first makes comments on translation issues and the significance of the verse, then gives arguments for his conviction that Gentile Christians have a continuing debt to believing Jews.
This article is a Bible study on Romans 15:14-33.
This article is a Bible study on Romans 15:1-13.
Who was Phoebe? Was she a deaconess? How did she serve the church? What does this mean for women in the church today? From Romans 16:1-2 this article tackles these questions.
This article notes the mention of women in Romans 16. It addresses common arguments raised in support of women in ministry positions.
Huttar wants to review a generally held view that Paul referred to Andronicus as distinguished member of the apostolate in Romans 16:7. This review is conducted under the following three aspects: lexical-grammatical considerations, contextual considerations, and interpretive history.
This article is about Tertius, the secretary to Paul, who wrote the epistle to the Romans according to Paul's dictation (Romans 16:22). The author uses this as an example of how God is able to use our humble service.
This article is a Bible study on Romans 16:17-27.
