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Summary of the Book of Romans

[Study Aired July 16, 2024]

The Epistle to the Romans, penned by the Apostle Paul, stands as a cornerstone of Church doctrine and a profound exploration of God’s plan for mankind’s salvation. This letter, while addressed to the believers in Rome, offers a universal message that transcends time and culture. At its core, Romans presents a radical understanding of righteousness and salvation, emphasizing that these come not through man’s effort or personal faith, but through the faith of Jesus Christ Himself. Paul meticulously unfolds this truth, revealing how Christ’s faithfulness and His indwelling presence in us form the foundation of justification, sanctification, and ultimate glorification. As we examine this epistle, we encounter a transformative message that challenges traditional notions of religious observance and self-righteousness, replacing them with the life-giving reality of Christ in us, the hope of glory. Romans 12:1-2 is an essential principle that we must keep in mind while examining this book.

Rom 12:1-2 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 

Romans Chapter 1 Summary:

Paul, a servant of Jesus Christ, begins his epistle to the Romans by establishing his apostleship and the gospel he preaches (verses 1-6). 

Verses 1-6: “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: Among whom are ye also the called of Jesus Christ:”

He greets the believers in Rome, expressing his desire to visit them and preach the gospel (verses 7-15). 

Verses 11-12: “For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me.” 

Paul then explains to whom the gospel is given. (verses 16-17). 

Verses 16-17: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.“

He describes the sinful state of mankind, starting with the Gentiles. God’s wrath is revealed against unrighteousness, and His eternal power and divine nature are evident in creation, leaving us without excuse. Despite knowing God, we neither glorified Him nor were thankful, leading to futile thinking and idolatry. As a result, God gave us over to our sinful desires. (verses 18-32).

Verses 18-21: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.”

A significant Greek term in this chapter is “euaggelion” (εὐαγγέλιον) in verse 16, translated as “gospel.” It literally means “good news”, and refers to the message of salvation through Jesus Christ. This term is significant because it encapsulates the core message of Paul’s ministry and the entire epistle – the good news of salvation through Christ.

Another important term is “dikaiosyne” (δικαιοσύνη) in verse 17, translated as “righteousness.” This word refers to the state of being in right standing with God, which Paul argues comes through faith. The significance of this term lies in its central role in Paul’s theology, contrasting the righteousness that comes from God through faith with man’s attempts at righteousness through works.

Chapter 1 sets the foundation for Paul’s argument about universal sin and the need for salvation through faith in Christ, which he will develop further in subsequent chapters.

Romans Chapter 2 Summary:

Chapter 2 continues Paul’s discourse on sin and judgment, focusing on God’s impartial judgment and the relationship between the law and righteousness. Paul addresses those who judge others, warning that they condemn themselves as they practice the same things (verses 1-3). 

Verses 1-3 “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?”

He emphasizes that God’s goodness leads to repentance and that He will render to every man according to his deeds, without partiality (verses 4-11). 

Verse 11: “For there is no respect of persons with God.” 

Paul then turns to the Jews, addressing those who rely on the law and boast in God (verses 12-24). 

Verses 12-15: “(For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)” 

He points out the inconsistency in teaching others but not oneself, and introduces the concept that true circumcision is of the heart, in the spirit, not in the letter (verses 25-29).

Verses 28-29 “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”

An important Greek term in this chapter is “metanoia” (μετάνοια) in verse 4, translated as “repentance.” According to Strong’s Concordance (G3341), it literally means “a change of mind” and implies a turning from sin to God. This term is significant because it underscores the transformative nature of true repentance in response to God’s goodness, a key theme in Paul’s argument about judgment and righteousness.

Rom 12:1-2 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 

Another significant term is “peritome” (περιτομή) in verse 25, translated as “circumcision.” Strong’s Concordance (G4061) defines this as “circumcision” literally, but Paul uses it figuratively to discuss spiritual dedication to God. The significance of this term lies in Paul’s redefinition of true Judaism, shifting focus from external rituals to internal spiritual reality, which is crucial to his argument about the nature of true righteousness.

This chapter builds on the foundation laid in chapter 1, emphasizing that all people, both Jews and Gentiles, will be judged by God based on their deeds. It introduces the theme of inward, spiritual obedience versus outward, ritual observance, which Paul will develop further in subsequent chapters.

Romans Chapter 3 Summary:

Paul continues his argument about sin and righteousness, addressing potential objections and establishing the universal need for salvation. He affirms the value of being Jewish and having the oracles of God, but emphasizes that this doesn’t exempt them from God’s judgment (verses 1-8).

Verses 3-4 “For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.”

Paul quotes extensively from the Old Testament to prove that all, both Jews and Gentiles, are under sin (verses 9-18).

Psa 14:1-7 To the chief Musician, A Psalm of David. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. There were they in great fear: for God is in the generation of the righteous. Ye have shamed the counsel of the poor, because the LORD is his refuge. Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. 

The apostle then introduces the concept of justification by faith, explaining that righteousness comes through faith in Jesus Christ, not by works of the law (verses 19-26). 

Rom 3:19-20 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 

Verses 23-24: “For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus:“

This righteousness is available to all who believe, as there is no distinction between Jew and Gentile in terms of sin or salvation (verses 27-31).

Verses 28-31: “Therefore we conclude that a man is justified by faith without the deeds of the law.” Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.  Do we then make void the law through faith? God forbid: yea, we establish the law. 

This verse summarizes Paul’s argument about justification by faith.

An important Greek term in this chapter is “dikaioo” (δικαιόω) in verse 24, translated as “justified.” According to Strong’s Concordance (G1344), it means “to render righteous or such as he ought to be.” This term is crucial to Paul’s argument about how people can be made right with God.

Another significant term is “hilasterion” (ἱλαστήριον) in verse 25, translated as “propitiation.” Strong’s Concordance (G2435) defines this as “relating to an appeasing or expiating, having placating or expiating force, expiatory.” This term is important because it describes Christ’s sacrificial death as the means by which God’s wrath against sin is satisfied. We have to also remember that we are “filling up what is behind of the afflictions of Christ”, and we are a living sacrifice.

Col 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

Rom 12:1-2 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 

This chapter is pivotal in Paul’s argument, establishing the universal need for salvation and introducing the concept of justification by faith, which he will expand upon in subsequent chapters.

Romans Chapter 4 Summary:

In chapter 4 Paul uses Abraham as a key example to further illustrate justification by faith. He explains that Abraham was justified by faith, not works, and this occurred before he was circumcised (verses 1-12). This makes Abraham the father of all who believe, both circumcised and uncircumcised.

Verses 11-12: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.”

The apostle emphasizes that the promise to Abraham and his seed came through faith, not through the law (verses 13-15). 

Verses 13-15 “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect: Because the law worketh wrath: for where no law is, there is no transgression.”

He describes Abraham’s faith as unwavering, even when faced with seemingly impossible circumstances (his age and Sarah’s barrenness). Abraham’s faith was credited to him as righteousness (verses 16-22).

Verse 16: “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,” 

This verse emphasizes the universality of justification by faith, connecting it to God’s promise to Abraham.

Verse 22: “And therefore it was imputed to him for righteousness.”

Paul then applies this principle to all believers, stating that righteousness will be imputed to those who believe in God who raised Jesus from the dead (verses 23-25).

Verses 24-25: But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification.

An important Greek term in this chapter is “logizomai” (λογίζομαι) in verses 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, and 24, translated variously as “counted,” “reckoned,” or “imputed.” According to Strong’s Concordance (G3049), it means “to take an inventory, i.e. estimate (literally or figuratively).” This term is crucial to Paul’s argument about how God credits righteousness to believers.

Another significant term is “pistis” (πίστις) in verses 5, 9, 11, 12, 13, 14, 16, and 19, translated as “faith.” Strong’s Concordance (G4102) defines this as “persuasion, i.e. credence; moral conviction.” The repetition of this term underscores its central importance in Paul’s theology of justification.

Chapter 4 builds on the concept of justification by faith introduced in Chapter 3, using Abraham’s example to demonstrate its timeless and universal nature. It also sets the stage for Paul’s further exploration of the believer’s relationship to sin and the law in subsequent chapters.

Romans Chapter 5 Summary:

Building on the concept of justification by faith introduced at the end of Chapter 4, Paul explores the benefits and implications of this justification (verses 1-5). 

Verse 1: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:” 

This verse summarizes the immediate result of justification by faith.

He emphasizes that Christ died for the ungodly, demonstrating God’s love for sinners (verses 6-8).

Verse 8: “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” 

This verse highlights God’s unconditional love demonstrated through Christ’s sacrifice.

Paul then contrasts Adam and Christ, explaining how sin and death entered the world through one man (Adam), and how justification and life come through one man (Jesus Christ) (verses 12-19). 

Verse 17: “For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)”

He concludes by showing how the law increased the awareness of sin, but grace abounded even more, reigning through righteousness to bring eternal life through Jesus Christ (verses 20-21).

Verses 20-21: Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. 

An important Greek term in this chapter is “katallage” (καταλλαγή) in verses 11 and 15, translated as “reconciliation” or “atonement.” According to Strong’s Concordance (G2643), it means “exchange (figuratively, adjustment), i.e. restoration to (the divine) favor.” This term is crucial to understanding the restored relationship between God and mankind through Christ.

Another significant term is “charis” (χάρις) used multiple times in the chapter, translated as “grace.” Strong’s Concordance (G5485) defines it as “graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life).” The frequent use of this term underscores the central role of God’s grace in Paul’s theology of salvation.

Eph 2:4-9 But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. 

Tit 2:11-14 For the grace of God that bringeth salvation hath appeared to all men, Teaching [chastening] us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Chapter 5 builds on the concept of justification by faith, exploring its results in our lives and relationship with God. It also introduces the Adam-Christ typology, which Paul uses to illustrate the universal impact of both sin and grace. This sets the stage for his discussion of our new life in Christ in the following chapters.

Romans Chapter 6 Summary:

Paul addresses the implications of justification by faith for our daily life, focusing on the concept of dying to sin and living to God in Christ. He counters the potential misunderstanding that grace might encourage sin (verses 1-2).

Verses 1-2: “What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?”

Paul explains that as believers we have died to sin through our union with Christ in His death and resurrection, symbolized by baptism. He emphasizes that this death to sin should result in a new life of righteousness (verses 3-11).

Verse 11: “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” 

This verse encapsulates our new identity in Christ.

Paul then urges us to consider ourselves dead to sin but alive to God in Christ Jesus. He exhorts us not to let sin reign in our mortal bodies but to present ourselves to God as instruments of righteousness (verses 12-14). 

Verses 12-14 “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace.”

The apostle reminds us that we are not under law but under grace, which should lead to obedience rather than sin (verses 15-19).

Verse 16: “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?”

The chapter concludes with Paul contrasting the outcomes of serving sin versus serving God, emphasizing that the wage of sin is death, but the gift of God is eternal life in Christ Jesus (verses 20-23).

Verse 23: “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” 

An important Greek term in this chapter is “baptizo” (βαπτίζω) in verse 3, translated as “baptized.” According to Strong’s Concordance (G907), it means “to immerse, submerge; to make whelmed (i.e. fully wet).” Paul uses this term to describe the believer’s identification with Christ’s death and resurrection.

Another significant term is “douloi” (δοῦλοι) in verses 16, 17, 19, and 20, translated as “servants” or “slaves.” Strong’s Concordance (G1401) defines it as “a slave (literal or figurative, involuntary or voluntary).” Paul uses this term to illustrate the contrast between serving sin and serving God.

Chapter 6 builds on the concepts of justification and reconciliation introduced in previous chapters, exploring their practical implications for the believer’s life. It introduces the idea of the believer’s union with Christ and the resulting transformation, which Paul will develop further in subsequent chapters. The emphasis on living out one’s new identity in Christ sets the stage for Paul’s discussion of the struggle with sin in Chapter 7 and the work of the Holy Spirit in Chapter 8.

Romans Chapter 7 Summary:

Paul probes deeper into the believer’s relationship to the law, sin, and the inner struggle that comes with the new life in Christ. He uses the analogy of marriage to illustrate how we have been released from the law through our union with Christ. The chapter begins with Paul explaining that just as a woman is released from the law of marriage when her husband dies, we have been released from the law through our death with Christ. This enables us to serve in the new way of the Spirit, not in the old way of the letter (verses 1-6).

Verses 2-3: “For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.”

Verse 6: “But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.”

Paul then addresses the role of the law in revealing sin. He emphasizes that the law itself is holy, righteous, and good, but sin uses the law to produce death (verses 7-13). 

Verses 9-12: “For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good.”

This leads to a vivid description of the inner conflict between the desire to do good and the reality of sin still at work in the flesh (verses 14-23).

Verses 14-23: “For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.“

The apostle portrays this struggle as a war within himself, expressing frustration over his inability to consistently do what is right. He concludes by acknowledging that deliverance from this conflict comes through Jesus Christ (verses 24-25).

Verse 24-25a: “O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord.” 

These verses express the struggle with sin and the ultimate solution in Christ.

An important Greek term in this chapter is “nomos” (νόμος) used frequently throughout, translated as “law.” According to Strong’s Concordance (G3551), it means “law (through the idea of prescriptive usage), gen. (regulation), spec. (of Moses (incl. the volume); also of the Gospel), or fig. (a principle).” Paul’s extensive use of this term underscores the central role of the law in his discussion of sin and righteousness.

Another significant term is “sarx” (σάρξ) in verses 5, 18, and 25, translated as “flesh.” Strong’s Concordance (G4561) defines it as “flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred).” Paul uses this term to describe the seat of sinful desires in contrast to the spiritual nature.

This chapter builds on the concepts of our death to sin and new life in Christ introduced in Chapter 6, exploring the ongoing struggle with sin despite being under grace. It sets the stage for Paul’s triumphant description of life in the Spirit in Chapter 8, presenting the tension between our new identity in Christ and the ongoing presence of sin in the flesh.

Romans Chapter 8 Summary:

In Chapter 8 Paul expounds on our new life in the Spirit, contrasting it with life under the law and in the flesh. He emphasizes the assurance and hope that comes from being children of God and heirs with Christ. The chapter begins by declaring that there is no condemnation for those in Christ Jesus, as the law of the Spirit of life has set us free from the law of sin and death. Paul explains that what the law was powerless to do, God did by sending His Son (verses 1-4).

Verses 1-2: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”

The apostle then contrasts the mindset of the flesh with the mindset of the Spirit, emphasizing that those led by the Spirit are children of God. He describes the Spirit’s role in adoption, assuring believers of their status as God’s children and heirs with Christ (verses 5-17).

Verses 5-9: “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.”

Verse 14: “For as many as are led by the Spirit of God, they are the sons of God.”

Paul goes on to discuss the future glory awaiting believers, comparing present sufferings with the glory to be revealed. He describes all creation as eagerly awaiting this revelation of God’s children (verses 18-25).

Verses 18-19: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.”

The chapter concludes with a powerful affirmation of God’s love and our security in Christ, listing various trials and declaring that none of these trials can separate us from the love of God in Christ Jesus (verses 26-39).

Verse 28: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” 

This verse expresses God’s sovereign care for believers.

An important Greek term in this chapter is “pneuma” (πνεῦμα) used frequently, translated as “Spirit.” According to Strong’s Concordance (G4151), it means “a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ’s spirit, the Holy Spirit.” The frequent use of this term underscores the central role of the Holy Spirit in the believer’s new life.

Another significant term is “huiothesia” (υἱοθεσία) in verses 15 and 23, translated as “adoption.” Strong’s Concordance (G5206) defines it as “the placing as a son, i.e. adoption (figuratively, Christian sonship in respect to God).” This term is crucial to Paul’s discussion of believers’ new relationship with God.

Chapter 8 builds on the concepts introduced in previous chapters, presenting the triumphant life in the Spirit as the solution to the struggle with sin described in Chapter 7. It emphasizes the assurance and hope that come from being in Christ, setting the stage for Paul’s discussion of God’s sovereign plan for Israel and the Gentiles in the following chapters.

Romans Chapter 9 Summary:

Paul addresses God’s sovereign choice in election in chapter 9, focusing on Israel’s place in God’s plan. He expresses deep sorrow for his fellow Israelites who have not accepted Christ, while affirming God’s faithfulness to His promises (verses 1-5).

Verses 2-3: “That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:”

The chapter begins with Paul’s anguish over Israel’s rejection of Christ. He affirms Israel’s privileges as God’s chosen people but clarifies that not all who are descended from Israel are truly Israel. Paul uses examples from Israel’s history (Isaac and Ishmael, Jacob and Esau) to illustrate God’s sovereign choice in election (verses 6-13).

Verses 6-8 “Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.”

The apostle then addresses potential objections to God’s sovereignty, using the analogy of a potter and clay to emphasize God’s showing mercy or hardening as He chooses. He quotes from the prophets to show that God’s plan always included calling people from among the Gentiles and saving a remnant of Israel (verses 14-29).

Verse 16: “So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.“

Jos 11:20 For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses. 

Jer 18:3-6 Then I went down to the potter’s house, and, behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. Then the word of the LORD came to me, saying, O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel.

Hos 2:23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

Paul concludes by contrasting Israel’s pursuit of righteousness through the law with the Gentiles’ attainment of righteousness through faith, explaining that Israel stumbled over the “stumbling stone” of Christ (verses 30-33)..

Verse 33: “As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.”

This verse identifies Christ as the stumbling stone for Israel.

Isa 8:13-15 Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

An important Greek term in this chapter is “eklegomai” (ἐκλέγομαι) in verse 11, translated as “election.” According to Strong’s Concordance (G1586), it means “to select.” This term is crucial to Paul’s discussion of God’s sovereign choice.

Another significant term is “prothesis” (πρόθεσις) in verse 11, translated as “purpose.” Strong’s Concordance (G4286) defines it as “a setting forth, i.e. (figuratively) proposal (intention); spec. the showbread (in the Temple) as exposed before God.” Paul uses this term to emphasize God’s intentional plan in election.

This chapter probed into the complex issues of God’s sovereignty, particularly as it relates to Israel’s place in God’s plan. It sets the stage for Paul’s continued discussion of Israel’s current state and future hope in the following chapters.

Romans Chapter 10 Summary:

In Chapter 10 Paul continues his discussion of standing before God, emphasizing the importance of faith in Christ for salvation and the universal availability of this salvation (verses 1-4).

Verses 3-4: “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to everyone that believeth.”

The chapter begins with Paul expressing his heart’s desire for Israel’s salvation. He contrasts the righteousness that comes from the law with the righteousness that comes by faith in Christ. Paul quotes from the Old Testament to show that salvation is not about ascending to heaven or descending to the depths, but about the word of faith that is near (verses 5-8).

Verses 5-8: For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 

Deu 30:11-14 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

Pro 30:4-5 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou canst tell? Every word of God is pure: he is a shield unto them that put their trust in him. 

Paul then emphasizes that salvation is available to all who call on the name of the Lord, regardless of whether they are Jew or Gentile in the flesh. He stresses the importance of preaching the gospel for people to hear and believe (verses 9-15).

Verse 9-10: “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”

Verse 13: “For whosoever shall call upon the name of the Lord shall be saved.”

Paul concludes by addressing Israel’s response to the gospel, quoting from the Old Testament to show that God had foretold both the inclusion of the Gentiles and Israel’s unbelief (verses 16-21).

Verses 20-21: “But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.“

An important Greek term in this chapter is “telos” (τέλος) in verse 4, translated as “end.” According to Strong’s Concordance (G5056), it means “to set out for a definite point or goal; properly, the point aimed at as a limit, i.e. (by implication) the conclusion of an act or state (termination [literally, figuratively or indefinitely], result [immediate, ultimate or prophetic], purpose).” This term is crucial to understanding Paul’s statement about Christ being the end of the law for righteousness.

Another significant term is “rhema” (ῥῆμα) in verse 8, translated as “word.” Strong’s Concordance (G4487) defines it as “an utterance (individually, collectively or specially); by implication, a matter or topic (especially of narration, command or dispute).” Paul uses this term to emphasize the nearness and accessibility of the word of faith.

This chapter builds on the themes of faith and righteousness introduced earlier in the letter, applying them specifically to the question of Israel’s salvation. It emphasizes the simplicity and universality of salvation through faith in Christ, setting the stage for Paul’s discussion of God’s ongoing plan for Israel in Chapter 11.

Romans Chapter 11 Summary:

Paul addresses God’s ongoing plan for Israel in chapter 11, emphasizing that God has not rejected His chosen people and that their current hardening is part of His larger purpose to bring salvation to the Gentiles. The chapter begins with Paul asserting that God has not cast away His people, using himself as an example of a believing He refers to the concept of a remnant, citing Elijah’s experience to show that God always preserves a faithful few (verses 1-10).

Verse 1: “I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” 

1Ki 19:18 Yet I have left me seven thousand [remnant] in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.

Paul then explains that Israel’s stumbling has brought salvation to the Gentiles, which in turn is meant to provoke Israel to jealousy. He uses the analogy of an olive tree to illustrate how Gentile believers have been grafted into God’s people, warning them against arrogance and reminding them that God can also graft the natural branches (Israel) back in (verses 11-24).

Verse 11: “I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.”

Verses 17-21: “And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee.”

The apostle reveals the mystery that a partial hardening has come upon Israel until the full number of the Gentiles has come in, after which all Israel will be saved (verses 25-32). 

Verses 25-27 “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins.”

He concludes by marveling at the depth of God’s wisdom and knowledge in His plan of salvation (verses 33-36).

Verse 33: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” 

An important Greek term in this chapter is “porosis” (πώρωσις) in verse 25, translated as “blindness” or “hardening.” According to Strong’s Concordance (G4457), it means “stupidity or callousness.” This term is crucial to understanding Paul’s explanation of Israel’s current state.

Another significant term is “mysterion” (μυστήριον) in verse 25, translated as “mystery.” Strong’s Concordance (G3466) defines it as “a secret or ‘mystery’ (through the idea of silence imposed by initiation into religious rites).” Paul uses this term to introduce his revelation about God’s plan for Israel and the Gentiles.

Chapter 11 concludes Paul’s extended discussion of Israel’s place in God’s plan, which began in Chapter 9. It emphasizes God’s faithfulness to His promises and the intricacy of His plan for both Israel and the Gentiles. The chapter serves as a bridge between the theological exposition of the first 11 chapters and the practical exhortations that follow in the remainder of the letter.

Romans Chapter 12 Summary:

In chapter 12 Paul transitions from doctrinal teaching to practical application, urging us to live out faith in our daily life. He emphasizes the transformation of the mind and the proper use of spiritual gifts within the body of Christ. The chapter begins with Paul exhorting us to present our bodies as living sacrifices, holy and pleasing to God, as our spiritual act of worship. He urges us not to conform to the pattern of this world but to be transformed by the renewing of our minds as mentioned at the beginning of this study we must always keep the following in mind (verses 1-2).

Verse 1-2: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” 

These verses encapsulate the call to spiritual transformation.

Paul then discusses the diversity of gifts within the body of Christ, emphasizing that each member has a unique function. He encourages us to use our gifts in service to one another, listing various gifts and attitudes that should characterize the Christian community (verses 3-8).

Verses 3-8: “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.”

The apostle provides practical instruction on Christian living, including sincere love, hating evil, being devoted to one another, serving the Lord with zeal, being joyful in hope, patient in affliction, and faithful in prayer. He emphasizes the importance of blessing those who persecute, rejoicing with those who rejoice, and mourning with those who mourn (verses 9-16).

Verses 9-16: “Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; Not slothful in business; fervent in spirit; serving the Lord; Rejoicing in hope; patient in tribulation; continuing instant in prayer; Distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.”

The chapter concludes with exhortations to live at peace with everyone, not to take revenge, and to overcome evil with good (verses 17-21).

Verses 17-21 “Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.

An important Greek term in this chapter is “metamorphoo” (μεταμορφόω) in verse 2, translated as “transformed.” According to Strong’s Concordance (G3339), it means “to transform (literally or figuratively, ‘metamorphose’).” This term emphasizes the profound change that should occur in our lives.

Another significant term is “charismata” (χαρίσματα) in verse 6, translated as “gifts.” Strong’s Concordance (G5486) defines it as “a (divine) gratuity, i.e. deliverance (from danger or passion); (specifically) a (spiritual) endowment, i.e. (subjectively) religious qualification, or (objectively) miraculous faculty.” Paul uses this term to discuss the diverse spiritual gifts within the church.

Chapter 12 marks a shift in the letter from theological exposition to practical application. It emphasizes the lived-out implications of the gospel, focusing on personal transformation and community life. The principles outlined here set the tone for the remainder of the letter, where Paul continues to provide practical instruction for Christian living.

Romans Chapter 13 Summary:

Paul continues in chapter 13 his practical instructions for Christian living, focusing on our relationship to governing authorities and the importance of love as the fulfillment of the law. The chapter begins with Paul’s teaching on submission to governing authorities. He asserts that all authority is established by God, and therefore, resisting authority is equivalent to resisting God’s ordinance. Paul explains that rulers are God’s servants for good, and that submitting to them includes paying taxes and showing respect which are difficult for the man of sin (verses 1-7).

Verses 1-4: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.”

The apostle then transitions to the subject of love, presenting it as the overarching principle that fulfills all commandments. He quotes several of the Ten Commandments and summarizes them with the command to love one’s neighbor as oneself. Paul emphasizes that love does no harm to a neighbor and is therefore the fulfillment of the law (verses 8-10).

Verses 8-10: “Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.”

The chapter concludes with an exhortation to live in light of the approaching day of salvation. Paul urges us to cast off the works of darkness and put on the armor of light, behaving decently as in the daytime. He contrasts sinful behaviors with putting on the Lord Jesus Christ and not gratifying the desires of the flesh (verses 11-14).

Verses 11-14: “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.”

An important Greek term in this chapter is “exousia” (ἐξουσία) in verses 1-3, translated as “authority” or “power.” According to Strong’s Concordance (G1849), it means “privilege, i.e. (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely, magistrate, superhuman, potentate, token of control), delegated influence.” This term is crucial to Paul’s discussion of governing authorities.

Another significant term is “agape” (ἀγάπη) in verses 9-10, translated as “love.” Strong’s Concordance (G26) defines it as “love, i.e. affection or benevolence; specially (plural) a love-feast.” Paul uses this term to describe the kind of love that fulfills the law.

Chapter 13 builds on the practical instructions begun in Chapter 12, addressing specific areas of Christian conduct. It emphasizes our role to be a good citizen while maintaining primary allegiance to God. The chapter also reinforces the central importance of love in Christian ethics, connecting it directly to obedience to God’s law. The concluding exhortation to live in light of Christ’s return adds urgency to Paul’s instructions for holy living.

Romans Chapter 14 Summary:

In chapter 14 Paul addresses the issue of Christian liberty and the importance of not judging one another in matters of personal conviction. He focuses on maintaining unity within the church despite differences in practices but not to doubtful disputations. The chapter begins with Paul urging the strong believers to accept those whose faith is weak without quarreling over disputable matters. He uses examples of dietary choices and observance of special days to illustrate areas where Christians might differ in practice (verses 1-6).

Verses 1-4: “Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.”

The apostle emphasizes that each of us should be fully convinced in our own mind about these matters and that we ultimately stand or fall before our own master, God. Paul reminds us that whether we live or die, we belong to the Lord (verses 7-12).

Verses 7-10: “For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.”

He then warns against judging or looking down on fellow believers for their choices in these disputable matters. Instead, Paul encourages us to make every effort not to put a stumbling block in another’s way. He stresses that the kingdom of God is not about eating and drinking, but about righteousness, peace, and joy in the Holy Spirit (verses 13-18).

Verses 13-17: “Let us not therefore judge one another anymore: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.”

The chapter concludes with an exhortation to pursue what leads to peace and mutual edification. Paul advises that if someone’s actions might cause another to stumble, it’s better to abstain for the sake of the other’s conscience (verses 19-23).

Verses 19-23: “Let us therefore follow after the things which make for peace, and things wherewith one may edify another. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.”

An important Greek term in this chapter is “proskomma” (πρόσκομμα) in verse 13, translated as “stumbling block.” According to Strong’s Concordance (G4348), it means “a stub, i.e. (figuratively) occasion of apostasy.” This term is crucial to Paul’s discussion of not causing others to stumble in their faith.

Another significant term is “dialogismos” (διαλογισμός) in verse 1, translated as “doubtful disputations” or “disputable matters.” Strong’s Concordance (G1261) defines it as “discussion, i.e. (internal) consideration (by implication, purpose), or (external) debate.” Paul uses this term to refer to matters of personal conviction that should not divide believers.

Chapter 14 addresses the practical outworking of love and unity within the church, especially in areas where believers might disagree. It emphasizes the importance of maintaining unity while respecting individual consciences, and prioritizing the spiritual well-being of others above personal freedoms. This teaching complements the previous chapters’ instructions on Christian conduct and prepares for Paul’s concluding exhortations in the final chapters of the letter.

Romans Chapter 15 Summary:

Paul continues his discussion on unity within the church in chapter 15, emphasizing the importance of bearing with one another and glorifying God with one accord. He also shares his plans for ministry and travel. The chapter begins with Paul exhorting the strong to bear with the failings of the weak and not to please themselves. He uses Christ as the ultimate example of one who did not please himself but endured reproaches for the sake of others. Paul emphasizes that everything written in the past was written to teach us, so that through endurance and encouragement of the Scriptures, we might have hope (verses 1-4).

Verses 1-4: “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”

The apostle prays for unity among us, that we may glorify God with one mind and one voice. He reminds us that Christ became a servant to both Jews and Gentiles to bring about God’s promises and mercy (verses 5-13).

Verses 5-7: “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God.”

Verse 13: “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.“

Paul then transitions to discussing his ministry to the Gentiles. He expresses his confidence in the Roman believers’ goodness and knowledge, explaining that he has written boldly to them as a reminder. He describes his ambition to preach the gospel where Christ was not known and his plans to visit Rome on his way to Spain (verses 14-24).

Verses 15-19: “Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.”

The chapter concludes with Paul sharing his immediate plans to deliver a contribution to the poor in Jerusalem and requesting prayer for his journey and ministry (verses 25-33).

Verses 26-27: “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.”

An important Greek term in this chapter is “oikodomē” (οἰκοδομή) in verse 2, translated as “edification.” According to Strong’s Concordance (G3619), it means “architecture, i.e. (concretely) a structure; figuratively, confirmation.” Paul uses this term to emphasize building up one another in faith.

Another significant term is “plerophoreō” (πληροφορέω) in verse 13, translated as “fill” or “abound.” Strong’s Concordance (G4135) defines it as “to carry out fully (in evidence), i.e. completely assure (or convince), entirely accomplish.” This term underscores the fullness of hope Paul desires for believers.

Chapter 15 continues the themes of unity and mutual edification from previous chapters, grounding them in Christ’s example and God’s purposes for both Jews and Gentiles. It also provides insight into Paul’s missionary strategy and his relationship with the Roman church. The chapter serves as a bridge to the conclusion of the letter, combining theological reflection with personal information and plans.

Romans Chapter 16 Summary:

This final chapter of Romans primarily consists of personal greetings, final instructions, and a doxology. It provides insight into Paul’s relationships within the early church and his concern for unity and sound doctrine. The chapter begins with Paul commending Phoebe, a servant of the church in Cenchreae, to the Roman believers. He then proceeds to greet numerous individuals by name, including Priscilla and Aquila, who risked their lives for him, and many others who had labored in the Lord (verses 1-16).

Paul warns the believers to watch out for those who cause divisions and create obstacles contrary to the doctrine they have been taught. He advises them to be wise about what is good and innocent about what is evil (verses 17-20).

Verses 17-20: “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.”

The apostle then conveys greetings from his companions, including Timothy and others. He mentions Tertius, who wrote this letter as Paul dictated it (verses 21-23).

The chapter and the entire epistle conclude with a beautiful doxology, praising God for His wisdom and power to establish believers according to the gospel and the revelation of the mystery hidden for long ages past (verses 25-27).

Verses 25-27: “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ forever. Amen. Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.”

An important Greek term in this chapter is “diakonos” (διάκονος) in verse 1, translated as “servant.” According to Strong’s Concordance (G1249), it means “an attendant, i.e. (genitive case) a waiter (at table or in other menial duties); specially, a Christian teacher and pastor (technically, a deacon or deaconess).” This term is used to describe Phoebe’s role in the church.

Another significant term is “mysterion” (μυστήριον) in verse 25, translated as “mystery.” Strong’s Concordance (G3466) defines it as “a secret or ‘mystery’ (through the idea of silence imposed by initiation into religious rites).” Paul uses this term to refer to God’s plan of salvation, now revealed in Christ.

This chapter provides a personal touch to the letter, demonstrating the interconnectedness of the early church. It also reinforces key themes of the epistle, including unity, sound doctrine, and the revelation of God’s plan in Christ. The final doxology serves as a fitting conclusion to this profound theological treatise, tying together the major themes of God’s power, wisdom, and eternal purpose in Christ.

Summary of the Book of Romans:

The Epistle to the Romans, penned by the Apostle Paul, stands as a cornerstone of Christian doctrine and a profound exploration of God’s plan for mankind’s salvation. This letter, while addressed to the believers in Rome, offers a universal message that transcends time and culture. At its core, Romans presents a radical understanding of righteousness and salvation, emphasizing that these come not through man’s effort or personal faith, but through the faith of Jesus Christ Himself.

Paul meticulously unfolds the truth that Christ’s faithfulness and His indwelling presence in believers form the foundation of justification, sanctification, and ultimate glorification. The epistle begins by establishing the universal need for salvation, as all have sinned and fall short of God’s glory. It then presents justification by the faith of Christ, using Abraham as an example of God’s righteousness imputed through faith. Paul explores the concept of freedom from sin’s power through Christ’s indwelling Spirit, emphasizing that believers are dead to sin and alive in Christ. The apostle then addresses God’s sovereignty and Israel’s future, discussing God’s election, Israel’s temporary stumbling, and the inclusion of Gentiles in God’s redemptive plan. The latter part of the letter focuses on Christian living as a result of Christ in us, covering topics such as living as sacrifices, using spiritual gifts, submitting to authorities, and handling disputable matters with love. The epistle concludes with personal greetings and final instructions.

Key verses include: 

Romans 3:23 “For all have sinned, and come short of the glory of God;”

(Establishes the universal nature of sin)

Romans 6:23 “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

(Contrasts the consequence of sin with God’s gift of salvation)

Romans 5:8 “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”

(Illustrates God’s love and Christ’s sacrifice)

Romans 10:9-10 “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”

(Explains how to receive salvation)

Romans 10:13 “For whosoever shall call upon the name of the Lord shall be saved.”

(Affirms the availability of salvation to all who believe)

Romans 5:1 “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:”

(Describes the result of salvation)

Romans 8:1 “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.”

(Assures believers of their standing in Christ)

A significant Greek term in this epistle is “pistis Christou” (πίστις Χριστοῦ), often translated as “faith in Christ” but more accurately rendered as “faith of Christ.” This phrase is crucial because it emphasizes that our salvation is grounded in Christ’s faithfulness rather than our own faith, shifting the focus from man’s effort to God’s work in Christ.

Another important term is “dikaiosyne theou” (δικαιοσύνη θεοῦ), translated as “righteousness of God.” This phrase is significant because it encapsulates Paul’s understanding of how believers are made right with God through Christ’s work, not their own righteousness.

The book of Romans presents a transformative message that challenges traditional notions of religious observance and self-righteousness, replacing them with the life-giving reality of Christ in us, the hope of glory. It emphasizes that salvation comes not by works of the law or our faith, but through the faith of Christ and His indwelling presence. This salvation transforms our life, leading to righteous living empowered by Christ in us through the Holy Spirit. Romans thus offers a Christ-centered understanding of salvation and Christian living, grounded in God’s work in and through us rather than our effort. We are now commanded to fill up what is left behind of the afflictions of Christ and become a living sacrifice by the transforming of our minds.

Col 1:24-29 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. 

Rom 12:1-2 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.