Bereans of Trinity

In order to demonstrate his point about righteousness from the life of Abraham, Paul uses an example from David in the Psalms. However, in David's case, it was not something that was credited to him, but something that was not credited to him. David says such a person is blessed. Paul then addresses the question of what kinds of people are blessed in this way. What is the importance of the timing of Abraham's circumcision to this issue? How long after he was credited with righteousness did God tell Abraham to be circumcised. Given what circumcision is a sign of, why did God wait so long? What does it mean that Abraham is the father of those who believe? (43 min.)

We continue in this lesson the lesson begun last week about boasting, works, and faith. If the first reason is because all have sinned, what is the second reason why everyone must be justified by faith? Why was it necessary for Paul to prove his point by using the example of Abraham? When Paul says "not before God," is he speaking of it being acceptable for Abraham to boast before men? What is the back story for the verse about Abraham that Paul quotes from the Old Testament? What is the problem with thinking about justification being the result of Abraham's works? What is possible for the problem justified by believing in God to not do and and still be justified? (50 min.)

In this passage Paul makes a major shift in his presentation, leaving behind some of the themes that have dominated his arguments so far. Now he shifts to the primary subject of justification by faith, which will occupy his attention through chapter four. What is the fine line that Paul finds himself having to walk in this passage? What is syncretism, and how does it happen? How does the question about boasting in this passage arise? Would Paul's imaginary opponent really ask something like this? How is Paul using the word "law" in these verses? What is it that excludes boasting? If believing is something we do, then is it a work? How can works and faith be mutually exclusive? (52 min)

Our passage in this lesson emphasizes the public display of Jesus as a "propitiation" What is propitiation? Why do some translators prefer the word "expiation?" How is the Greek word that is translated here used throughout the Greek version of the Old Testament? How is that significant to understanding this passage? What is the mercy seat? What actually happened those many years of High Priests offering sacrifices at the mercy seat? What does Paul mean by speaking of God "passing over" sins in the past? What is the problem with God declaring sinners to be righteous? How is the public display of Christ on the cross different from the mercy seat in the Old Testament? Why is this so important? (54 min)

Today's passage begins with two of the most wonderful words in Scripture: "but now." How does Paul intend us to understand these words, logically or temporally? What is the righteousness of God of which Paul speaks here and back in Romans 1:17? What do justification and righteousness have in common? How does the righteousness of God differ from what Paul calls "his righteousness" in verses 25 and 26? Why does Paul refer twice in one sentence to receiving the righteousness of God by faith? Is he arguing in a circle? What is the standard or mark that we have all missed when we sinned? How do Adam and Eve demonstrate this to us? How does God provide justification for us, and how does this contrast with his wrath at our sin? (51 min)

In this lesson's passage Paul reaches the grand finale of his argument about the universal condition of man. We begin to learn some important things about sin that will become more clear throughout Romans. In what way do the Jews have an advantage, and in what way are they on the same plane with everyone else? What is significant about Paul's use of the singular form of the word "sin?" What is implied by Paul's use of the word "under?" In Paul's selection and arrangement of verses he quotes from the Old Testament, what are the two kinds of relationship that he shows are impacted by sin? What are the two aspects of the extent of sin which these verses point out? When we speak of "total depravity" what do we not mean, and what do we mean? How does the Law stop our mouths when we are indicted before God? (52 min)

Backed into a corner by Paul's arguments concerning the Law and Circumcision, Paul's imaginary challenger attempts to show that Paul's message leads to unacceptable conclusions about God. By this point in Paul's "diatribe," who might Paul actually be envisioning as his opponent? What are the four questions presented against Paul's Gospel? What are the four things about God that Paul is accused of undermining? Does Paul believe that there is any real advantage to being Jewish? How are we today sometimes guilty of the same errors that Paul exposes in the thinking of his Jewish opponent? How does Paul successfully defend the character of God while maintaining his position regarding the Law and Circumcision? (58 min)

After getting our bearings once again in the flow of Paul's case, we consider in this lesson his response to the Jew's reliance on circumcision. What was the purpose of circumcision? What value did Paul see in circumcision for the Jew who kept the Law? What value did it have for the one who transgressed the Law? What are the two "hypothetical" characters Paul sets before us in this passage? What essentially happens for the uncircumcised person who keeps the Law of Moses? What becomes the relationship of the uncircumcised keeper of the law with the circumcised transgressor? What are the four distinct ways that scripture speaks of someone being the descendant of Abraham or the "seed" of Abraham? How is the fourth way both a new and old way of looking at things? What is Paul saying, and not saying, when he speaks of being a Jew as an internal thing? What implications does Paul's dismissal of circumcision as effective for redemption have upon us today? (58 min)

Paul continues to tighten his net around even the most convinced moralists, in this case the Jews. What does it mean to be a Jew? Is Paul speaking as an anti-Semite or as one who has discounted the significance of being Jewish? What are the two supports the Jew believes keep him in right standing with God? What are the five privileges Paul attributes to being a Jew? Additionally, what are the four prerogatives that the Jew possessed? In his imagined dialog with a Jewish moralist, what would have likely been the response of his imagined Jew to the things Paul listed in verses seventeen through twenty? How does Paul "lower the boom" on the Jewish moralist? What is the result among non-Jews to the disobedience of the Jew to the Law. How can this passage, clearly written with Jews in mind, apply to us today? (59 min)

Paul continues his argument that the moralist is also guilty before God. Having regarded lightly the patience and forbearance of God, he or she is storing up wrath for themselves. When will that wrath be experienced? By what standard will God judge all men and women? How does the Jew and Gentile differ in what they know about right and wrong? Does God judge the Jew differently than he judges the Gentile? In what different ways does Paul use the word "law" in Romans? Does Paul teach in this passage that a person can be saved by being good? What mistake does the moralist make in thinking that his sins are minor and hidden? What kind of sins did Jesus teach that God would judge? Who will be the final judge? (56 min)