Bereans of Trinity

How can it be that if Israel has failed that Paul can expect that at some time in the future it will once again be included among God's people? This a question Paul now sets out to answer. But it is important to remember that in these verses he is addressing himself to Gentiles particularly, because he has something very important to say to Gentile believers. What does he mean by referring to Gentiles as being of a "wild olive?" Who are the ones with whom those of us who are grafted in are partaking? What is it we are partaking of? What warning does Paul give to the Gentiles regarding how they view Israel? Why is this warning necessary? Why were the "natural branches" broken off? How is it significant that Paul's use of the pronoun "you" when referring to Gentiles is always in the second person singular rather than plural? How do we know that, as severe as Paul's warning is, it does not teach that an individual believer can lose his or her salvation? How does the history of the Gentile church validate Paul's warning about being broken off? (53 min)

Understanding now that, except for a small remnant, Israel as a whole has refused the Gospel and been hardened, another question arises. Has Israel's stumbling over the Stumbling Stone been a total falling from which there will never be a recovery? It is this question Paul addresses in the verses in this lesson. Paul's emphatic response is negative, but what is the basis for his confidence that they have not permanently fallen? Why does Paul speak of the Gentles experiencing salvation due to Israel's transgression? What does Paul expect the Gentiles' salvation to do to the Jews? How is Paul using the idea of jealousy here? What two aspects of Israel's stumbling does Paul mention? What is the impact of these two aspects? Why does Paul make a point that he is addressing himself to Gentiles in these verses? What is the rejection and acceptance that he speaks of here? What is the "life from the dead" that he refers to? What is the wonderful future that we can expect for Israel, and why does it matter to Gentile believers? (54 min)

In this passage Paul continues explaining why we know that God has not rejected Israel. He offers to us the historical evidence in the account of Elijah's complaint to God about Israel. What had prompted Elijah's complaint? What did God say was going to happen in Israel after Elijah's return? What was the basis for God preserving alive a remnant in Elijah's day? Why does Paul change the future tense of God's words to the past tense? What was the basis of God's choice to preserve a remnant in Israel in the days of Paul? What are the two categories of which Paul speaks in this passage? In which of these two categories do we know that Paul classifies faith? What does this passage teach, and what does it not teach? (55 min)

The Apostle Paul, having demonstrated that Israel's unbelief is due only to her own disobedience and obstinacy, he now addresses the question of whether or not Israel has been rejected by God. In this passage we are introduced to the concept of the remnant. What is an important distinction to keep in view when Paul is speaking about Israel? What are the reasons Paul gives for knowing that Israel has not been rejected by God? What is Paul trying to tell us when he speaks of his being an ethnic Israelite? When he says that Israel is foreknown by God, of which Israel does he speak, ethnic Israel or the remnant? Why is an understanding of God's transcendence critical in understanding His foreknowledge? What are the two meanings which are offered for foreknowledge? How can we know which one is correct? How does God's foreknowledge prove that God has not rejected Israel? What encouragement can we take from this reality? (59 min)

Picking up where we left off three weeks ago, we find Paul answering the question of why it is that the Jews have not believed the Gospel. Have they never heard? Have they not understood? To each of these questions Paul answers emphatically that those were not the problem. When God says that he will provoke the Jews to jealousy, is this some random judgment of God, or is there some precedent why He has chosen this particular course? How does Paul know that the Jews have heard the gospel? Why does Paul use the verse from Psalm 19 the way he does? Had the Gospel really been preached in all the world, as Paul claims? How do we know, according to Paul, that the Gospel was not too difficult for the Jews to understand? If the Jews had heard and had understood the word of faith, what explanation does Paul give for their not believing? What does this tell us about the grace of God? (57 min.)

Having established that salvation is available to all who call on the name of the Lord, Paul now sets forth the necessary things that must occur for someone to call on God. This passage has two important messages for us. One is the primary thing that Paul is communicating. The second, and incidental message, pertains to the church's imperative of evangelism and missions. Why is Paul explaining what is necessary for someone to call on God? Is the believing mentioned in verse 14 different from that mentioned in verse 11? Why is it necessary for someone to hear? When Paul speaks of a preacher, how is his concept of a preacher different from what we often think of today? Why does a preacher need to be sent? Now we know what must occur before someone can call on God, yet we discover that Israel has not called on God. What has gone wrong in this process? (52 min)

In this lesson we are wrapping up our study of verses 5-13, in which Paul sets out how the righteousness of faith differs from the righteousness of the Law. How do we know that Paul is not intending to make a strong distinction between the faith of the heart and the confession of the mouth? When Moses speaks of the mouth and the heart, what is his point? How do we know that Paul does not intend us to see the acquiring of righteousness as distinct from salvation, or confession as distinct from believing? What is the underlying foundation to the assertion that whoever believes will be saved?. In what way is there no distinction between Jew and Greek (Gentile)? On what basis does Paul claim there is no such distinction? How did the Jews view the difference between themselves and the Gentiles? If the objective universal lordship of Jesus is the basis of Paul's argument about Jews and Gentiles, what else can we infer from it? (57 min.)

In this lesson we continued our consideration of what the righteousness based on faith says. What are some of the pitfalls we need to avoid in understanding what Paul is saying in this passage? What are the two themes that run parallel through this passage? What is significant about the confession that Jesus is Lord? What is the difference between subjective and objective lordship, and which one is Paul addressing here? What were the two other confessions with which the believers in Rome would have been familiar? How does this confession pertain to those other confessions? How is confessing Jesus is Lord related to calling on the name of the Lord? (55 min)

This lesson is the first in a look at this passage, in which Paul explains more of how and why Christ is the end of the Law for righteousness to those who believe. Paul demonstrates how Law righteousness and faith righteousness are different by showing how they say different things. What does he tell us that law righteousness says? What it the context of the passage from Leviticus to which he refers? How does Paul use that passage? When he tells us what faith righteousness says he uses passages from Deuteronomy. What is the context of those two passages? How does Paul's citation of those passages differ from the actual passages? What are some of the ways that Paul's use of these passages are viewed? Why does Paul use the idea of the abyss in the place of Deuteronomy's use of the idea of the sea? Having laid a foundation for understanding this passage, next week we will examine more fully what the righteousness based on faith says, which Paul says is the message he preaches. (55 min)

Paul continues in this passage his explanation of what happened that caused Israel's failure to attain righteousness. He begins by renewing his emphasis on the love and burden he had for the salvation of the Jewish people. In view of what Paul had experienced at the hands of his Jewish opponents, how is this burden significant? How is Paul's own story a personification of the story of the nation of Israel. What is significant about Paul saying that in respect to the Law he had been a Pharisee? In spite of their zeal, what did Israel lack? What did Paul have to relinquish in order to gain Christ and the righteousness of God? What does Paul mean when he speaks of Christ being the end of the Law for righteousness to all who believe in Him? (54 min)