Bereans of Trinity

In our previous lesson we discovered that God freely chose to call the Gentiles, who were not his people, his people. In today's lesson we find that in contrast only a few Jews, only a remnant, are among the people of God. This is the conclusion of the point Paul made in the early part of the chapter about not all the descendants of Abraham being true Israel. Is this point of Paul's something new, or does he have biblical warrant for his argument? What is the significance of Paul's use of the Greek word for seed? If God had not left such a seed, what would have happened? Paul begins to tell us now what it is that defines this remnant, as well as what constitutes the true people of God. How does Paul contrast the Gentile and Jewish approach to righteousness? What is important about the words "pursue" and "attain?" How did Gentiles attain righteousness? What hindered the majority of Israel from attaining righteousness? Why is the stone of Romans 9, I Peter 2, and Isaiah a stumbling block to some, but precious to others? What is the promise to those who believe in the stone? (59 min)

Having considered last week about the vessels Paul discusses in these verses, we return in this lesson to discover a bit more about those vessels, and then to study Paul's "what if" statement. What evidence do we have from this passage and others that the condition of being a vessel of wrath is not unchanging, but that a vessel of wrath can become a vessel of mercy? What are two different ways we might use a "what if" statement such as Paul uses here? How does Paul use it? What do we learn that God is every bit willing to do? Yet we learn that God has not done this. Why? What is the glory for which the children of Israel in Egypt were prepared as God waited on Pharaoh? How does Paul use the word "from" in verse 24? How does he use the word "called?" How does the story of Hosea's daughter and son give evidence that God can call some who are Gentiles His people? How does this passage shut the door on racism? (61 min)

Having established the right of the potter to make whatever kind of vessel he wishes from the clay, Paul now asks a "What if?" question. There are three entities in these verses, God, vessels of wrath, and vessels of mercy. In this lesson we take time to consider who and what are the vessels of wrath, and who and what are the vessels of mercy. What is the first most important thing we learn about the vessels of wrath? To what utility does God purpose to use these vessels? To what does the term "vessels of wrath" refer, their purpose or their condition? Who are the vessels of mercy? What is the utility to which God proposes to use such vessels? What is the difference between the preparation of the vessels of wrath and that of the vessels of mercy? Is the condition of being a vessel of wrath an immutable condition, or can such a vessel become a vessel of mercy? In our next lesson we will learn about how God uses these vessels. (61 min)

In this week's lesson, beginning in verse nineteen, Paul confronts an objection he anticipates that might be raised to the things he has said about God hardening and having mercy on whomever He wills. Before considering Paul's answer, it is important to understand what the mindset is of the person who would raise such an objection. How can we tell from the context what that mindset is? What is the actual objection that is being raised by this person? Why does Paul not clearly answer the objection, but rather responds to the person in what appears to be a harsh manner? In his response, Paul alludes to some passages from Isaiah. How are these passages relevant to the situation Paul is addressing? Paul introduces at this point an analogy of the potter and the clay. Before grasping Paul's point, it is important to understand how this common analogy is used throughout scripture. What are six important points that should be kept in mind about the scriptural use of the potter/clay analogy before attempting to understand what Paul has in mind in these verses? (63 min)

In this lesson we continue to consider what Paul says about God's hardening of Pharaoh, and then we go on to begin reflecting on Paul's response to the charge that God has no right to find fault with those He's hardened. Paul's choice to use Pharaoh as his example of God's hardening serves the purpose of foreshadowing something that he will argue in chapter eleven. What is that? When we encounter in this chapter the idea of God hardening people, why should this not take us by surprise? Is the hardening by God irrevocable? What are the two purposes we see for the hardening of recalcitrant sinners? What is the principle regarding human responsibility that the questions of verse nineteen are based upon? Why should we consider those questions more of a charge against God than legitimate questions? To what passages from the Old Testament does Paul allude in his response to these questions? In our next lesson we will continue to consider Paul's answer to these questions and his use of the potter and clay analogy. (57 min)

Picking up where we left off last week, what approach is Paul using in order to convince his readers that there is a true spiritual Israel which is distinct from ethnic Israel? How far has Paul progressed in his argument? God has chosen to show mercy to the nation of Israel, while at the same time he has excluded Edom (the descendants of Esau). This raises the question of whether or not God is just in making such choices. What two events in the history of Israel does Paul use to buttress his argument that God is just? Do these verses completely resolve the question? What is the background in the history of the Jews to God's words to Moses about to whom He shows mercy? How does this demonstrate that mercy is up to God and not man? Why does Paul next use the illustration of Pharaoh? What does Paul mean when he refers to Pharaoh being "raised up?" What happened before God hardened Pharaoh's heart?What would not have happened had Pharaoh not been hardened by God? What has Paul not discussed in this chapter so far? (60 min)

If, as we saw in our last lesson in Romans 9:1-5, Israel seems to have lost out on the blessings that were once hers, can we conclude then that God's word has failed? This is the issue Paul addresses in this week's lesson. What is Paul specifically referring to when he speaks of God''s word? What is the idea of failing that Paul introduces? What is God's purpose for Israel? In Romans 9-11 Paul speaks of two different Israels. In verses 1-5, of what Israel does he speak? The other Israel he writes about is what we refer to as the true spiritual Israel. In some places Paul speaks of the true Israel or descendants of Abraham as being the whole church, Jews and Gentiles. This is not the case here. How do we know this? What is he referring to? How does Paul prove his point that not all the descendants of Israel are the true spiritual Israel? What are the two promises Paul cites which limit true Israel to less than all the descendants of Abraham and Isaac? Of what does God speak when He gives his promise to Rebekah concerning what she is experiencing in her womb? How do we know that this passage is not addressing God's dealing with individuals, but with nations or groups of people? What does God mean when He says "Jacob have I loved, but Esau have I hated?" What is the main point that Paul seeks to establish in Romans 9-11, and how will we know if he succeeds? (62 min)

In this lesson we begin our study of Romans 9-11. People view these chapters from a variety of perspectives, and some simply avoid studying them because of the difficulties they present. What are some of the questions we are confronted with in these chapters? Are these three chapters an appendix to Paul's main thrust in Romans, or do they contain matters that directly relate to that emphasis? Is Paul concerned here chiefly with issues pertaining to individual salvation, or does he have something else in view? How can one be careful, when interpreting specific verses or points in these chapters, to ensure that he or she is finding the right interpretation? What two groups of people does Paul concern himself with in these chapters? As Paul opens his discussion in 9:1-5, why is he so insistent that he is telling the truth? Paul speaks of his "great sorrow" and his "unceasing grief." What is he so sorrowful about? To what extreme can Paul imagine going in order to alleviate his sorrow? What does scripture say about such a suggestion? How can Paul's remarks in this passage be likened to looking on the ruins of a great civilization? (69 min)

In these verses Paul continues his concluding thoughts on the security of the child of God in God's love. When we are saved we receive the promise of eventually being glorified with Christ. Yet between those two events we encounter numerous adversities, many of them very severe. What does Paul mean when he says that through all of those things we are more than conquerors? What is it that ensures our overwhelming victory through sufferings? If God's heart is moved when He sees people suffer, as we know it is, then what is it about sufferings that Paul suggests someone might think would separate them from the love of God. How do we know that that will not separate us from His love? This brings up a troubling question, however, which Paul will go on to answer in the following chapters: If God's children are forever secure in HIs love, then what about the Jews, hasn't God rejected them? (66 min)

Having settled the issue that our sin no longer imperils the believer's safety in God's love, Paul now turns his attention to the circumstances and persons in our life whom we might fear could rob us of God's love. Paul's own life provides an evidence of what he tells us in these verses. What did God make clear about Paul’s future life as a Christian to Ananias? What did Paul mean in his second letter to the Corinthians when he wrote about always carrying in his body the death of Christ? What was the outcome for the Corinthians of Paul's experience of "dying daily?" Was Paul exaggerating when he wrote about the extent of his struggles? Were all of Paul's afflictions a direct result of persecution, or did they include other things. If Jesus promised that if we seek God's kingdom first, all "these things" that we need will be provided, how do we account for the fact that Paul at times experienced hunger, thirst, and exposure? What is the importance of Paul's quote from Psalm 44 about being put to death all day long? (58 min)