Revelation 8-11 Seven Trumpets Sound

Revelation 8-11 Seven Trumpets Sound

TMS Philippians 2:3-4 Other-centeredness

Phil 2:1 Therefore if there is any consolation in Christ, if any comfort of love,

if any fellowship of the Spirit, if any affection and mercy,

2 fulfill my joy by being like-minded, having the same love,

being of one accord, of one mind.

3 Let nothing be done through selfish ambition or conceit,

but in lowliness of mind

let each esteem others better than himself.

4 Let each of you look out not only for his own interests,

but also for the interests of others.

5 Let this mind be in you which was also in Christ Jesus,

Observations: 2:3-4 Because of what we have in union with Christ, believers have a basis for unity. That unity is developed by considering others as more important than ourselves, and destroyed by selfish ambition (wanting what we want without regard for how it affects others) and conceited behavior (literally “vain/empty glory”). The trick to considering others more important than ourselves is recognizing that when it comes to being rewarded (as Christ was in the rest of the chapter, whose mindset we are exhorted to embrace) they are. Jesus said that if we wanted to be great, we needed to be a servant of others. It was because of His service of all (Phil 2:9) that God exalted Him above all. So we don't totally neglect our needs (if we do, we will not be in any condition to serve others), but we look out for what is in their best interest, even if it means sacrificing our desires (definition of love). God will make it up to us.

Application: Loving our neighbor as ourselves means looking out for their interests and benefits to at least the degree that we do so for ourselves.

Prayer: Lord, help me develop a sensitivity to the needs of others, and recognize the importance of serving them as You have me. Amen.

Revelation 8-11 This section covers the seven trumpet judgments which comprise the seventh seal on the title deed to the earth. The judgments result in the destruction of a third of the earth and half of its population. The cumulative effect of the catastrophes should cause those experiencing the Tribulation to repent, but not many do. Two witnesses testify to the nation of Israel with fire and plagues; when their ministry is concluded, they are overcome by the Beast and killed, but God resurrects them and calls them to heaven. The seventh trumpet sounds and the kingdom of the world becomes the Kingdom of God. John is seeing individual events, in sequence. All these events are obviously future, and are specific, not mere symbols for the general triumph of good over evil.

Revelation 8 Trumpets and Woes

8:1 When he opened the seventh seal, there was silence in heaven for about half an hour. 2 I saw the seven angels who stand before God, and seven trumpets were given to them. 3 Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. 4 The smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand. 5 The angel took the censer, and he filled it with the fire of the altar, and threw it on the earth. There followed thunders, sounds, lightnings, and an earthquake. 6 The seven angels who had the seven trumpets prepared themselves to sound.

7 The first sounded, and there followed hail and fire, mixed with blood, and they were thrown to the earth. One third of the earth was burnt up, and one third of the trees were burnt up, and all green grass was burnt up.

8 The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood, 9 and one third of the living creatures which were in the sea died. One third of the ships were destroyed.

10 The third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of the waters. 11 The name of the star is called "Wormwood." One third of the waters became wormwood. Many people died from the waters, because they were made bitter.

12 The fourth angel sounded, and one third of the sun was struck, and one third of the moon, and one third of the stars; so that one third of them would be darkened, and the day wouldn’t shine for one third of it, and the night in the same way. 13 I saw, and I heard an eagle, flying in mid heaven, saying with a loud voice, "Woe! Woe! Woe for those who dwell on the earth, because of the other voices of the trumpets of the three angels, who are yet to sound!"

Observations: 8:1-6 When the seventh seal is opened, there is silence. It could signify a pause in the progression, or emphasize the impending doom. In the OT there was a pause between the sacrifices being offered, and the incense and prayers being offered. Seven angels with trumpets are revealed in the seventh seal. Then in a scene very similar to Ezekiel 10 (when the glory departed from the temple) an angel took coals from the altar and scatters them on the earth, followed by all kinds of disasters. It's possible that the judgments are in response to the prayers of the saints who are being persecuted during the Tribulation or who had been previously martyred (cf Rev 6:10).

8:7 The first trumpet results in a third of the earth and its vegetation being destroyed.

8:8-9 The second trumpet summons something like a burning mountain which destroys a third of the seas and ships.

8:10-11 The third trumpet causes a great star to fall, named Wormwood, which poisons a third of the rivers and streams and results in many deaths, of an unspecified number of people.

8:12-13 The fourth trumpet wipes out a third of the sun, moon, and stars. An eagle (could also be translated “vulture”) flies by with more bad news, a triple “Woe” for those who dwell on earth. Woe means bad news. There are some double woes (Exek 16:23), but this is triple woe is really bad news for the people, since they will be harmed directly.

Application: Judgment comes from the presence of God as a function of His justice. Just like He destroyed the OT temple for the Israel's rejection of Him, so too, He destroys the nations and earth for rejecting His revelation.

Prayer: God, may I live so that I experience Your blessings rather than Your cursings. Amen.

Revelation 9 Torment and Death of Sinners

9:1 The fifth angel sounded, and I saw a star from the sky which had fallen to the earth. The key to the pit of the abyss was given to him. 2 He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit. 3 Then out of the smoke came forth locusts on the earth, and power was given to them, as the scorpions of the earth have power. 4 They were told that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only those people who don’t have God’s seal on their foreheads. 5 They were given power not to kill them, but to torment them for five months. Their torment was like the torment of a scorpion, when it strikes a person. 6 In those days people will seek death, and will in no way find it. They will desire to die, and death will flee from them. 7 The shapes of the locusts were like horses prepared for war. On their heads were something like golden crowns, and their faces were like people’s faces. 8 They had hair like women’s hair, and their teeth were like those of lions. 9 They had breastplates, like breastplates of iron. The sound of their wings was like the sound of chariots, or of many horses rushing to war. 10 They have tails like those of scorpions, and stings. In their tails they have power to harm men for five months. 11 They have over them as king the angel of the abyss. His name in Hebrew is "Abaddon," but in Greek, he has the name "Apollyon." 12 The first woe is past. Behold, there are still two woes coming after this.

13 The sixth angel sounded. I heard a voice from the horns of the golden altar which is before God, 14 saying to the sixth angel who had one trumpet, "Free the four angels who are bound at the great river Euphrates!" 15 The four angels were freed who had been prepared for that hour and day and month and year, so that they might kill one third of mankind. 16 The number of the armies of the horsemen was two hundred million. I heard the number of them. 17 Thus I saw the horses in the vision, and those who sat on them, having breastplates of fiery red, hyacinth blue, and sulphur yellow; and the heads of lions. Out of their mouths proceed fire, smoke, and sulphur. 18 By these three plagues were one third of mankind killed: by the fire, the smoke, and the sulphur, which proceeded out of their mouths. 19 For the power of the horses is in their mouths, and in their tails. For their tails are like serpents, and have heads, and with them they harm.

20 The rest of mankind, who were not killed with these plagues, didn’t repent of the works of their hands, that they wouldn’t worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk. 21 They didn’t repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts.

Observations: 9:1-12 The last three trumpets of the seventh seal are the three “Woes” the eagle announced. When the fifth angel sounded the trumpet, John saw a star which had fallen to the earth. The key to the pit of abyss was given to the “star” and he opened the pit to let loose a swarm of “locusts.” The pit is the temporary prison of demonic angels (2Pt 2:4; Jude 6) and the beast (11:7); Satan will spend a 1,000 years there (20:3) before being tossed into the lake of fire. It turns out the “locusts,“ like something out of a horror movie, have the power to sting like scorpions and torment (but not kill) those who don't have God's mark on their foreheads (7:3-8), for five months. It will be so bad, people will want to die, but death will elude them. A swarm of locust was impossible to stop or evade. The “locusts” appear like warhorses, with crowns and flowing hair; they sting humans and follow a leader, so they are not your basic garden variety locusts, but rather demonic creatures (cf Joel 2:4-6 Day of the Lord). The leader's name means “Destroyer” but is probably not Satan, who makes his grand entrance in chapter 12. The eagle (or perhaps John) makes an editorial comment: “one down, two to go.”

9:13-19 The sixth angel sounded and a voice from the horns of the altar (where a sacrifice was usually bound) instructs the four bound angels (probably not those in 7:1 due to location differences, and only fallen angels are recorded as being bound), be let loose to kill a third of the earth's population. A quarter of those living on earth after the Rapture had been killed in the fourth seal judgment (Pale Horse -6:8). The timetable of their release had been planned down to the specific hour. Neither man's sin, nor rejection of Christ was a surprise to God. We're not given any information as to when the fallen angels were bound (but it's most likely it happened when Satan rebelled), nor are we given the significance of the specific time in history. John hears that there are two hundred million horsemen, which he then sees spewing three plagues out of their mouths to kill a third of mankind. Like the locusts, these are demonic beings, under control of the four previously bound fallen angels.

9:20-21 The purpose of these judgments is to execute judgment on those who were rejecting God, but even though people were experiencing wrath, they didn't repent of their idolatry, murders, sorceries, immorality, nor thefts (sins against God and man). Some people just don't learn.

Ezekiel 18:32 For I have no pleasure in the death of anyone who dies," declares the Lord GOD. "Therefore, repent and live."

Application: God doesn't delight in the death of sinners, but will discipline them unless they repent. Learn at the low volume, and from the mistakes of others.

Prayer: God, may I be sensitive to Your will and discipline, so I am quick to repent when erring. Amen.

Revelation 10 The Little Book of Revelation

10:1 I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire. 2 He had in his hand a little open book. He set his right foot on the sea, and his left on the land. 3 He cried with a loud voice, as a lion roars. When he cried, the seven thunders uttered their voices. 4 When the seven thunders sounded, I was about to write; but I heard a voice from the sky saying, "Seal up the things which the seven thunders said, and don’t write them." 5 The angel whom I saw standing on the sea and on the land lifted up his right hand to the sky, 6 and swore by him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there will no longer be delay, 7 but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets.

8 The voice which I heard from heaven, again speaking with me, said, "Go, take the book which is open in the hand of the angel who stands on the sea and on the land." 9 I went to the angel, telling him to give me the little book. He said to me, "Take it, and eat it up. It will make your stomach bitter, but in your mouth it will be as sweet as honey." 10 I took the little book out of the angel’s hand, and ate it up. It was as sweet as honey in my mouth. When I had eaten it, my stomach was made bitter. 11 They told me, "You must prophesy again over many peoples, nations, languages, and kings."

Observations: 10:1-7 John sees a mighty angel with a glorious appearance set a foot on land and the other on the sea. In his hand is a little book/scroll, that was for the entire world to hear (land and sea). The angel cried out with a loud voice and seven thunders replied. John was forbidden to record what he heard. Apparently God is not going to reveal everything until it happens, which might have something to do with the timing of the return of Christ to earth. The angel swears by the Creator that there will no longer be a delay, but that in the days of the sounding of the seventh angel, the mystery of God will be completed/brought to fulfillment, as He declared to the prophets. This is a reference to the establishment of the Millennial Kingdom of the Messiah, which occurs at the seventh trumpet (11:15). The mystery (Eph 1) was to sum up everything under the headship of the Messiah which at this juncture is still future.

10:8-11 John gets told to eat the book, which was sweet to his taste, like honey, but gave him a bitter stomach ache. Like Ezekiel (3:1-11) the word of God was sweet to those receptive to Him, but when they sought to share it with others, they were rejected by them. John is given the revelation (rest of the book) which tells of the triumph of Christ, but it too, until this day, is rejected by most.

Application: Our belief and witness must be based upon God's revelation, which must become part of our lives.

Prayer: Heavenly Father, I want Your word to be an integral part of all that I do and say. Amen.

Revelation 11 Two Witnesses and the Seventh Trumpet

11:1 A reed like a rod was given to me. Someone said, "Rise, and measure God’s temple, and the altar, and those who worship in it. 2 Leave out the court which is outside of the temple, and don’t measure it, for it has been given to the nations. They will tread the holy city under foot for forty-two months.

3 I will give power to my two witnesses, and they will prophesy one thousand two hundred sixty days, clothed in sackcloth." 4 These are the two olive trees and the two lampstands, standing before the Lord of the earth. 5 If anyone desires to harm them, fire proceeds out of their mouth and devours their enemies. If anyone desires to harm them, he must be killed in this way. 6 These have the power to shut up the sky, that it may not rain during the days of their prophecy. They have power over the waters, to turn them into blood, and to strike the earth with every plague, as often as they desire. 7 When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them, and kill them. 8 Their dead bodies will be in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified. 9 From among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb. 10 Those who dwell on the earth rejoice over them, and they will be glad. They will give gifts to one another, because these two prophets tormented those who dwell on the earth. 11 After the three and a half days, the breath of life from God entered into them, and they stood on their feet. Great fear fell on those who saw them. 12 I heard a loud voice from heaven saying to them, "Come up here!" They went up into heaven in the cloud, and their enemies saw them. 13 In that day there was a great earthquake, and a tenth of the city fell. Seven thousand people were killed in the earthquake, and the rest were terrified, and gave glory to the God of heaven.

14 The second woe is past. Behold, the third woe comes quickly. 15 The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!" 16 The twenty-four elders, who sit on their thrones before God’s throne, fell on their faces and worshiped God, 17 saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. 18 The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your bondservants the prophets, their reward, as well as to the saints, and those who fear your name, to the small and the great; and to destroy those who destroy the earth." 19 God’s temple that is in heaven was opened, and the ark of the Lord’s covenant was seen in his temple. Lightnings, sounds, thunders, an earthquake, and great hail followed.

Observations: 11:1-2 Like Ezekiel in chapter 40, John is told to measure the temple. This is not the Millennial temple which Ezekiel measured, because the outer court of this temple and the Holy City is given to the nations/Gentiles to trample for 42 months. No such fate befalls the Millennial Temple and City, since they are set up after Christ returns. According to Daniel 9:27, the Anti-Christ will make a covenant with the nation of Israel (after the Rapture, and at the beginning of the Tribulation) which will allow them to rebuild the temple. Halfway through the seven year Tribulation (42 months) the Anti-Christ will break his covenant with the nation of Israel and Gentiles will trample the courts of the temple and the Holy City (for another 42 months). The act of measuring the temple, altar, and those who worship is probably a reference to God's ownership (and thus protection) of them, since John is instructed to not measure the part that the nations will defile.

11:3-14 The temple reference leads into two Spirit empowered witnesses. The lampstands symbolized the light of witnesses to God, which was the role the nation was supposed to play. The design of lampstands was such that they were fueled by oil of the trees (symbolizing never-ending supply, and thus ever-present witness). The two witnesses of this chapter were prophesied in Zechariah 4:11-14. The oil is usually a symbol of the Holy Spirit, who empowers the witness (cf. Acts 1:8). These two witness aren't identified in the text. Elijah and Enoch are two frequently mentioned candidates since neither of them died during their time on earth. Malachi 4:5 prophesied that Elijah return before the Messiah (cf Mt 11:14). Elijah also appeared with Moses on the Mount of Transfiguration (Mt 17:2). The wearing of sackcloth was a mourning over loss and a prophetic call to repentance. The two witnesses would be able to call down fire to protect themselves (as did Elijah in 2Kings 1:10-14). The length of their ministry matches the length of the drought in Elijah's day, so he's the most likely to be a witness to the Jews during the second half of the Tribulation. Enoch is my choice for the second witness (since people are only suppose to die once, and Moses was already dead -Heb 9:27). Enoch had also prophesied of end time events (Jude 1:14). It really doesn't matter who they were, but what does matter is that God still calls the Jewish nation to repentance even in the midst of judgment. The other noteworthy dynamic, is that God let's His servants be overcome by evil (the Beast) when, but not until, their job is done. Then, after they are killed (and the whole town celebrates), God brings them back to life, using their death to glorify Himself. God resurrects them, and calls them up to heaven. He destroys 7000 people and a tenth of the city, and some respond with glorifying (believing in) God. This, in addition to the drought and plagues of the witnesses, constitute the second “woe.”

This is the first of many references in Revelation to the Beast prophesied by Daniel (7:21). His home was the abyss where the demons were kept and he is energized by Satan (Rev 9:1-3; 13:4). Another editorial comment indicates “two down, one to go.”

11:15 The seventh trumpet heralds the return of Christ. It is only after the ministry of the two witnesses (and all the preceded) that the kingdom of the world becomes the Kingdom of our Lord God, and the Messiah. Not until then (as in not in our time, nor the NT time) will Christ reign. Within the seventh trumpet are seven bowl or vial judgments that will be poured out as Christ comes to earth (chapter 16). Before and after that, there are a few interludes describing the Beast, False Prophet, and Satan, as well as Armageddon, and the events that precede the establishment of Christ's rule on earth (19:6) such as the Fall of (Mystery) Babylon. Here the seventh trumpet announces the transfer of kingdoms, and that the Messiah shall reign to the Ages of the Ages.

11:16-19 The twenty-four elders worship God, who was, is, and is to come because He has taken (perfect tense) His great power and begun to reign (NIV). “Reign” is in the aorist tense, which is the unspecified tense, giving a snapshot of the action, which is usually translated in the past. However, Christ's reign isn't past and over, but as the rest of the book demonstrates, hasn't occurred yet. The aorist is often used to describe future prophetic events, since from the prophet's point of view, they have already happened. Attention to the surrounding context gives insight into how the aorist should be translated. All the actions for which the elders praise God are in the aorist tense: His wrath coming, the judging of the dead, the rewarding of the faithful, and the destruction of those who destroy the earth, yet none of those events have happened, as the future chapters will demonstrate. So here the elders are anticipating the rule of the Messiah. His judging and rewarding are major events of His coming as Isaiah 40:10 and John the Baptist foretold, Jesus predicted, and the other NT authors anticipated as a means of motivating their audiences to obey. The elders specify that the Lord's reward is for those saints who fear His name. The temple of God in heaven was opened, accompanied by elaborate effects.

Application: Fearing God (being careful to do what is right in His sight) is essential to being rewarded, regardless of what may befall us here on earth.

Prayer: God, thanks that Your future return, reign, and reward are guaranteed by Your promises and John's witness; may I be faithful to accomplish Your purposes for my time on earth. Amen.

Digging Deeper

God in a nutshell: God will judge without mercy those who refuse His mercy. He sends discipline in the hopes that people will repent (and some do).

Build-a-Jesus: Jesus is not yet reigning over the earth; He won't begin His Messianic rule until the kingdom of the world becomes the Kingdom of God, at the seventh trumpet.

Us in a nutshell: Those who fear and serve God will be rewarded. Those who rebel and serve their pleasures will suffer destruction.

Where to Go for More:

Truthbase.net

Romans 3-5 Justification By Faith

Romans 3-5 Justification By Faith

Psalm 130:1-8 Hope When Helpless

Ps 130:1 Song of The Steps* “Out of the depths I have cried to you, Yahweh. 2 Lord, hear my voice. Let your ears be attentive to the voice of my petitions. 3 If you, Yah, kept a record of sins, Lord, who could stand? 4 But there is forgiveness with you, therefore you are feared. 5 I wait for Yahweh. My soul waits. I hope in his word. 6 My soul longs for the Lord more than watchmen long for the morning; more than watchmen for the morning. 7 Israel, hope in Yahweh, for with Yahweh there is hesed/loyal covenantal love. With him is abundant redemption. 8 He will redeem Israel from all their sins."

Observations: (*See note on Ps 120) 130:1-8 Sometimes when people can't go any lower, they think about looking up, and call out to God for help. God's ears are open to cries of repentance and pleas for forgiveness. Deliverance isn't usually immediate, but God's character gives hope that enables us to wait for Him to be loyal to His promises. God can deliver both individuals and nations. Isaiah 38 gives the background to this psalm which has ministered to countless believers through the ages.

Isaiah 38:1 In those days Hezekiah became ill and was at the point of death. The prophet Isaiah went to him and said, “This is what the LORD says: Put your house in order, because you are going to die; you will not recover.” 2 Hezekiah turned his face to the wall and prayed to the LORD, 3 “Remember, LORD, how I have walked before you faithfully and with wholehearted devotion and have done what is good in your eyes.” 9 A writing of Hezekiah king of Judah after his illness and recovery: 14 I cried like a swift or thrush, I moaned like a mourning dove. My eyes grew weak as I looked to the heavens. I am being threatened; Lord, come to my aid!” 15 But what can I say? He has spoken to me, and he himself has done this. I will walk humbly all my years because of this anguish of my soul. 16 Lord, by such things people live; and my spirit finds life in them too. You restored me to health and let me live. 17 Surely it was for my benefit that I suffered such anguish. In your love you kept me from the pit of destruction; you have put all my sins behind your back. 18 For the grave cannot praise you, death cannot sing your praise; those who go down to the pit cannot hope for your faithfulness. 19 The living, the living—they praise you, as I am doing today; parents tell their children about your faithfulness.

Application: When things look hopeless, look up to find hope; those who hope and trust in God's promises and hesed won't be disappointed.

Prayer: God, thanks that I can trust You in any situation to bring about what's best for me, from forgiveness to fruitfulness. Amen.

Proverbs 31:23-31 Praising the Praiseworthy Woman

Pr 31:23 “Her husband is respected in the gates, when he sits among the elders of the land. 24 She makes linen garments and sells them, and delivers sashes to the merchant. 25 Strength and honor/glory are her clothing. She laughs at the time to come. 26 She opens her mouth with wisdom. Faithful instruction is on her tongue. 27 She looks well to the ways of her household, and doesn’t eat the bread of idleness. 28 Her children rise up and call her blessed. Her husband also praises her: 29 "Many women do virtuously, but you excel them all." 30 Charm is deceitful, and beauty is vain; but a woman who fears Yahweh, she shall be praised. 31 Give her of the fruit of her hands! Let her works praise her in the gates!“

Observations: 31:23-31 The praiseworthy woman has a praiseworthy husband (see Ps 112); they often go together. Why would God entrust one of His choice servants to a spiritual dullard? The husband, who also fears the Lord (112:1), is a respected leader because of his wisdom, and judges in the gates (where affairs of the city were decided). She is ever industrious, takes the initiative, follows through, and is on a restricted diet (wisdom and faithful instruction is in her mouth, and she never eats the bread of idleness; you probably would never find deceit between her teeth either). She is never anxious, because of her diligence and confident trust in the Lord. Her children are so thankful for her training of them that they rise up to honor and bless her, for she has raised the next generation of leaders (who will sit in the gates). Her husband gives her the highest praise, proclaiming that she excels all other virtuous women. (He's probably a little biased because he is so intoxicated by her love). Outward charm is deceptive/disappointing and doesn't endure. Nor does outward beauty; it is a vain fleeting vapor, here today and gone in the inevitable future. But a woman who fears the Lord shall grow in grace and glory all her days, and be such a fragrant blessing to others that her praises will be sung long after the wrinkles make inroads (regardless of whether she has a husband or children). If you've been favored with such a precious blessing, make sure she knows it.

Application: Enduring beauty results from fearing God, and serving others with truth and wisdom (doing what is right in His sight). Then you'll get praise from men, children, and most importantly, from God.

Prayer: God, thanks for godly women, who model and teach Christlikeness, especially those developing the next generation; may you bless, encourage, and multiply them. Amen.

Romans 3-5 These are the great chapters in the Bible on justification by faith, demonstrating our need for a sin payment (all have sinned), and Christ's sufficiency as that payment. However, faith is required by everyone who wishes to partake of the banquet of blessing God offers. Paul shows how Abraham was justified by faith, and how his audience needs to demonstrate similar faith. God's goal is not just to get us justified, but to experience the abundant grace and life Jesus offers. (More about this in the next post). The observations don't do the text justice but you can find more detail and the flow of the argument in the rough draft of the exegetical outline, under Digging Deeper.

Romans 3 Justification is Only by Faith

Romans 3A Reading Guide

1 What advantage then has the Jew, or what is the profit of circumcision?

What does this question indicate about the argument or what one could conclude from the argument Paul just concluded in chapter 2?

2 Much in every way! Chiefly because to them were committed the oracles of God.

What are the oracles of God? How does getting them constitute an advantage?

3 For what if some did not believe?

Will their unbelief nullify the faithfulness of God?

What is it that some are not believing? What faithfulness of God has been described/demonstrated in the context? How could that be “nullified” (KJV “without effect”)? What was the intended effect?

4 Certainly not! Indeed, let God be true but every man a liar. As it is written: "That You may be justified in Your words, and may overcome when You are judged."

What does the OT quote (Ps 51:4) mean in its original context, and how does Paul use it here?

5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.)

How are “we” unrighteous? How is God righteous? How does our unrighteousness demonstrate God’s righteousness? What infliction of wrath is Paul thinking of? What does Paul mean that he speaks as a man? How does he speak at other times? (As a woman?)

6 Certainly not! For then how will God judge the world?

Make explicit the implicit IF-Then statement. What judgment does Paul have in mind? How does it tie in with the previous chapters?

7 For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner?

Exactly how does what truth increase through what lie to His glory? Why would Paul be able to object to being judged? What case could he possibly make?

8 And why not say, "Let us do evil that good may come"? - as we are slanderously reported and as some affirm that we say. Their condemnation is just.

Why not do evil? What evil is he thinking of? How could good be thought to come out of it? Note the tactic of the enemy. For what will the opponents be condemned? How? Why is it just?

9 What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.

Who are the “we” and “they”? How does Paul’s answer help us better understand his question? What does it mean to be under sin? What figure of speech is being used here?

Vv 10-18 Why did Paul use these verses, and in this order? What point was he making and why? Hunt for the OT contexts and see the connection with the NT audience. This will take some work, but in all hard labor there is profit. Dip into the next section to see if your understanding of these verses flows into the argument. Good luck.

10 As it is written: "There is none righteous, no, not one; Ps 14:1-3

11 There is none who understands; There is none who seeks after God.

12 They have all turned aside;

They have together become unprofitable;

There is none who does good, no, not one." Ps 53:1-3

13 "Their throat is an open tomb; Ps 5:9

With their tongues they have practiced deceit";

"The poison of asps is under their lips"; PS 140:3

14 "Whose mouth is full of cursing and bitterness." Ps 10:7

15 "Their feet are swift to shed blood; Pr 1:16

16 Destruction and misery are in their ways; Isa 59:7

17 And the way of peace they have not known."

18 "There is no fear of God before their eyes." Ps 36:1

Romans 3B Reading Guide

19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.

Is this the sole purpose of the law or one view of it? You might want to find a verse or two that state God’s purpose when He gave the law.

What are the mouths stopped from saying? What does the phrase “before God” have to do with anything?

20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.

Back to easy outlining. What deeds are meant? How is the word knowledge being used?

21 But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets,

What’s the nuance of “of”? How is it being revealed? Why does he use the term witnessed?

22 even the righteousness of God, through faith in Jesus Christ, to (eis) all and on all who believe. For there is no difference;

What’s the grammatical function of “even”? What’s the difference between “to all” and “on all”? Any mention of predestination?

23 for all have sinned and fall short of the glory of God,

What’s the glory of God got to do with anything? When did he last use the term/concept?

24 being justified freely by His grace through the redemption that is in Christ Jesus,

What nuance is intended by “being”? Good verse to outline, as are the next two.

25 whom God set forth as a propitiation by His blood, through faith,

to demonstrate His righteousness,

because in His forbearance

God had passed over the sins that were previously committed,

Why did God send His Son to die as a propitiation (whatever that is)? Demonstrate to whom? What about current sins?

26 to demonstrate at the present time His righteousness,

that He might be just and the justifier

of the one who has faith in Jesus.

Why the mention of just? Hint: Job.

27 Where is boasting then? It is excluded.

By what law? Of works?

No, but by the law of faith.

Who’s boasting? Exactly how is it excluded? What is the law of faith?

28 Therefore we conclude that a man is justified by faith apart from the deeds of the law.

Is Paul’s conclusion warranted? What is the meaning of justified here?

29 Or is He the God of the Jews only? Is He not also the God of the Gentiles?

Yes, of the Gentiles also,

Why does Paul use these next three verses in his argument? Is God a local deity?

30 since there is one God who will justify the circumcised by/(ek) faith and the uncircumcised through/(dia) faith.

Why the future tense? Why the two different prepositions, ek (1:17) and dia?

31 Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.

How could one think the law was made void (3:3)? How is the law established?

Observations: 3:1-8 Jewish unbelief doesn't invalidate the faithfulness of God, because if He can't bless as promised, He will curse as promised (Dt 28-29), thus demonstrating His righteousness. Paul answers a hypothetical argument: if our disobedience when judged demonstrates God's righteousness, then why should He judge us for causing His righteousness/glory to be displayed. If that were the case, then God could never judge (and thus His glory would never be displayed).

3:9-18 These OT quotes are designed to show that all who do evil are under the rule of sin, and thus ripe for judgment. These verses are not about depravity from original sin, but about people going astray from the truth that God revealed.

3:19-26 The law revealed God's promises to bless and curse and showed how to have a relationship with God by doing what was right in His sight. Thus it also pointed out what was wrong in His sight, so Paul can say, that through the law (which the Jews were using throughout Acts to claim righteousness; which might have been a good argument if they obeyed it) is the knowledge of sin. But Paul and the other apostles have revealed the righteousness that the Law and the Prophets talked about in scores of places, which is that which God required in the OT and now in the NT. It's what one gets through or by means of faith in the revelation of the Messiah. “In Jesus” in verse 22 is the translation of the genitive case (the preposition “in” is supplied, and some versions supply “of”). The genitive, which has a root idea of possession or source, can have a wider range of meanings. The righteousness is to/toward/for all those who believe, regardless of whether one is Jew or Greek. That's because all have sinned and fall short of God's glory.

Notice it doesn't say holiness, nor standard. Adam and Eve fell and lost the glory God had given them, as well as their unhindered relationship with God, and the right to live forever. In Christ, the effects of the Fall are reversed (over time), starting with justification, then sanctification, and finally glorification. Paul develops justification (freedom for the lake of fire death penalty of sin) in these chapters, then sanctification in chapter 6, and glorification in chapter 8. Believers are justified (declared righteous) freely (without works of the law) by God's grace, on the basis of the redemption that is in the Messiah Jesus.

God accepts Christ's sacrifice (Isa 53) as a propitiation (satisfaction of a penalty) through faith, in order to demonstrate His righteousness. In the past He left sins unpunished, and thus could be charged with being unjust.. But now He is seen as just, in that payment is required, and the justifer as well, for those who have faith in Jesus (Savior). It's God's justice that requires Christ to die. It's His love that prompts Him to send Jesus. He never stops being loving nor just, since those are infinite characteristics of His.

3:27-31 There is no ground for boasting in religious heritage nor deeds of the law, since those things can't pay sin's penalty. Only a death can do that (life is required -Lev 17:11). So your choice is to die for your sin, or believe that the Father accepts Christ's death a substitute for you. He died, so we didn't have to. Paul's conclusion is that a person is justified by faith in what He has revealed, apart from deeds of the law. This doesn't nullify the law, but upholds it, since the requirement of the law is, of necessity, fulfilled in Christ's death.

Application: What are you trusting in to pay the penalty for your sin (independence from God)? Being good doesn't do it, since no one is good enough. Being religious doesn't do it either since a death is required. So is it going to be your own death (and an eternity spent in the lake of fire with Satan) or Christ's death (and an eternity spent with God)? If you have the intelligence to read this, you should have the mental competence to chose correctly.

Prayer: Heavenly Father, thank You for providing Jesus as the payment for my sin; Jesus, thanks for dying for me so I can live forever with You. I believe in all You've revealed. Thanks again. Amen.

Romans 4 Heirship is by Faith

Romans 4A Reading Guide

Don’t forget the context of especially 3:24 & 27: that we are justified by grace thru faith. What follows below is proof. The outline nuances are really difficult, here are some possible hints to get you started (they might not be right).

1 What then shall we say that Abraham our father has found according to the flesh?

The Content of what Abraham found

2 For if Abraham was justified by(ek) works, he has something to boast about, but not before God.

What’s the big deal about boasting?

The hypothetical Result of Abe

3 For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."

Note the context of the original quote (Gen 15:6) and what he was believing God about. What kind of righteousness (Gen and Rms)?

How does this accounting process work?

The Reason Paul can

4 Now to him who works, the wages are not counted as grace but as debt.

There’s that counting again.

The Result of doing

5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,

The Result of

6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:

On what basis or why does God impute or forgive (v7)? How did this work in OT times?

The Reason Paul can

7 "Blessed are those whose lawless deeds are forgiven, And whose sins are covered;

Significance of covering?

The One Who

8 Blessed is the man to whom the LORD shall not impute sin." (Ps 32)

The One who

9a Does this blessedness then come upon the circumcised only, or upon the uncircumcised also?

9b For we say that faith was accounted to Abraham for righteousness.

9a The Manner

9b The Reason

10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised.

The Manner/Time

11 And he received the sign of circumcision,

a seal of the righteousness of the faith which he had while still uncircumcised,

that he might be the father of all those who believe,

though they are uncircumcised,

that righteousness might be imputed to them also,

Why the sign? Why circumcision? How is something imputed?

12 and the father of circumcision to those who not only are of the circumcision,

but who also walk in the steps of the faith

which our father Abraham had while sill uncircumcised.

How do you walk in the steps? What if you don't walk?

13 For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.

What's this promise of being an heir of the world (Gen 12), and what's it got to do with righteousness by faith?

The Reason Abe can be

Romans 4B Reading Guide

14 For if those who are of the law are heirs, faith is made void and the promise made of no effect,

Note the cause and effect (C&E) structure. There are two effects, what’s the difference?

15 because the law brings about wrath; for where there is no law there is no transgression.

(C&E anybody?) A couple of reasons. Why is there no transgression (literalists will have an easy time with this)?

16 Therefore it is of faith that it might be according to grace,

so that the promise might be sure to all the seed,

not only to those who are of the law,

but also to those who are of the faith of Abraham, who is the father of us all

What is of faith? What’s the deal with the promise (what promise, just in case you fell asleep) being sure?

17 (as it is written, "I have made you a father of many nations") 
In the presence of Him whom he believed—

—God, who gives life to the dead

and calls those things which do not exist as though they did;

OT quotes are usually reason or proof. Why this little character sketch about God?

BONUS: how does this view of God influence the expectations in your life?

18 who, contrary to hope, in hope believed, so that he became the father of many nations,

according to what was spoken, "So shall your descendants be."

What does this tell you about the nature of hope.

Rabbit trail: difference between hope and faith (generally, and in this verse particularly)?

19 And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb.

What role does sight play in faith? Are there different degrees/strengths of faith?

Is it good to raise reasonable objections to God’s promises?

20 He did not waver at the promise of God through unbelief, but grew strong/was strengthened in faith, giving glory to God,

What does a wavering faith look like? How does one become strong or get strengthened in faith? How does our faith give God glory?

21 and being fully convinced that what He had promised He was also able to perform.

20-22 are great verses to memorize if you haven’t yet.

What caused Abe to be fully convinced? Maybe this verse answers some of the questions in verse 20.

22 And therefore "it was accounted to him for righteousness."

Million dollar questions: what’s the it, and why? If you understand righteousness, you’ll have an easy time answering.

23 Now it was not written for his sake alone that it was imputed to him,

24 but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead,

What does this verse tell us about the doctrine of inspiration? Exactly what should our belief be “in”? (Hebrews 11:6 both parts)

25 who was delivered up because/(dia) of our offenses, and was raised because/(dia) of our justification.

From Isa 53:12. How does Paul use v25 as a hinge? Do offenses differ from transgressions? What does the raised part have to do with justification? Note the two uses of dia.

How does this verse refute the liberal balderdash about Jesus being just an example? Can you spell propitiation?

Observations: 4:1-8 Paul now demonstrates that justification by faith was the ruling principle in Abraham's life, centuries before the Law was given through Moses. Salvation is always by faith (believing what God has revealed). The content of what one must believe changes, but the dynamic of faith is always the same. Adam and Eve didn't believe they would die, “surprise!” Satan lied. Noah believed a flood was coming. Abraham believed that God would bless him (Gen 15:6, check it out). In Moses' day, they had to believe God would accept the sacrifices He specified to cover their sin. In John the Baptist's time and the early ministry of Jesus, they had to believe that the promised Kingdom was coming. After the cross, up to our day, the content of belief is that the Father accepts Christ's death as a substitute for us (when we believe). God imputes (or puts to our account) righteousness, on the basis of faith. David links this blessedness with forgiveness. The payment was and is always based upon Christ's death, the channel of reception was and is always faith. The content of belief depends upon what God has revealed.

4:9-13 The blessedness of justification/forgiveness is for Greeks as well, for Abraham, the father of faith was considered righteous by God before he was circumcised (the condition the Greeks are in). Circumcision was a seal or reminder of the promises made to him and his seed/offspring who believe. Since Paul knew the Jews could be a little hard of hearing (and throw stones) when he said that Gentiles didn't have to follow Jewish customs for a relationship with God, he specifies again in verse 12 that the circumcised must exercise faith as well.

4:14-22 If the law gave heirship (now we're moving beyond just forgiveness to sonship and glorification) then there was no need for faith in the promise. The law highlights wrath-worthy behavior, and doesn't bring in the blessing (see outline under Digging Deeper). Therefore heirship is by faith, through grace, so the promise could be made certain. Abraham believed against hope (normal expectation) thus it had to be God who graciously fulfilled the promise of having a child and descendants, who are children of faith. He was fully convinced that God would deliver on His promises, and thus that belief, which honored God, was accounted to him for righteousness.

4:23-25 The fact that righteousness was imputed to Abraham on the basis of faith wasn't just written for him, but for us who would follow his faith, and believe in what God revealed about blessing us through Jesus' death and resurrection. He was delivered for our sins, which justified us, and then raised because of our justification, to be the dispenser of the Holy Spirit and glory, which are a function of His being raised (1:4; 1Pt 1).

Application: If we want to be blessed by God, like Abraham was, we need to believe like he believed, which is solely on the revelation of God.

Prayer: God, thanks that You've revealed Yourself to be the God who blesses, and have revealed the means by which You will bless us; may I believe You for all You've promised. Amen.

Romans 5 Salvation is by Faith

Romans 5A Reading Guide

If your time is limited, spend it wisely on v 5. Then work on the progressions in 3-4.

Be sure to differentiate justified and saved in 9ff.

Don’t forget to read the chapter a couple of times (preferably in a couple of versions, both before, during and after you work on it). Oooooh, colors!

1a Therefore, having been justified by faith,

1b we have peace with God

through our Lord Jesus Christ,

What does Paul mean by peace? Rm 2:10 Is it static, or can it be disrupted? Why the mention of Jesus? It the last phrase redundant?

2a through whom also

2b we have access 2c by faith 2d into this grace in which we stand,

2e and we rejoice/boast/glory in hope of the glory of God.

You’ll need the last clause of this verse to understand v5. How does peace in v1 differ from standing in grace (whatever that means, you’ll revisit grace in v 21) in v 2? How does the last clause tie into Paul’s argument?

Paraphrase what it means to rejoice in the hope of the glory (2e), and glory in tribulations (3b).

3a And not only that, cf v11

3b but we also glory/rejoice/boast in tribulations,

3c knowing that tribulation produces perseverance;

4a and perseverance, 4b character;

4c and character, hope.

Be sure you can delineate the progression, especially the last linkage between character and hope. Is the progression true of you? (some of the time, most of the time, on a good day, on a bad day??)

5a Now hope does not disappoint,

5b because the love of God has been poured out in our hearts

5c by the Holy Spirit

5d who was given to us.

The key to understanding Paul’s thought here is knowing what Paul means by hope, and it’s relationship to the HS. (Hint:1Pt 4:14)

What’s love got to do with it? If a person doesn’t have an awareness of this love are they saved? (come back to this one). Might be a good one to memorize so you can think about it on elevators.

6a For when we were still without strength, 6b in due time

6c Christ died for the ungodly.

What’s strength got to do with it? 1Pt 5:10. Can you tie it into hope and glory?

7a For scarcely for a righteous man will one die;

7b yet perhaps for a good man someone would even dare to die.

Tale of Two Cities. Note differentiation, righteous and good. For whom or what would you die? (apply this later, v 9 awaits.)

8a But God demonstrates His own love toward us,

8b in that while we were still sinners,

8c Christ died for us.

What does the relationship of v8 to v7 tell us about love? If you haven’t already done so, memorize this one

9a Much more then, cf v10d

9b having now been justified 9c by His blood,

9d we shall be saved

9e from wrath

9f through Him.

To what wrath is he referring? (Rm 1:18) Blood is a figure of speech, elucidate it. What’s the difference between justified and saved in this verse? Note the time sequence. Take a peek at the last three words of v18 to confuse the issue. Is your understanding consistent with peace and grace-standing in vv 1-2? What do you mean by your means statements?

10a For if when we were enemies

10b we were reconciled to God

10c through the death of His Son,

10d much more, cf v9a

10e having been reconciled,

10f we shall be saved

10g by His life.

What’s the difference between Christ’s blood and life? If we’re reconciled, isn’t everything hunky-dory? How does Christ’s life save us? Beware of brain pain when contemplating imputation.

11a And not only that, cf v3

11b but we also rejoice/boast/glory

11c in God cx 2.17,23

11d through our Lord Jesus Christ,

11e through whom

11f we have now received the reconciliation.

Now we’ve got another word: reconciliation; and another object of rejoicing. Is it boasting or rejoicing? What is the reconciliation?Don’t forget what the “that” is and the preceding context. Manner, means, reason are the big nuances.

Romans 5B Reading Guide

12a Therefore, just as through (dia) one man

12b sin entered the world,

12c and death through (dia) sin,

12d and thus death spread to all men,

12e because all sinned——

Therefore = result of something; use this and the next verses to put together a simple sentence (there are a couple of options for this)..

13a (For until the law

13b sin was in the world,

13c but sin is not imputed

13b when there is no law.

What understanding of imputed fits this context? Why wasn’t it imputed? What does that tell you about God and the law?

14a Nevertheless death reigned

14b from Adam to Moses,

14c even over those who had not sinned

14d according to the likeness of the transgression of Adam,

14e who is a type of Him who was to come.

How does death reign? How does your understanding of this concept compare with Paul’s use of it in surrounding chapters?

How else can you sin if not like Adam? Is there such a thing as original sin, or has it all already been tried?

In what sense is Adam a type of Somebody?

15a But the free gift is not like (so also/even so) the offense.

15b For if by (dative) the one man’s offense

15c many died,

15d much more

15e the grace of God and the gift

15f by (en) the grace of/by (dative) the one Man, Jesus Christ,

15g abounded to many.

What’s the gift? Exactly what was the offense?

What does this verse say about the nature of Christ?

16a And the gift is not like that which came through (dia) the one who sinned.

16b For the judgment which came from one offense resulted in condemnation,

16c but the free gift which came from many offenses resulted in justification.

If judgment was automatic, is justification as well?

17a For if by (dative) the one man’s offense

17b death reigned

17c through (dia) the one,

17d much more

17e those who receive abundance of grace and of the gift of righteousness

17f will reign

17g in (en) life

17h through (dia) the One, Jesus Christ.)

Differentiate: grace, gift, reign and define life.

Are the two “throughs” the same?

18a Therefore, as through (dia) one man’s offense

18b judgment came to all men,

18c resulting in condemnation,

18d even so

18e through (dia) one Man’s righteous act

18f the free gift came to all men,

18g resulting in justification of life.

How do judgment and condemnation differ?

Ditto free gift and “justification of life” Nuance of “of”?

19a For as-5816 by (dia) one man’s disobedience

19b many were made sinners,

19c so also

19d by (dia) one Man’s obedience

19e many will be made righteous.

Why the future tense?

20a Moreover the law entered

20b that the offense might abound.

20c But where sin abounded,

20d grace abounded much more,

Why the abundance of abounding? How does each work?

21a so that

21b as sin reigned in death,

21c even so

21d grace might reign

21e through (dia) righteousness

21f to (eis) eternal life

21g through (dia) Jesus Christ our Lord.

What’s the parallel between the dynamic of sin, and that of grace/righteousness?

Why the change of title for Jesus?

Observations: 5:1-5 Because we have been justified by faith, we have peace with God. Remember that peace is not just a cessation of hostilities, but a covenantal blessing (see comments on 1:7), which has conditions for its full enjoyment (see comments on Ezek 44 and the Levitical priesthood). Justified (forgiven) believers have access into God's grace/favor and can look forward to/rejoice in the hope of the glory of God (our blessed hope -see correct translation of Titus 2:13; 1Pt 1:3 and following verses). Believers also should rejoice in tribulations and difficulties, knowing that they produce the character God rewards. This hope of reward won't disappoint, because it has already given us the first installment of the Holy Spirit (Eph 1:13-14) who is a manifestation of God's love for us and the Spirit of Glory.

5:6-11 God demonstrated His love for us by dying for us while we were ugly rebellious sinners. That being the case (being justified by Christ's blood), how much more shall we be saved from future wrath (that being poured out on those who suppress the truth (1:18 and following) by unrighteousness. Note that the saved is though our relationship with Christ in verse 9f, and the aspect of salvation Paul has in view, is glorification (verses 5 and 11). We are already justified and reconciled, but now there is a future aspect of being saved by His life (by living our life as He desires, in union with Him, the “Christ-life” -see John 15). But wait there's more!

From the outline under Digging Deeper:

C. v11 The Result of justified and reconciled believers rejoicing in their future glory and present trials is that we rejoice in the person of God (as we’re aware of His love and purposes for us and the grace He makes available to us in our relationship with Christ).

5:12-18 This section makes a good case for original sin, but that's not the point of it. The point is that just like Adam brought something to all, so does Christ. Sin entered the world though Adam, who lost the right to live forever, and the fact that we all die, demonstrates that we all sinned (in Adam), since death is the penalty for sin. Even though sin wasn't imputed until the law specified the revelation, which if transgressed was sin, death reigned over all children of Adam, even those who hadn't transgressed revelation. Adam was the type (Christ the anti-type); through Adam death came to all, through Christ the free gift of life came to all. See outline under Digging Deeper for the details. Just like death reigned (verse 17) though one, so those who receive grace/power and the gift of (which accompanies) righteousness will reign in life (Millennial dominion) through One, Jesus Christ. Paul's conclusion in verse 18 is that the free gift came to all (but there are conditions upon receiving and using it) resulting in justification that is sourced in the life of the Messiah.

5:19-21 Note the future aspect of righteousness. God's requirement for His redeemed people was righteous relationships (Isaiah 1), which He could bless. Chapter 6 will talk about how that happens. Grace (God's power to bring about His purposes) abounds where sin abounds, so that just like sin was the ruling dynamic before Christ, so grace might be the ruling dynamic now, on account of individual's righteousness, to the end goal of dominion in the Messianic Age (eternal life) because of Jesus the Messiah, our Lord.

Application: Believers can rejoice in trials knowing that they produce in them two benefits, a greater experience of God's grace and reward for proven/refined character.

Prayer: God, I thank You that whatever comes into my life comes from Your loving hand, for my benefit; and that Your grace is abundant for all my needs.

Digging Deeper

The outlines aren't spiffed up (although there are pretty colors on two text layouts), but they should give you an explanation of most of the argument and a majority of the details.

Romans 3A Outline

3:1 What advantage then has the Jew, or what is the profit of circumcision?

2 Much in every way! Chiefly because to them were committed the oracles of God

A vv3:1-2 [In light of God judging the disobedient Jew as well as the Gentile] There is sill value/advantage in being a Jew because the Jews have received God's revelation (3:1-2).

A1. 3:1 There is an advantage to the Jew and profit to circumcision = VP

A2. 3:2a The Manner of the advantage is much in every way (significant)

A3. 3:2b The Reason there is significant profit is chiefly because the Jews received (are custodians of) the revelation of God

3 For 'what if some did not believe? Will their unbelief make the faithfulness of God without effect? 4a Certainly not!

B. vv3:3-4 The Result of the Jews having but not obeying God's revelation is not that God is unfaithful (because he can't bless) but seen as true (faithful) because He will demonstrate His just judgment on those who sin against Him
B1. 3a Some did not believe = VP

B2. 3b-4a The Result of some not believing is not that God's faithfulness is annulled (because He can't fulfill His promise to bless)

4b Indeed, let God be true but every man a liar.

B3. 4b The Reason God's character is intact is because He is still true (in fulfilling promise to judge) even though man is false (or VP)

4c As it is written: "That You may be justified in Your words, And may overcome when You are judged"

B4.4c The Reason Paul can say God is true is because Ps 51:4 indicates that God has just cause in judging men.

C. vv3:5-8 The Result of God judging our sin justly is that He is seen as a God true to His just promises.

C1. 5-6 The Reason God's judging our sin with wrath is not unjust even though it reveals his righteous (glorifies Him) is because God cannot continue to be just if He never judges sin.

5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath?

C1a. 5a The result of our unrighteousness demonstrating the righteousness of God is (not) that God is unjust for inflicting wrath on our sin

5c (I speak as a man)

C1b. The Manner of Paul arguing is from a human point of view

6a Certainly not!

C1c. God is not unjust in judging according to plan.

6b For then how will God judge the world?

C1d. 6b The Reason God is not unjust if He judges is because He has to judge the world as promised

7 For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner?

C2. 7 The Result of God's glory being revealed and increased by our sin is that we are manifestly sinners.

C2a. The truth of God has increased

C2b. The Means by which the Truth has increased is thru our lie (unfaithfulness)

C2c. The Manner of it increasing is to reveal God's glory (character)

C2d. The Result of untrue behavior (lie) is that one is revealed to be a sinner

8 And why not say, "Let us do evil that good may come"? as we are slanderously reported and as some affirm that we say. Their condemnation is just.

C3. 8 The Reason one should not "say do evil that good may come" is because doing evil results injust condemnation.

C3a. The Content of what the apostles are not saying is do evil that good may come.

C3b. The Manner in which the apostles are not saying is as they are slanderously reported to say (yeah right)

C3c. The Result of the slander is that the sinners' condemnation is just.

9 What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.

D. vv9-19 The Result of one sinning against another is not that one is better than another, but that all are guilty sinners before a just God

DI. 9a The Result of the slanderers being justly condemned is not that Jews are better than Gentiles

D2. 9b The Reason Paul can deny one group is better than another is because previously claimed all men are sinners.

10 As it is written: "There is none righteous, no, not one; 11 There is none who understands; There is none who seeks after God. 12 They have all turned aside; They have together become unprofitable; There is none who does good, no, not one." 13 "Their throat is an open tomb; With their tongues they have practiced deceit"; "The poison of asps is under their lips"; 14 "Whose mouth is full of cursing and bitterness." 15 "Their feet are swift to shed blood; 16 Destruction and misery are in their ways; 17 And the way of peace they have not known." 18 "There is no fear of God before their eyes."

D3. 10-18 The Reason Paul previously claimed all men are sinners before a just God is because the OT clearly indicates that all have sinned (violated God's word and creation intent) in thought, word, deeds and attitudes.

19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God

D4. 19 The Result of the OT revelation about the state of man is that all the world is guilty before God.

Romans 3b Outline

19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.

A 19-20 The Content of what we know is that the of the law is that it points out sin, rather than solving it, resulting in condemnation rather than justification.

A1. The Ones whom the law addresses (by pointing out sin) are those under the requirement to obey the law (the Jews)

A2. The Purpose of the law specifying sin is so that without excuse everyone is guilty of death when facing the judgment of God.

A3. The Result of everyone being guilty is that no flesh will be justified in God’s sight by the law, because knowledge of sin comes by the law.

21 But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets,

B. 21-22a The Means by which law condemned sinners are justified is by faith in God’s provision of Christ’s death in their place.

B1. Righteousness sourced in/coming from God rather than the law is revealed

B2. The Means by (Manner in) which it is revealed is by (in) the witness/testimony of the law and the prophets

22a even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.

B3. The Manner of the Righteousness of God is that it is obtained by faith, (not the law) in Jesus Christ. (One in whom/Place Where)

B4. The Ones to whom it is applied (?) to all those who believe (Jew or Greek).

22b For there is no difference; 23 for all have sinned and fall short of the glory of God,

B5. 22b-23 The Reason faith-based righteousness is efficacious/applied/available to all who believe is because there is no difference among sinners; all miss God’s glory

B5a. 22b There is no difference (between Jewish and Gentile method of salvation)

B5b.23 The Reason there is no difference is because all (both Jew and Gentile) have sinned and as a result miss out on God’s glory

24 being justified freely by His grace through the redemption that is in Christ Jesus,

B6. 24 The Result of all sinners missing God’s glory is that God provides redemption in Christ

B6a. Somebody’s justified

B6b. Manner in which sinners are justified is freely

B6c. Means by which sinners are freely justified is by His grace

B6d. Reason sinners are freely justified by His grace is because of the redemption

B6e. The Manner/Sphere of the redemption is in Christ Jesus

25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance

God had passed over the sins that were previously committed,

B7. 25 The Purpose of God justifying sinners who place their faith in Christ’s sacrifice is to demonstrate God’s righteousness (glory).

B7a. The Purpose of God demonstrating His righteousness in Christ is because He had forbearingly refrained from punishing sins in the past.

God set forth Christ

B7a-1. The Manner in which God set forth Christ is as a propitiation

B7a-2. The Means of propitiation is by faith

B7a-3. The Thing in Which one has faith is in His blood (sacrifice)

B7a-4. The Purpose of God setting forth Jesus as a propitiating offering is to demonstrate His righteousness

B7a-5. The Reason God (needed to) demonstrate His righteousness is because He had forbearingly refrained from punishing sins in the past.

26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.

B7b. The Purpose of God passing over sins in the past was to presently demonstrate His righteousness to those who exercise faith.

B7b-1. The Purpose of God passing over sins in the past was to demonstrate His righteousness at the present time.

B7b-2. The Result of God demonstrating His righteousness at the present time He is seen as just (punishing sin) and as the justifier.

B7b-3. The Ones of Whom God is the justifier are those who have faith in Jesus. (God accepts His death as payment for our sins)

27 Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. 28 Therefore we conclude that a man is justified by faith apart from the deeds of the law.

C. The Result of the law revealing our guilt and God revealing our righteousness imputed by faith is that we are justified by faith, not law.

C1. The Means by which boasting in one’s works/worth is excluded is by the law/principle of faith justification rather than works justification

C2. The Result of the law revealing our guilt and God revealing our righteousness imputed by faith is that we are justified by faith, not law.

29 Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also,

30 since there is one God who will justify the circumcised by faith and the uncircumcised through faith.

31 Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.

D. 29-31 The Result of God justifying both Jewish and Gentile law breakers by faith is that the correctness of the law is affirmed.

D1. 29 God has revealed Himself to be the God of both Jews and Gentiles.

D2. 30 The Reason He is God of both is because He justifies both by means of faith.

D3. 31 The Result of God justifying J&G by faith in Christ’s efficacious payment of their sin debt is that we confirm the correctness of the law in pointing out our need for a sin payment.

Romans 4b Outline

A. 14a For if those who are of the law are heirs,

14b faith is made void

14c and the promise made of no effect,

15a because the law brings about wrath;

15b for where there is no law there is no transgression.

B. 16a Therefore it is of faith

16b that it might be according to grace,

16c so that the promise might be sure

16d to all the seed,

16e not only to those who are of the law, but also to those who are of the faith of Abraham,

C. 16g who is the father of us all

C1. 17a (as it is written, "I have made you a father of many nations")

17b in the presence of Him whom he believed——

17c-d God, who gives life to the dead and calls those things which do not exist as though they did;

C2. 18a who, contrary to hope,

18b in hope

18c believed,

18d so that he became the father of many nations,

18e according to what was spoken, "So shall your descendants be."

C3. 19a And not being weak in faith,

19b he did not consider his own body,

19c already dead

19d (since he was about a hundred years old),

19e and the deadness of Sarah’s womb.

C4. 20a He did not waver at the promise of God

20b through unbelief,

20c but was strengthened in faith,

20d giving glory to God,

21a and being fully convinced

21b that what He had promised

21c He was also able to perform.

D. 22a And therefore "it was accounted to him

22b for righteousness."

23a Now it was not written for his sake alone

23b that it was imputed to him,

24a but also for us.

24b It shall be imputed to us

24c who believe in Him

24d who raised up Jesus our Lord from the dead,

24e who was delivered up because of our offenses, and was raised because of our justification

A. 14-15 (gar) The Reason the promise of heirship was made on the basis of faith rather than on law based righteousness is because law based heirship would result in wrath for transgression rather than blessing

A1. 14a-c The Result of faith being invalidated by the law (VP/Subject) is that the promise is done away with.(Modifier/Complement)

A1a. 14a (cond) The Means by which/Time when faith is made empty (VP) is by/if heirship being obtained by the law.(Modifier)

OR The Result of heirship being obtained by the law is that faith is made void. (VP)

A1b. 14b Faith is made void = VP

A1c. 14c (kai) The Result of faith being invalidated (VP) is that the promise is done away with (Mod)

A2. 15a-c (gar) The Reason the promise is made ineffectual (for law lineage heirs) is because the law highlights wrath-worthy sin.

A2a. 15a The law brings about wrath (curse rather than promised blessing) = SVP

A2b. 15b-c (gar) The Reason the law brings about wrath is because it highlights transgression

A2b-1. 15b The Sphere/(place where/time when) there is no transgressions is where there is no law

A2b-2. 15c There is no transgression = ssvp

B. 16a (therefore- dia touto) The Result of the law being inadequate to secure God’s blessing is that God graciously and securely gives the blessing of heirship to Abraham’s children of faith

B1. 16a Heirship is (by means) of faith =VP

B2. 16b (hina) The Purpose of heirship being obtained by faith is so that inheritance might be according to grace

B3. 16c (eis) The Purpose of inheritance being of grace is so that the promise might be sure/certain (of fulfillment)

B4. 16d-f The Ones to whom the promise is sure are all the physical and faithical descendents of Abraham

B4a. 16d The Ones to whom the promise is sure are all the descendents (of Abraham)

B4b. 16e The Manner/Nature/Ones who of the descendents is that they are not only law following (legal) Jews

B4c. 16f The Manner/Nature/Ones who of the descendents is that they are also those who follow the faith of Abraham

C. 16g-21 The Reason Abraham is the father of us all (who have faith) is because he believed the promise of blessing which the life determining Creator God gave him, rather than focusing on his own hopeless dead circumstances, and in the process glorified God.

C1 16g-17 The Reason Paul can say Abraham is the father of us all is because OT indicates the life determining Creator God wished it to be so

C1a. (relative pronoun + finite verb) 16g Abraham is the father of us all = VP

C1b. 17a The Reason Paul can say Abraham is the father of us all (more than just legal Jews) is because the OT indicates that

God called and made Abraham a father of many nations

C1c. 17b The Place where Abe was made (OR viewed as) the father of all was in the presence of Him whom he believed

C1d. 17c-d The One whom/Manner Abe believed is the life controlling Creator God

C1d-1. 17c God gives life to the dead = svp#1 [OR The One whom/Manner/Nature of God is that…]

C1d-2. 17d God calls those things which do not exist as though they did =svp#2 [OR The One Whom/Manner of…]

C2. 18a The Reason Abraham is our father is because Abe believed the promise of God despite hopeless circumstances.

C2a. 18a The Manner in which (/Time when) Abraham believed was in hope when it looked hopeless

C2b. 18b Abraham believed =VP

C2c 18c-e The Purpose of Abraham believing was so that he would be the father of many nations as God had promised.

C2c-1. 18c (eis+infin) The Purpose of Abraham believing was so that he would become/became the father of many nations

C2c-2. 18d (kata) The Manner in which he became the father of many nations was according to what was spoken

C2c-3. 18e The Content of what was spoken was "So shall your descendants be."

C3. 19a-e The Reason Abe could believe despite hopeless circumstances is because he was looking at God’s promises, not his problems

C3a. 19a The Reason Abraham did not consider the circumstantial impossibilities of God’s promise was because he was not weak in faith

C3b. 19b-c The Manner in which Abe did not consider his 100 year old body was as incapable of fulfilling/receiving God’s promises

C3b-1. 19b Abraham did not consider his own body = VP#1

C3b-2. 19c The Manner in which Abe didn’t consider his own body is as already dead

C3b-3. 19d The Reason Abe could have considered his own body as dead is because he was about a hundred years old

C3c. 19e Abraham did not consider the deadness of Sarah’s womb = VP#2

C4. 20-21 The Result of looking at God’s promises rather than his problems was that Abe was strong in faith and glorified God

C4a. 20a-b The Means in which Abe did not waver was by demonstrating unbelief

C4a-1. 20a Abe did not waver at the promise of God = VP#1

C4a-2. 20b (dative) The Means/Manner by which Abe did not waver was by unbelief

C4b. 20c-d The Means by which Abe was strengthened was by exercising faith

C4b-1. 20c Abraham was strengthened = VP#2

C4b-2. 20d (dative) The Means by (/Sphere in) which Abe was strengthened was by/in faith

C4c 20e (act ptcp) The Result of (/Manner/Means) Abe not wavering but being strong in faith was that God was glorified

C4d. 21a-b The Reason God was glorified God was because Abe demonstrated he was certain God would do what He promised.

C4d-1. 21a (pass ptcp) Abe was being fully convinced = svp

C4d-2. 21b The Content of what he was fully convinced of was that what God had promised He was also able to perform.

D. 22-24 The Result of anyone demonstrating unwavering faith in the life determining promises of the Creator God is that God credits their faith as righteousness as He did to Abraham (on the basis of Christ’s substitionary atonement).

D1. 22a-b The Result of demonstrating unwavering faith in God’s promise is that his faith was credited to him for righteousness

D1a. 22a Unwavering faith in God’s promise was credited to Abe =svp

D1b. 22b The Thing for which unwavering faith was accounted to him was for righteousness

D2. 23a-24 The Ones for whom the OT records that righteous is imputed by faith are all those who believe in God’s provision of Jesus as the atoning substitionary sacrifice for our sins.

D2a. 23a-23b The One for whom the OT records that righteousness was imputed by faith (rather than works) was Abe

D2a-1. 23a The One for whose sake the OT account was not written was for Abe alone

D2a-2 23b The Content of what was written was that righteousness was imputed to him

D2b. 24a-e The Ones for whom the OT records that righteous is imputed by faith are those who believe in God’s provision of Jesus as the atoning substitutionary sacrifice for our sins.

D2b-1. 24a The Ones for whose sake the OT account was written was also for us

D2d-2. 24b Righteousness shall be imputed to us = vp

D2d-3. 24c The Ones to whom righteousness shall be imputed are those who believe in God

D2d-4. 24d The One in whom the righteous believe is the God who raised up Jesus our Lord from the dead,

D2d-5. 24e The One whom God raised from the dead was the One who was delivered up because of our offenses

and was raised

because of our justification

Romans 5a 1-11 Outline

1a Therefore, having been justified by faith,

1b we have peace with God

through our Lord Jesus Christ,

2a through whom also

2b we have access 2c by faith 2d into this grace in which we stand,

2e and we rejoice/boast/glory in hope of the glory of God.

3a And not only that, cf v11

3b but we also glory/rejoice/boast in tribulations,

3c knowing that tribulation produces perseverance;

4a and perseverance, 4b character;

4c and character, hope.

5a Now hope does not disappoint,

5b because the love of God has been poured out in our hearts

5c by the Holy Spirit

5d who was given to us.

6a For when we were still without strength, 6b in due time

6c Christ died for the ungodly.

7a For scarcely for a righteous man will one die;

7b yet perhaps for a good man someone would even dare to die.

8a But God demonstrates His own love toward us,

8b in that while we were still sinners,

8c Christ died for us.

9a Much more then, cf v10d

9b having now been justified 9c by His blood,

9d we shall be saved

9e from wrath

9f through Him.

10a For if when we were enemies

10b we were reconciled to God

10c through the death of His Son,

10d much more, cf v9a

10e having been reconciled,

10f we shall be saved

10g by His life.

11a And not only that, cf v3

11b but we also rejoice/boast/glory

11c in God cx 2.17,23

11d through our Lord Jesus Christ,

11e through whom

11f we have now received the reconciliation.

A. 1-11 The Result of … being justified by faith (chapters 3-4) is that we have peace with God, enabling grace, and can rejoice in hope of Glory, all through our Lord Jesus Christ

A1. 1a-c The Result of being justified by faith is that we have peace with God

A1a. 1a The Reason we have peace with God is because we’ve been justified by means of faith

A1b. 1b We have peace with God = MVP

A1c. 1c The Means by which we have peace with God is through our Lord Jesus Christ,

A2. 2a-e The Result of having peace with God is that we have access into God’s enabling grace and rejoice in hope of glory

A2a. The Result of having peace with God is that we have access into God’s enabling grace

A2a-1 2a The One through/(because of) whom we have access is Christ

A2a-2. 2b We have access = VP#1

A2a-3. 2c The Means by which we have access is by faith

A2a-4. 2d The Thing into which we have access is this grace

A2a-5. 2e The Manner/Sphere/(Content) of the grace is that we’re standing in it

A2b. 2f-h The Result of having peace with God is that we rejoice in the hope of restoration to pre-fall glory

A2b-1. 2f We rejoice = VP#2

A2b-2. 2g The Thing in which we rejoice is the hope (Manner/Sphere)

A2b-3. 2h The Content/Object of the hope is the glory of God.

B. 3-4 The Result of rejoicing in the glory of God is that we rejoice in tribulations (viewing then as the route to reward rather than wrath)

B1. 3a-b The Manner in which we glory in tribulations is in addition to rejoicing in hope of reward.

B1a. 3a The Manner in which we glory in tribulations is in addition to rejoicing in hope of reward.

B1b. 3b We also glory in tribulations = VP

B2. 3c-5a The Reason we glory in tribulations is because we know that correctly responded to tribulation produces proven character that we can expect to be rewarded (hope).

B2a. 4a Tribulations produce: perseverance, 4b character; 4c and character, hope.= vp

B2b. 5a The Manner of the Hope is that is does not disappoint (svp)

B3. 5b-8 The Reason we can expect to be rewarded is because of our experience of God’s love for us, demonstrated by his sacrificial death for our sins, and the loving bestowal/experience of the Holy Spirit in our lives (making us His friends by imparting to us His spirit, eliminating expectation of wrath)

B3a. The Reason we can expect to be rewarded is because of our experience of God’s love for us, demonstrated by his sacrificial death for our sins, and the loving bestowal/experience of the Holy Spirit in our lives

B3a-1. 5b-d The Reason hope doesn’t disappoint is because the love of God has been poured out in our hearts 5c by the Holy Spirit 5d who was given to us.

B3a-2. 6a-8c The Reason Paul can say God’s love has been poured out in our lives is because Christ’s death His love for us

2a. The Reason Paul can say God’s love has been poured out in our lives is because Christ’s death demonstrates His love for us

a1. 6a The Time when Christ died for the ungodly is when we were still without strength,

a2. 6b The Manner in which Christ died was according to plan

a3. 6c Christ died for the ungodly = VP

2b. The Reason Paul can say Christ’s death proves God’s love is because God died for those in hostile opposition to Him.

b1. 7a For scarcely for a righteous man will one die;

b2. 7b yet perhaps for a good man someone would even dare to die.

b3. 8a But God demonstrates His own love toward us = VP

b4. 8b-c The Manner in which God demonstrates His love toward us is that Christ died for us while we were sinners

b4a. 8b The Time when Christ died for us is while we were still sinners

b4b. 8c Christ died for us = svp

B3b. 9-10 The Reason we can expect to be rewarded is because our salvation and the sharing/impartation of Divine life assures us of our friendly relation with God, and eliminates expectation of wrath (as we abide in a reconciled state).

B3b-1. 9 The Means by which justified believers are saved from wrath is through sharing Christ’s life

1a. 9a The Manner in which we are saved is even beyond Christ having died for us

1b. 9b-c The Time when/Reason we shall be saved is after/because we’ve been justified by His blood

b1. 9b We’ve been justified = svp

b2. 9c The means by which we’re justified is by His blood,

1c. 9d We shall be saved = VP

1d. 9e The Thing from which we shall be saved is wrath

1e. 9f The Reason/Means by which we shall be saved is through Him.

B3b-2. 10 The Means by which reconciled believers shall be saved is by sharing Christ’s life

2a. 10a-c The Means by which enemies were reconciled to God is through the death of His Son,

2a1. 10a The Time when we were reconciled to God is when we were enemies

2a2. 10b We were reconciled to God = vp

2a3. 10c The Means by which we were reconciled to God is through the death of His Son,

2b. 10d-g The Means by which reconciled enemies shall be saved is by union with Christ’s life

2b1. 10d The Manner in which we shall be saved is much more that being reconciled

2b2. 10e The Time when we shall be saved is after having been reconciled,

2b3. 10f We shall be saved = vp

2b4. 10g The Means by which we shall be saved is by His life

C. 11 The Result of justified and reconciled believers rejoicing in their future glory and present trials is that we rejoice in the person of God (as we’re aware of His love and purposes for us and the grace He makes available to us in our relationship with Christ)

C1. 11a The Manner in which we rejoice is beyond being justified and restored to pre-fall glory

C2. 11b We also rejoice = vp

C3. 11c The One in whom/Thing in which we rejoice is God

C4. 11d The Means by which we rejoice in God is through our Lord Jesus Christ,

C5. 11e-f The Reason we rejoice in God through Jesus is because it is through Him that we’ve received reconciliation.

C5a. 11e The Means by which we have now received the reconciliation is through whom Christ

C5b. 11f We have now received the reconciliation svp

Romans 5b Outline

12a Therefore-5816, just as through (dia) one man

12b sin entered the world,

12c and death through (dia) sin,

12d and thus death spread to all men,

12e because all sinned——

13a (For until the law

13b sin was in the world,

13c but sin is not imputed

13b when there is no law.

14a Nevertheless death reigned

14b from Adam to Moses,

14c even over those who had not sinned

14d according to the likeness of the transgression of Adam,

14e who is a type of Him who was to come.

15a But the free gift is not like (so also/even so) the offense.

15b For if by (dative) the one man’s offense

15c many died,

15d much more

15e the grace of God and the gift

15f by en the grace of/by (dative) the one Man, Jesus Christ,

15g abounded to many.

16a And the gift is not like that which came through (dia) the one who sinned.

16b For the judgment which came from one offense resulted in condemnation,

16c but the free gift which came from many offenses resulted in justification.

17a For if by (dative) the one man’s offense

17b death reigned

17c through (dia) the one,

17d much more

17e those who receive abundance of grace and of the gift of righteousness

17f will reign

17g in (en) life

17h through (dia) the One, Jesus Christ.)

18a Therefore, as through (dia) one man’s offense

18b judgment came to all men,

18c resulting in condemnation,

18d even so

18e through (dia) one Man’s righteous act

18f the free gift came to all men,

18g resulting in justification of life.

19a For as-5816 by (dia) one man’s disobedience

19b many were made sinners,

19c so also

19d by (dia) one Man’s obedience

19e many will be made righteous.

20a Moreover the law entered

20b that the offense might abound.

20c But where sin abounded,

20d grace abounded much more,

21a so that

21b as-5816 sin reigned in death,

21c even so

21d grace might reign

21e through (dia) righteousness

21f to (eis) eternal life

21g through (dia) Jesus Christ our Lord.

I. 12-14 [In light of our expectation of Glory through union with Christ,] The result of sin entering the human race through Adam's sin was that death reigned until Christ gave life

A. 12a-c The Result of one man's sin (Adam's) is that death entered the world

A1. 12a The Means (Manner/Reason) by which sin entered the world is through one man

A2. 12b Sin entered the world = VP

A3. 12c The Result of sin entering the world is that death entered/followed

B. 12d-e The Result of death following sin is that death spread to all men because of Adam's sin (like a plague)

B1. 12d The Result of death following sin is that death spread to all men

B2. 12e The Reason death spread to all men is because all sinned (in Adam)

C. 13-14 The Reason Paul can say death spread to all men (as a result of Adam's sin) is because death reigned from Adam to Moses, even though sin was not imputed until the law

C1. 13 The Time when death reigned was even before the law imputed individual responsibility (modifies C2)

C1a. The Time when sin was in the world (but not imputed) was before the law

C1a-1. 13a The Time when sin was in the world (but not imputed) was before the law

C1a-2. 13b Sin was in the world = VP

C1b. The Reason sin was not imputed is because there was not yet the Mosaic law.

C1b-1. 13c Sin is not imputed = VP

C1b-2. 13b The Time when/Reason sin is not imputed is when/because there is no law.

C2. 14a-d The Result of death spreading to all men (even those who didn't sin like Adam) is that death reigned over all from Adam to Moses.

C2a. 14a Death reigned = VP

C2b. 14b The Time when death reigned was from Adam to Moses,

C2c. 14c The Ones over whom death reigned was even over those who had not sinned

C2d. 14d The Manner in which they had not sinned was according to the likeness of the transgression of Adam,

D. 14e-f The One who brought the reign of death into the world is a type of one who would bring something else into the world.

D1. 14e Adam is a type

D2. 14f The one of whom Adam is a type is of Him who was to come.

II. 15-17 The Manner in which Christ gave the gracious reign of life is superior to the way in which sin resulted in the reign of death

A. 15a The free gift is not like the offense. = VP

B. 15b- The Reason the free gift is not like the offence is because death spread by earned consequence while grace and gift abounded by the grace of God.

B1. 15b-c The Means by which many died is by the one man's offense

B1a. 15b The means by which many died is by the one man's offense

B1b. 15c Many died = svp

B2. 15d-g The Means by which grace and gift abounded to many is by the grace of the one Man, Jesus Christ,

B2a. 15d The manner in which grace and gift abounded to many is much more than the death spreading

B2b. 15e The Things which abounded are the grace of God and the gift

B2c. 15f The means by which grace and gift abounded to many is by the grace of the one Man, Jesus Christ,

B2d. 15g Somethings (Grace and gift) abounded to many. = VP

C. 16 2^ND Reason the gift is not like the offense is that judgment from one offense resulted in condemnation and the gift (sourced in many offenses) resulted in justification.

C1. 16a The gift is not like that which came through the one who sinned. = VP

C2. 16b-c The Reason the gift is not like that which came through the one who sinned is because judgment resulted in condemnation and the gift resulted in justification.

C2a. 16b The judgment which came from one offense resulted in condemnation = svp#1

C2b. 16c The free gift which came from many offenses resulted in justification. = svp#2

D. 17 The 3^rd Reason the gift is not like the offense (or the result of the gift is not like the result of the offense or ???) is that sin of Adam resulted in death reigning and grace results in believers reigning

D1. 17a-c The Means by which death reigned is by Adams's sin

D1a. 17a The Means/Reason death reigned is by/because of the one man's offense

D1b. 17b Death reigned = VP

D1c. 17c The Means/Reason/One through whom death reigned was the one (Adam)

D2. 17d-h The Means by which saints reign is by Christ's grace and righteousness

D2a. 17d The Manner in which believers will reign is much more superior than the way in which death reigned

D2b. 17e The Ones who will reign are those who receive abundance of grace and of the gift of righteousness

D2c. 17f Somebody will reign = VP

D2d. 17g The Sphere/Means by/in which somebody will reign is in life

D23. 17h The Means/Reason/One through whom somebody will reign is through the One, Jesus Christ

III. 18-21 The Result of Christ replacing the reign of sin and death with grace and life is that grace might reign to eternal life is through Jesus Christ our Lord (or something like that).

A. 18a-c The Result of judgment coming to all men was condemnation

A1. 18a The Reason/Means by which judgment came to all men was through one man's offense

A2. 18b Judgment came to all men = VP

A3. 18c The Result of judgment coming to all men was condemnation

B. 18d-g The Result of the free gift coming to all men is justification of life

B1. 18d The Manner in which the free gift came to all men was similar to the way judgment came (vicariously)

B2. 18e The Means by which the free gift came to all men is through one Man's righteous act

B3. 18f The free gift came to all men = VP

B4. 18g The Result of the free gift coming to all men is justification of life.

C. 19 The Reason the free gift resulted in justification of life is because the manner in which Christ's righteousness is imputed is the same as Adam's sin was imputed, ie vicariously.

C1. The means by which many were made sinners is by one man's disobedience

C1a. 19a The Manner in which many were made sinners is vicariously

C1b. 19b The means by which many were made sinners is by one man's disobedience

C1c. 19c Many were made sinners, = VP

C2. The means by which many will be made righteous is by one Man's obedience

C2a. 19d The Manner in which many will be made righteous is vicariously

C2b. 19e The means by which many will be made righteous is by one Man's obedience

C2c. 19f Many will be made righteous. = VP

D. 20-21 The Purpose of the law magnifying sin is so that abundant-sin-overruling grace might reign to eternal life is through Jesus Christ our Lord.

D1. 20a-b The Purpose of the law entering is that the offense might abound.

D1a. 20a The law entered = VP

D1b. 20b The Purpose of the law entering is that the offense might abound (by being legally obvious).

D2. 20c-e The Sphere in which/Place where grace abounded is where sin abounded,

D2a. 20c The Sphere in which/Place where grace abounded is where sin abounded,

D2b. 20d Grace abounded = VP

D2c. 20e The Manner in which grace abounded is even more than sin abounding

D3. 21a The Purpose of grace abounding is so that grace might reign to eternal life is through Jesus Christ our Lord.

D3a. 21a The Manner in which grace might reign is even more than as sin reigned in death

D3b. 21b grace might reign = VP

D3c. 21c The Means by which grace might reign is through righteousness

D3d. 21d The Sphere/Purpose/Goal/Result in which grace might reign is to eternal life

D3e. 21e The Means by which grace might reign to eternal life is thru Jesus Christ our Lord.

God in a nutshell: God so loves the world that He sent Jesus to pay the penalty for our sin, so He could be just, and forgive those who have faith in Jesus. He also has more benefits for those who believe.

Build-a-Jesus: Jesus is the propitiating sacrifice for our sin (dying so we didn't have to) so we could have the blessedness of forgiveness, justification, grace and life.

Us in a nutshell: All have sinned, and will miss out on the life and glory God want to bless us with, unless we believe in what God has revealed about Jesus.

Where to Go for More:

Truthbase.net