New Testament

Week 23: Romans

1) Introduction.
a) Background.
i) Paul’s Epistle to the Romans is widely regarded as Paul’s preeminent work and the
fullest expression of his mature theology.
ii) Romans has had a deeper impact on Protestant Christianity than any other book in
the Bible, including the Gospels. Christian thinkers of every era—from St. Augustine
to Martin Luther to Karl Barth to N. T. Wright—have shaped the development of
Christianity through their exploration of Romans.
(1) The downside to this is that Romans is practically worshipped by some
Protestants. In Bruce R. McConkie’s opinion, “It is the source of more doctrinal
misunderstanding, misinterpretation, and mischief than any other Biblical book,
not even excepting the Book of Revelation.”1
iii) Curiously, Romans is as much ignored by Latter-day Saints as it is over-read by
Protestants. Aside from a handful of passages,2 Mormons are largely unacquainted
with this letter.
b) Occasion and date.
i) Romans was probably written from Corinth during Paul’s third missionary journey
in A.D. 55 or 56.3
ii) Paul had not been to Rome yet, but hoped to make a missionary journey to Spain,
with the support of the Roman saints (15:23–29).4
iii) The purpose of this letter was to introduce Paul to the Jewish and Gentile Christians
in Rome, and to teach them his understanding of the doctrine of salvation by Christ.
2) 1:16–17. Paul’s theme.
KJV Romans 1:16–17 NRSV Romans 1:16–17
16
For I am not ashamed of the gospel of Christ: 16
For I am not ashamed of the gospel; it is the
for it is the power of God unto salvation to power of God for salvation to everyone who
every one that believeth; to the Jew first, and has faith, to the Jew first and also to the
also to the Greek. Greek.
17
For therein is the righteousness of God 17
For in it the righteousness of God is revealed
revealed from faith to faith: as it is written, through faith for faith; as it is written, “The
The just shall live by faith. one who is righteous will live by faith.”
a) Paul’s main point in Romans, summed up here, is that God saves everyone (both Jews
and Gentiles) in the same way (by faith) by the same means (the gospel), and thus
demonstrates his righteousness (covenant faithfulness).

1
Bruce R. McConkie, Doctrinal New Testament Commentary, Volume II: Acts–Philippians (Bookcraft, 1971), 211.
2
I’m thinking mainly of Romans 1:15–16; 3:23; and 8:16–17.
3
Paul writes that he is staying with someone named Gaius (16:23), who is presumably the same person in 1 Corinthians
1:14, and he anticipates an imminent journey to Jerusalem with a collection he has taken up (15:25–33), which corresponds to
Acts 20:1–21:17 and 2 Corinthians 8–9.
4
Paul eventually did make it to Rome, but not as a free man able to travel on, as he had hoped. He came instead as a
prisoner (see Acts 28:16–31).

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Hurricane West Stake Adult Religion Class New Testament: Romans Week 23, Page 2

b) The question Paul is grappling with is how to deal with the fact that the early Christian
church was becoming dominated by Gentiles. Did this mean that God had abandoned
Israel, his covenant people? Or that his plans had been thwarted? Not at all—Paul sets
out to demonstrate that God’s righteousness is evident in his acceptance of the Gentiles
(chapters 1–8), and that inclusion of the Gentiles does not invalidate his covenant with
Israel (9–11).
c) The phrase “from faith to faith” (εκ πιστεως εις πιστιν / ek pisteOs eis pistin) in 1:17 is
difficult to interpret.
i) Many Protestant Christians who believe in the doctrine of sola fide (“faith alone,”
which we discussed last week)5 believe it refers to exclusive requirement of faith on
the part of human beings.6
ii) But recall that Greek word πιστεως (pisteOs) can also mean “faithfulness” (as it does
in its next appearance in 3:3). In the context of 1:17 it seems more likely that Paul is
saying that God’s faithfulness is recognized by or through human faith—in other
words, when we exercise faith, God’s faithfulness in fulfilling his covenant is
revealed.
3) 1:18–8:39. Romans can be divided into three sections. The first begins in the middle of
chapter 1 and runs through the end of chapter 8. In this first portion Paul writes about
God’s righteousness in the way he has justified and reconciled all mankind—Jews and
Gentiles.
a) 1:18–3:20. Paul first makes the case that human beings are generally wicked and unjust,
even though they innately know that God exists and doesn’t want them to do such things
(1:18–32). To Jews who would argue that they’re okay because they have God’s law, Paul
tells them they haven’t kept it, so they’re not in a position to condemn others (2:1–3:20).
Therefore “both Jews and Gentiles…are all under sin” (3:9).
b) 3:21–31 are the capstone of Paul’s introductory argument, and the heart of his letter:
Here Paul restates the theme he introduced in chapter 1—the righteousness of God.
KJV Romans 3:21–26 NRSV Romans 3:21–26
21
But now the righteousness of God without 21
But now, apart from law, the righteousness
the law is manifested, being witnessed by of God has been disclosed, and is attested by
the law and the prophets; the law and the prophets,
22
Even the righteousness of God which is by 22
the righteousness of God through faith in
faith of Jesus Christ unto all and upon all Jesus Christ for all who believe. For there is
them that believe: for there is no difference: no distinction,
23
For all have sinned, and come short of the 23
since all have sinned and fall short of the
glory of God; glory of God;
24
Being justified freely by his grace through 24
they are now justified by his grace as a gift,
the redemption that is in Christ Jesus: through the redemption that is in Christ
Jesus,
25
Whom God hath set forth to be a 25
whom God put forward as a sacrifice of
propitiation through faith in his blood, to atonement by his blood, effective through
declare his righteousness for the remission of faith. He did this to show his righteousness,
sins that are past, through the forbearance because in his divine forbearance he had
of God; passed over the sins previously committed;

5
See lesson 22, pages 4–5; http://scr.bi/LDSARCNT22n
6
Hence the evangelical Protestant NIV translates it as “faith from first to last.”

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Hurricane West Stake Adult Religion Class New Testament: Romans Week 23, Page 3
26
To declare, I say, at this time his it was to prove at the present time that he
26

righteousness: that he might be just, and the himself is righteous and that he justifies the
justifier of him which believeth in Jesus. one who has faith in Jesus.
i) 3:21–22a. Setting the Law of Moses aside (and yet attested to by the Old Testament
scriptures), God’s righteousness—his complete fidelity and fulfilling of his promises
—is now revealed in the faithfulness of Jesus Christ.
(1) Once again we have the phrase “faith in Jesus” (or KJV “faith of Jesus”), where
the word “faith” can also be translated “faithfulness.” In this case it makes much
more sense to read faithfulness, for how could God’s righteousness be revealed by
man’s faith? Paul has just spent two chapters describing how men are unfaithful
and unable to obey God’s law. It seems more likely that Paul’s meaning is that
“the righteousness of God is revealed through the faithfulness of Jesus Christ for
all who believe” (see also 3:25; 5:8).
ii) 3:22b–23. Paul repeats that this applies to everyone—Jew and Gentile—because all
have sinned.
iii) 3:24–26. Justification is not earned; it is a gift, freely given by God. It is activated in
those who have faith in Jesus.
(1) As we’ll see, this does not mean that it comes with no effort on our part. To
exercise faith means to put our complete trust in Christ and in his atonement.
Nephi1 referred to this as “relying wholly [entirely and completely7] upon the
merits of him who is mighty to save” (2 Nephi 31:19).
(2) The Book of Mormon prophet Jacob explained:
Wherefore, my beloved brethren, reconcile yourselves to the will of God, and
24

not to the will of the devil and the flesh; and remember, after ye are
reconciled unto God, that it is only in and through the grace of God that ye are
saved. (2 Nephi 10:24.)
(3) God’s justification not only frees us from sin, it also empowers us to live
righteously, and so we should.
c) 4:1– 25. In chapter 4 Paul turns to a scriptural example of being justified by faith: the
prophet Abraham.
i) He quotes Genesis 15:6—“Abraham believed God, and it was counted unto him for
righteousness” (Romans 4:3)—and concludes that Abraham was declared righteous
because of his belief, or trust, in God. This was done before he was circumcised (4:9–
12) and apart from the Law, which came later.
ii) With regard to the promise that Abraham would have a son:
20
No distrust made him waver concerning the promise of God, but he grew strong in
his faith as he gave glory to God, 21being fully convinced that God was able to do
what he had promised. 22Therefore his faith “was reckoned to him as
righteousness.” (NSRV Romans 4:20–22.)
(1) The kind of faith that Paul has in mind is total trust and confidence that God is
able to fulfill his promises.

7
Daniel Webster, American Dictionary of the English Language, 1828 ed., s.v. “Wholly”;
http://1828.mshaffer.com/d/search/word,wholly

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Hurricane West Stake Adult Religion Class New Testament: Romans Week 23, Page 4

d) 5:1–21. Paul summarizes:

1
Therefore being justified by faith, we have peace with God through our Lord Jesus
Christ. (Romans 5:1.)
i) He then explains that Jesus’ atonement makes up for all the effects of the Fall of
Adam (5:12–21), concluding:
18
Therefore as by the offence of one [man, Adam] judgment came upon all men to
condemnation; even so by the righteousness of one [man, Christ] the free gift
came upon all men unto justification of life. 19For as by one man’s disobedience
many were made sinners, so by the obedience of one shall many be made
righteous. (Romans 5:18–19.)
(1) In other words, according to Paul, just as Adam’s transgression made us all
sinners, so Christ’s atonement can make us all righteous. Neither act took place
because of our will or actions; both are beyond our control.
e) 6:1–23. Next Paul turns to the question of personal behavior: Because we are no longer
held guilty for our sins (since we are justified), does this mean we can continue to sin
and not be held responsible?
KJV Romans 6:1–4 NRSV Romans 6:1–4
1
What shall we say then? Shall we continue in 1
What then are we to say? Should we
sin, that grace may abound? continue in sin in order that grace may
abound?
2
God forbid. How shall we, that are dead to 2
By no means! How can we who died to sin go
sin, live any longer therein? on living in it?
3
Know ye not, that so many of us as were 3
Do you not know that all of us who have
baptized into Jesus Christ were baptized into been baptized into Christ Jesus were
his death? baptized into his death?
4
Therefore we are buried with him by 4
Therefore we have been buried with him by
baptism into death: that like as Christ was baptism into death, so that, just as Christ
raised up from the dead by the glory of the was raised from the dead by the glory of the
Father, even so we also should walk in Father, so we too might walk in newness of
newness of life. life.
i) 6:1–2. Paul recoils at the thought that we should sin more so that there might be
more free gifts (grace) from God.
ii) 6:3–4. Just as Christ died on the cross, so we too, through baptism, have died to our
old way of life, and now should behave as completely new people. We are “dead to
sin” (6:2, 11), and no longer its slave (6:20). Instead, we are servants (slaves) to God
(6:22).
f) 7:1–25. In chapter 7 Paul makes a very difficult and complicated argument concerning
the nature of the Law of Moses. He defends the Law as good, even though we’re no
longer under it; it is only through it that we knew what sin was (7:7). The Law is “holy,
and just, and good” (7:12), but unlivable because our carnal desires struggle against that
which is right (7:15).
g) 8:1–39. Paul sums up the first part of his letter in chapter 8, by teaching about new life
in the Spirit of God. He contrasts “the law of the Spirit of life in Christ Jesus” which has
set us free with “the law of sin and death” which previously enslaved us.

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Hurricane West Stake Adult Religion Class New Testament: Romans Week 23, Page 5

KJV Romans 8:14–17 NRSV Romans 8:14–17

14
For as many as are led by the Spirit of God, 14
For all who are led by the Spirit of God are
they are the sons of God. children of God.
15
For ye have not received the spirit of 15
For you did not receive a spirit of slavery to
bondage again to fear; but ye have received fall back into fear, but you have received a
the Spirit of adoption, whereby we cry, spirit of adoption. When we cry, “Abba!
Abba, Father. Father!”
16
The Spirit itself beareth witness with our 16
it is that very Spirit bearing witness with
spirit, that we are the children of God: our spirit that we are children of God,
17
And if children, then heirs; heirs of God, 17
and if children, then heirs, heirs of God and
and joint-heirs with Christ; if so be that we joint heirs with Christ—if, in fact, we suffer
suffer with him, that we may be also with him so that we may also be glorified
glorified together. with him.
i) This passage speaks of being adopted into the family of God, regardless if our mortal
lineage is from Abraham or not. We too can call God “Father” (Aramaic: Abba), just
as Jesus did in the Garden of Gethsemane (8:15; cf. Mark 14:36), and, as his
brethren, we are joint-heirs with Christ and will be glorified together with him.8
ii) He concludes with a triumphant declaration of God’s love and power:
31
What shall we then say to these things? If God be for us, who can be against us?
32
He that spared not his own Son, but delivered him up for us all, how shall he not
with him also freely give us all things?
***
38
For I am persuaded, that neither death, nor life, nor angels, nor principalities,
nor powers, nor things present, nor things to come, 39Nor height, nor depth, nor
any other creature, shall be able to separate us from the love of God, which is in
Christ Jesus our Lord. (Romans 8:31–32, 38–39.)
4) 9:1–11:36. The second part of Romans concerns God’s treatment of Israel. Paul addresses
the problem of God’s righteousness in creating the Law, only to seemingly abandon it and
his covenant people.
a) 9:1–5. Paul begins by lamenting over Israel:
2
I have great sorrow and unceasing anguish in my heart. 3For I could wish that I myself
were accursed and cut off from Christ for the sake of my own people, my kindred
according to the flesh. 4They are Israelites, and to them belong the adoption, the
glory, the covenants, the giving of the law, the worship, and the promises; 5to them
belong the patriarchs, and from them, according to the flesh, comes the Messiah, who
is over all, God blessed for ever. Amen. (NRSV Romans 9:2–5.)
b) 9:6–29. The first half of his explanation is one “from above”: God has the right to choose
whom he will. He uses examples of the Old Testament prophets—Abraham, Isaac, and
Jacob—to show that God sometimes chooses people who did not have the natural
birthright to be his covenant people. His basic point is that you can’t argue with God
(9:20).
c) 9:30–10:21. The second part of his explanation is that the Israelites sought for
righteousness, but did not obtain it “because they sought it not by faith, but as it were by
the works of the law” (9:32). “For they being ignorant of God’s righteousness, and going
about to establish their own righteousness, have not submitted themselves unto the
8
Romans 8 has some of the strongest language describing Jesus as an “elder brother.” Paul speaks of those who were
called and chosen before the world “to be conformed to [made to resemble] the image of his Son, that he [Christ] might be the
firstborn among many brethren” (8:29).

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Hurricane West Stake Adult Religion Class New Testament: Romans Week 23, Page 6

righteousness of God” (10:3). God stretched out his hand to Israel, but they were
disobedient and contrary (10:21).
d) 11:1–36. Paul wraps up this section by pointing out that he himself, as an Israelite
converted to Christ, is evidence that God has not rejected his people, and that there is
still hope for them (11:1–12). He also warns the Gentiles not to become prideful because
the gospel was taken from the Jews and given to them; the Gentiles could still be cut off
if they do not continue in God’s goodness (11:13–24). “Blindness in part is happened to
Israel, until the fulness of the Gentiles be come in,” but “all Israel will be saved” (11:25–
26).
5) 12:1–15:13. In the third and final major section of Romans Paul turns to ethical
exhortations to the Christian community. Since believers now “walk in the Spirit,” what
does their new righteousness look like in everyday practice? Paul provides some
illustrations in these four chapters.
a) 12:1–2. He begins with a basic statement of Christian living:
KJV Romans 12:1–2 NRSV Romans 12:1–2
1
I beseech you therefore, brethren, by the 1
I appeal to you therefore, brothers and
mercies of God, that ye present your bodies sisters, by the mercies of God, to present
a living sacrifice, holy, acceptable unto God, your bodies as a living sacrifice, holy and
which is your reasonable service. acceptable to God, which is your spiritual
worship.
2
And be not conformed to this world: but be 2
Do not be conformed to this world, but be
ye transformed by the renewing of your transformed by the renewing of your minds,
mind, that ye may prove what is that good, so that you may discern what is the will of
and acceptable, and perfect, will of God. God—what is good and acceptable and
perfect.
i) Paul says that we should not be conformed (made to resemble) this world or age;
rather we should be transformed (changed from one substance into another) so that
we may determine what God’s will for us is. Do we align ourselves with the world and
its values, or do we allow the Spirit of God to change and mold us into what God
wants us to be?
b) 12:3–21. In the remainder of this chapter, Paul gives the Roman saints counsel on loving
one another (12:9–10), supporting each other (12:15), and living peaceably with all men
(12:18).
c) 13:1–7. He next turns to the question of civil authority. Should Christians, who answer
to God in all things, obey the government? His answer is interesting, and controversial.
KJV Romans 13:1–7 NRSV Romans 13:1–7
1
Let every soul be subject unto the higher 1
Let every person be subject to the governing
powers. For there is no power but of God: authorities; for there is no authority except
the powers that be are ordained of God. from God, and those authorities that exist
have been instituted by God.
2
Whosoever therefore resisteth the power, 2
Therefore whoever resists authority resists
resisteth the ordinance of God: and they that what God has appointed, and those who
resist shall receive to themselves damnation. resist will incur judgment.
3
For rulers are not a terror to good works, 3
For rulers are not a terror to good conduct,
but to the evil. Wilt thou then not be afraid but to bad. Do you wish to have no fear of
of the power? do that which is good, and the authority? Then do what is good, and you
thou shalt have praise of the same: will receive its approval;

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Hurricane West Stake Adult Religion Class New Testament: Romans Week 23, Page 7
4
For he is the minister of God to thee for 4
for it is God’s servant for your good. But if
good. But if thou do that which is evil, be you do what is wrong, you should be afraid,
afraid; for he beareth not the sword in vain: for the authority does not bear the sword in
for he is the minister of God, a revenger to vain! It is the servant of God to execute
execute wrath upon him that doeth evil. wrath on the wrongdoer.
5
Wherefore ye must needs be subject, not 5
Therefore one must be subject, not only
only for wrath, but also for conscience sake. because of wrath but also because of
conscience.
6
For for this cause pay ye tribute also: for 6
For the same reason you also pay taxes, for
they are God’s ministers, attending the authorities are God’s servants, busy with
continually upon this very thing. this very thing.
7
Render therefore to all their dues: tribute to 7
Pay to all what is due to them—taxes to
whom tribute is due; custom to whom whom taxes are due, revenue to whom
custom; fear to whom fear; honour to whom revenue is due, respect to whom respect is
honour. due, honor to whom honor is due.
i) On the surface, Paul appears to be teaching things that Latter-day Saints would be
comfortable with. Our twelfth Article of Faith teaching that
We believe in being subject to kings, presidents, rulers, and magistrates, in
12

obeying, honoring, and sustaining the law. (Articles of Faith 1:12.)

And modern revelation declares:
Let no man break the laws of the land, for he that keepeth the laws of God hath
21

no need to break the laws of the land. (D&C 58:21.)

ii) But, when you get down to specifics, there are some difficult concepts in his
instruction:
(1) 13:1–2. He teaches that all civil authority is instituted by God, and that those who
resist the government will receive judgment from God.
(2) 13:3–4. He appears to be teaching a form of the classic authoritarian argument,
“if you’re not doing anything wrong, then you have nothing to worry about.”
(3) 13:6–7. Likewise, he views taxes (without commenting on how much is
appropriate) as payment to God’s servants.
iii) What’s most interesting about this is that it appears to conflict with what Paul wrote
in other letters. For example, he condemned “the rulers of this age, who are doomed
to perish” (1 Corinthians 2:6–8), for, when Christ returns, he will destroy (KJV “put
down”) these earthly rulers and authorities (1 Corinthians 15:24).
(1) Is there some context to his instructions here? Perhaps Paul was concerned about
anti-Jewish tensions in the Roman Empire, and was trying to prevent some sort
of civic disturbance that would bring down persecution on Jews, and Christians
as well (who were seen by the Romans as a sect of Judaism).
iv) In any event, his counsel is, in large part, followed by the restored Church: We
encourage Latter-day Saints in all countries to be good citizens and obey the law. We
do not proselyte or organize in countries where we have not obtained permission to
do so. This policy has opened doors for us, most notably in the building of a temple
in East Germany in the 1980s.
v) Paul does not address civil disobedience—the refusal to obey unjust laws—in
Romans. There is a time and place for that, but that time and place was not in Rome
in the mid-50s.
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Hurricane West Stake Adult Religion Class New Testament: Romans Week 23, Page 8

d) 13:8–14. He goes on to tell the Roman saints that “love is the fulfilling of the law”
(13:10), and that we should “cast off the works of darkness, and…put on the armour of
light” (13:12).
e) 14:1–15:13. His final instructions are directed to dealing with tensions between the
Jewish and Gentile Christians in Rome. As we’ve discussed previously, Jewish converts
largely retained their Jewish dietary and other practices, while Gentiles saw no need to
adopt them. This caused difficulties and lost testimonies, especially among new
converts.
i) Paul encourages them not pass judgment on others over issues of food or holy days
(14:1–6), and asks them, rhetorically:
10
But why dost thou judge thy brother? or why dost thou set at nought thy brother?
for we shall all stand before the judgment seat of Christ.
***
13
Let us not therefore judge one another any more: but judge this rather, that no
man put a stumblingblock or an occasion to fall in his brother's way. (Romans
14:10, 13.)
6) 15:14–16:27. Paul then closes his letter by telling them of his intention to travel to
Jerusalem and then to come visit them before heading on to Spain (15:14–33),9 and giving
greetings to 26 Christians in Rome10 whom he knew personally (16:1–27).11
7) Paul’s epistle to the Romans has frequently been read as his definitive work on salvation by
faith. While this does form a major part of his letter, it is much more than that: It also lays
out his understanding of the dispensation of the gospel through the ages, and is an appeal
for holy living to Christians who might be tempted to look down on others who have
differing views of the gospel of Christ. Romans is a call to us to recognize the righteousness
and grace of God the Father, the love and mercy of Jesus Christ, and our obligation as saints
to live in the Spirit.
8) In our next lesson we’ll continue our study of Paul with two letters whose authorship is
debated by many scholars.
a) Reading: Colossians, Ephesians.

9
Paul did eventually make it to Rome, but not as he intended. Instead, he came as a prisoner on appeal to Caesar for
causing a disturbance in Jerusalem. See Acts 21:17–28:31.
10
Ten of the 26 are women. Among them is Phoebe (16:1), who is identified as a “deacon” (διακονον / diakonon), which
can refer to a specific office in the church (Philippians 1:1; 1 Timothy 3:8, 12) or, more generically, to one who serves or
ministers (Romans 13:4; 15:8; 1 Corinthians 3:5; 2 Corinthians 3:6; 6:4; 11:15, 23; Galatians 2:17; Ephesians 3:7; 6:21;
Colossians 1:7, 23, 25; 4:7; 1 Thessalonians 3:2; 1 Timothy 4:6.). Also mentioned is Junia (16:7) who is described as being “of
note among the apostles.” There has been much debate over whether that means she was known to the apostles, or whether
she was prominent as an apostle. See Kevin Barney, “Elder Joanna?”; http://bycommonconsent.com/2007/06/16/elder-
joanna/
11
Some scholars believe that the concluding blessing, or doxology, in Romans 16:25–27 was an addition by later scribes. It
is mission from a few ancient manuscripts, and is found in various places in others (after 14:23 or 15:33).

© 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.