Romans — Introduction & Outline

Even the modern critics accept the authorship of Paul for this epistle. Paul identifies himself as the author in 1:1 and there are indications in the letter verifying this. He mentions he is from the tribe of Benjamin (11:1; Cf. Phil. 3:5) and the apostle to the Gentiles (11:13; 15:16- 19). Other details that support Paul's authorship are his relation to Priscilla and Aquila (16:3; Cf. Acts 18:2-3,18-19), his mention of the gift from the churches of Macedonia and Achaia to Jerusalem (15:25-27; Cf. Acts 19:21; 20:1-5; 21:15-19), and his intention to visit Rome (1:10- 13,15; 15:22-32; Cf. Acts 19:21).

Paul's life is outlined in Acts 9-28 and filled in somewhat by his epistles. His Jewish heritage was flawless (Phil. 3:5). He was also born a Roman citizen (Acts 22:25-29), trained to be a tentmaker as a secondary vocation (Acts 18:3), and trained as a Pharisee under Gamaliel (Acts 22:3). He persecuted the church (Acts 9:13; 22:4; 26:10-11) before his conversion on the road to Damascus (Acts 9:1-16). His commission to be the apostle to the Gentiles took him on three missionary journeys and a final trip to Rome where he is purported to have met his death around A.D. 67.

Paul wrote Romans on his third missionary journey after his two epistles to the Corinthians and before his trip to deliver the offering to Jerusalem (15:26). At the time he wrote to the Corinthians, Paul had not yet collected the offering from Macedonia and Achaia, but was planning to come to them immediately (1 Cor. 16:1-9; 2 Cor. 9:1-5). Paul then visited Macedonia and Achaia and stayed in Corinth for three months (20:1-3) before traveling to Jerusalem (Acts 20:7,16). This places the date of writing in the winter of A.D. 56 or early spring A.D. 57 from Corinth.

Paul wrote to "all who are in Rome" (1:7), which may indicate the whole Christian population of several churches rather than one church. The founding of the church in Rome is uncertain, but the two most reasonable theories attribute it to Roman visitors at the scene of Pentecost (Acts 2:10) who returned to Rome, or to the many visitors who traveled in and out of the city. Priscilla and Aquila would be such an example (16:3-5; Acts 18:2). The position of the Roman Catholic Church which claims Peter traveled and stayed in Rome, and thus founded the church there, should be rejected because Peter's activities were largely confined to the Jews in Palestine (Acts 1-12; Gal. 2:7-9), whereas the church in Rome was probably predominately Gentile. Also, Paul was resolved not to build on another man's foundation (15:20), but intended to establish the church by way of his personal presence (1:11). Furthermore, if Peter was there as claimed, Paul's failure to greet him in this letter or mention his presence in others in conspicuously absent.

The church at Rome included both Jews and Gentiles. The presence of Jews is suggested in a number of places (4:1; 7:1-6; 9:10; 16:7,11) as well as by the relationship of Aquila to the city (Acts 18:2). Since Rome was a Gentile city, the church was probably made up mostly of Gentiles as also implied by the contents of the letter (1:5,13; 11:13,17-31; 15:14-16). Besides, Paul devotes much of his argument in Romans to the relationship of Gentiles to the promises made to Israel.

The city of Rome was founded in 753 B.C. on the Tiber river. At the time Paul wrote, the population is estimated to have been between one and four million people. A large Jewish population resided there as a result of Pompey's taking of Jerusalem in 63 B.C. and his relocation of many Jews to Rome. In the early period of Nero's reign (A.D. 54-68) peace and prosperity characterized the city. The major religion was polytheism, but decaying confidence in it gave the gospel a choice opportunity to bear fruit.

The immediate occasion that prompted Paul to write to the believers in Rome was his desire and plan to visit them (15:23-24). He had finished his labors in the eastern provinces (15:23) and was returning to Jerusalem to deliver the gift collected in Macedonia and Achaia (15:25-26). He anticipated a journey west as far as Spain after this business was taken care of (15:24; Acts 19:21). His letter would inform the Romans of his plans and prepare them for his visit.

There appears no urgent need that dictated the comprehensive argument which forms the bulk of the epistle. Yet it is clearly Paul's purpose to expound in detail the gospel he preached and would soon be preaching in Rome (1:15). Most likely he wanted them to understand the gospel he would be preaching, and thus be prepared for his visit.

It has been suggested, and is likely true, that Paul was also determined to establish the church at Rome as a center for the universal gospel for Jews and Greeks. This might be seen in his arguments which place all men under sin and all men as beneficiaries of Christ's provision.

In addition, chapters 9-11 address the relationship of the Gentiles to the promises made to Israel.

Some also suggest a prophylactic purpose could be indicated in 16:17-20. Paul was constantly followed by false teachers and troublemakers who would surely attempt to interfere in Rome, given time. Paul's thorough exposition of the gospel could prevent doctrinal error from taking hold.

In short, the main purpose of the letter is to give a clear and comprehensive theological formulation of the gospel as a revelation of God's righteousness (1:16-17). Paul does this by showing man's need of righteousness, God's provision in Christ, the role of faith in obtaining this righteousness, and the provision for a life of righteousness. He also explains the relationship of Gentiles to the Jewish promises and gives practical exhortations for individuals and the church in view of God's revealed righteousness. This central purpose does not preempt the secondary purposes discussed above, nor his practical purpose of preparing the Romans for his visit.

In presenting the gospel as God's righteousness, Paul first explains the revelation of righteousness in the gospel (1:18-8:39), then its vindication in going to the Gentiles (chs. 9-11), and finally its application in the church (12:1-15:13). The introduction to the letter (1:1-17) establishes Paul's apostolic authority and separation to the task of preaching the gospel (1:1).

This gospel was promised in the Old Testament and revealed in Jesus Christ (1:2-4). Paul then expresses his desire to visit the Romans for the purpose of preaching the gospel 4 to them (1:11,15). The church at Rome was evidently made up mostly of Gentiles (1:13,16), but the gospel "is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek" (1:16). Paul's fervent desire to preach the gospel and his characteristic boldness to do so was based on his understanding of what the gospel was. It was the revelation of God's righteousness from its initial appropriation to its progressive application (1:16-17). The theme thus stated, Paul goes on to explain the need and provision of righteousness as related to the gospel.

The first half of Romans explains the revelation of the righteousness of God in the gospel (1:18-8:39). God has revealed His righteousness because there is a universal need that condemns all men before God (1:18-3:30). Paul argues conclusively by first demonstrating the condemnation of the Gentile (1:18-32). God's wrath is revealed against all men because all men have the knowledge of God in creation, but they have corrupted and perverted that knowledge (1:18-23). As a result, God has turned mankind over to the wickedness they want and deserve (1:24-32).

Paul next argues that the Jews are likewise condemned (2:1-3:8), for though they stand in judgment over others, they practice the same things. The principles of God's judgment (2:1-16) are according to truth, according to works, and according to impartiality. Jews hold no favor over Gentiles before God when it comes to judgment, because "there is no partiality with God" (2:11). Since the Jews, who have the law, do the same things as the Gentiles, they lack the righteousness of God, also (2:17-29). Before God, what counts is not the physical mark of circumcision, but the inner affirmation of the spirit (2:28-29). The objection is then anticipated (3:1-8) about what advantage the Jew has if God judges Jew as He does Gentile. Paul answers that the Jews have the Scriptures with the divine promises entrusted to them (3:2), and their unbelief does not annul God's faithfulness to His promises (3:3-4). The conclusion of this section is that all men are condemned before God (3:9-20).

This charge is substantiated from the Old Testament Scriptures which point to man's sinful character, speech, and deeds (3:10-18). The Jews especially are guilty as those who had the revelation of the law (3:19-20), for the law could not bring justification as they might think, but only the knowledge of sin.

Having expressed the need for God's righteousness, Paul now explains how it is revealed apart from the law. He explains the imputation of righteousness through justification (3:21-5:21). First, he declares the nature of justification through faith (3:21-31). It is to all who believe in the work of Christ as a propitiation for sin (3:21-26) and not through keeping the law (3:27-31). God imputes His righteousness freely because this excludes boasting and allows Gentiles to be justified as well. Faith does not cancel the law, but recognizes its intended purpose of exposing the need for righteousness.

Abraham is used as a fitting illustration of justification through faith (4:1-25). He was justified apart from works (4:1-8) as proved by Genesis 15:6 (4:3). The nature of works and grace makes them mutually exclusive (4:4-5). David agrees with this conclusion, as is seen in the quote from Psalm 32:1-2. Furthermore, Abraham was justified apart from circumcision (4:9- 12) since he had been declared righteous before his circumcision. This means that circumcision does not guarantee the blessings of all the Abrahamic promises, for Abraham is "the father of all those who believe" (4:11). Abraham is the example for all who believe because he so received God's promise (4:13-25). The promise came to Abraham obviously before the law and thus apart from the law. Therefore it is of faith according to God's grace, which allows Jews under the law, as well as men from all nations, to become the children of Abraham. The example of Abraham's faith in God's promise is given for the benefit of those in the church age so they might also believe in Christ and receive the righteousness of God.

Having explained how God's righteousness is imputed, Paul lists the benefits of justification through faith (5:1-11). All who are justified stand in grace and are no longer enemies of God, but enjoy peace and hope. This hope enables the Christian to rejoice in times of tribulation. Also, the Christian has a strong assurance of God's love by the testimony of the Holy Spirit and the historical fact that Christ died for people when they were sinners. Paul reasons that if Christ so justifies by His provision in death, then He will also deliver from the power of sin and its resulting wrath (5:9-10). This observation anticipates Paul's lengthy discussion of sanctification in chapters 6 through8.

But first, Paul makes a final clarification of the universal provision of righteousness in Christ. To do this, he makes an analogy between the justification through faith and the imputation of sin in Adam (5:12-21). Sin was imputed through the one man, Adam, because he represented mankind. But Adam was a "type" of Christ, Who also represented mankind. Christ's gift to man is the provision of righteousness resulting in life. Grace, then, is the reigning principle for those who have eternal life, just as sin reigns over men who are in death. Paul has shown that God has provided all mankind with righteousness through faith in Jesus Christ.

Adam is the common father of Jew and Gentile alike, and correspondingly, Christ has provided God's righteousness to both Jew and Gentile apart from the Jewish law.

At this point Paul makes a transition in the discussion from justification to sanctification; from the imputation of righteousness to the impartation of that same divine righteousness (6:1-8:39). In 5:21 he argued that grace must reign along with God's righteousness just as sin reigned in death. Now he explains how grace affects the believer's new relationship to sin, the law, and the indwelling Spirit.

First, he explains the believer's new relationship to sin (6:1-23). The believer is to realize his death to the principle of sin (6:1-14). Because sin brought the provision of grace, the Christian must not suppose that he can continue in it. Rather, the Christian has identified with Christ in His death through the Spirit's baptism into Christ, and is freed from sin through this death. In like manner, the Christian is identified with Christ in resurrection-life. He should then consider himself "dead indeed to sin, but alive to God in Christ Jesus our Lord" (6:11) and no longer under the dominion of sin. Therefore, the believer should also exhibit his death to the practice of sin (6:15-23) by voluntary submission to righteousness. In the domain of sin the deadness of Adam is manifested, but when the believer submits to God's righteousness, the life of Christ is manifested (6:23).

Next, Paul explains the believer's new relationship to the law (7:1-25). Just as he is dead to sin, he is also dead to the law (7:1-6). The illustration from marriage shows how death breaks a contract and its obligations. The believer has died to the law in Christ and is now "married" to Him in new life. The law is then useless in the Christian's new life in that it is not able to deliver from sin (7:7-25). This does not mean that the law is itself evil, for sin is exposed by use of the law (7:7-13). However, once sin is exposed, the law cannot deliver from it (7:14- 25). To illustrate this, Paul uses himself as an example. He confesses his defeat under the principles of the law because of indwelling sin and recognizes the struggle between his body of sin and the law of God. He realizes there is no victory in and of himself, but only through Jesus Christ.

This note of victory leads Paul to explain the believer's new relationship to the Spirit (8:1-39). The indwelling Spirit is the means of overpowering the evil flesh (8:1-11). The Spirit of life in Christ frees the believer from condemnation, sin, and death. Since the law could never do this, God sent His Son to condemn sin and death and provided the power of the Spirit to fulfill the requirements of the law. There are two mindsets in life: the carnal, and that of the Spirit. Those who belong to Christ have the Spirit in them to give the power of life for righteousness.

The indwelling Spirit assures the believer of his sonship with God (8:12-17) which obligates him to live after the Spirit. Sonship also means believers are joint heirs with Christ, and as such they will suffer and be glorified with Christ. This future glory is also assured by the indwelling Spirit (8:18-30). It is the expectation of all creation, and is the believer's present hope according to the firstfruits of the indwelling Spirit Who also "makes intercession for the saints according to the will of God" (8:27). The will of God is for those He foreknew to be glorified. Paul summarizes the Spirit's assuring ministry by proclaiming the certainty of final victory (8:31- 39). The believer is secure in the grace of God through the intercession of the Son at God's right hand. God's love in Christ toward the believer is a power that can not be severed by any physical or spiritual reality. Now that Paul has declared the righteousness of God that is freely bestowed on all who believe apart from the law, both Jew and Gentile, he anticipates some questions about the relationship of saved Gentiles to the covenant promises made to the Jews. It would be obvious to the Roman Christians that the gospel has been bearing abundant fruit among the Gentiles, as they themselves are proof. This would raise questions about whether God has then set aside the Jews, and what He intends to do with them in His future program. The charge is anticipated that God has reneged on His promises. Paul therefore sets out to vindicate the righteousness of God that has been revealed in the gospel (9:1-11:36). He first argues that Israel's past rejection was in the sovereign will of God (9:1-29).

He begins by expressing his grief at Israel's rejection and by reaffirming Israel's strategic place in God's program (9:1-5). Their rejection is consistent with God's promise, because the promise was made not to all the physical seed of Abraham, but to those of the promise. According to God's sovereign election, Isaac and Jacob were chosen to be heirs of the promise. Furthermore, Israel's rejection is consistent with God's justice (9:14-29), for the prerogative to show mercy belongs to God alone. It is therefore impertinent to question God's sovereign will. God has designed the rejection of Israel and the salvation of the Gentiles to reveal the riches of His glory, even as the Old Testament prophets predicted.

Paul then addresses Israel's contemporary situation and explains their present rejection of the gospel (9:30-10:31). They failed to achieve God's righteousness because they tried to do it by the works of the law, not faith (9:30-33). Thus, they refused to accept God's righteousness in Christ (10:1-13) though it was near in the gospel. The assurance is that whoever believes in Christ will be saved, whether Jew or Gentile. In spite of the gospel being preached to them, Israel heard and rejected it in fulfillment of the prophets' expectations (10:14-21).

Since one may be tempted to conclude from Paul's argument that God is forever finished with the Jews, Paul now explains that there is a future restoration of Israel in the purpose of God (11:1-36). The partial extent of their rejection is illustrated by Paul's own salvation, the example from Elijah's day, and the present remnant chosen according to God's grace (11:1-10).

Israel's rejection is not final, but temporary so as to allow salvation to come to the Gentiles (11:11-24). Gentiles can learn from Israel's rejection not to boast of their grafting into the promises to Abraham. Indeed, Israel may well be grafted in again if they believe. Therefore, Israel's rejection is temporary until God's purpose with the Gentiles is accomplished (11:25-32). The future restoration of Israel is certain because the Scriptures promise it, God can not recall His promises, and God intends to show mercy to all men. Paul's ejaculation of praise (11:33-36) is prompted by the perfect wisdom of God who has revealed His mercy to all men while keeping His Word to Israel.

Paul has thus vindicated the righteousness of God revealed in the universal gospel so that God is true to His promises. Now he turns to more practical instruction which applies the righteousness of God revealed in the gospel to the Christian's life (12:1-15:13). The response of the Christian to God's grace is to be manifested in all relationships. Toward God, the Christian's response should be a total consecration (12:1-2). Toward those around him (12:3-21) he must demonstrate humility in the church and conduct tempered by love to all. The important relationship the Romans have with the state is to be ruled by respect for authority and love for fellow citizens, as the nearness of Christ's return should so motivate (13:1-14).

Paul devotes a rather lengthy discourse to the believer's responsibilities to weaker brothers (14:1-15:13). Evidently, the Romans had a real problem or a potential problem involving areas of conscience such as eating and observing certain days (14:2-6). Paul exhorts them not to judge one another in respect to these things (14:1-13). Rather, love should keep them from violating the conscience of a weaker brother (14:14-23). They should all follow Christ's example in accepting and pleasing one another instead of pleasing themselves, for Christ accepted both Jews and Gentiles in order to manifest His salvation (15:1-13). This may indicate that the problem with the Roman Christians was due to Jew-Gentile differences, a situation inexcusable in light of God's righteousness revealed universally in the gospel.

Paul concludes his letter with some personal concerns (15:14-16:27). He explains that the purpose for his writing included a reminder of his divine mission of preaching the gospel to the Gentiles (15:14-21). He then informs the Romans of his plans to visit them on the way to Spain (15:22-33). His final greetings (16:1-24) contain a commendation of Phoebe, greetings to friends, a warning about divisive people, and greetings from his companions. He ends with a benediction which reflects the great theme of his letter (16:25-27): The gospel of Jesus Christ is the revelation of God to all nations. This reminds of the thematic introductory verses 1:16-17 which declare the gospel as the power and revelation of the righteousness of God.

1. Introduction 1:1-17

   1. Paul's greeting 1:1-7
   1. His calling as an apostle 1:1
   2. His message as an apostle 1:2-4
   3. His mission as an apostle 1:5-6
   4. His greeting 1:7
   2. Paul's relationship with the Romans 1:8-15
   1. His thanks for them 1:8
   2. His prayer for them 1:9-10
   3. His desire to visit them 1:11-15
   3. Paul's theme of God's righteousness in the gospel 1:16-17
2. The Revelation of the Righteousness of God 1:18-8:39

   1. Condemnation: The universal need of righteousness 1:18-3:30

      1. The condemnation of the Gentile 1:18-32
      1. The reasons for their condemnation 1:18-23
      1. God's wrath is revealed against sin. 1:18
      2. Their knowledge of God leaves no excuse. 1:19-20
      3. They corrupt the knowledge of God. 1:21-23
      2. The results of their condemnation 1:24-32
      1. God gave them up to uncleanness. 1:24-25
      2. God gave them up to vile passions. 1:26-27
      3. God gave them up to a reprobate mind. 1:28-32
      2. The condemnation of the Jew 2:1-3:8
      1. The principles of God's judgment 2:1-16
      1. It is according to truth. 2:1-5
      2. It is according to works. 2:6-10
      3. It is according to impartiality. 2:11-16
      2. The Jews' lack of righteousness 2:17-29
      1. In spite of possession of the law 2:17-24
      2. In spite of circumcision 2:25-29
      3. The anticipation of the Jews' objection 3:1-8
      1. The question of the Jews' advantage 3:1-4
      2. The question of God's justice 3:5-8
      3. The condemnation of all men 3:9-20
      1. The charge of universal corruption 3:9
      2. The scriptural proof of universal corruption 3:10-18
      1. The sinfulness of man's character 3:10-12
      2. The sinfulness of man's speech 3:13-14
      3. The sinfulness of man's deeds 3:15-18
      3. The corruption of the Jew under the law 3:19-20
   2. Justification: The imputation of righteousness 3:21-5:21

      1. The nature of justification through faith 3:21-31
      1. It is through faith in Christ's work. 3:21-26
      2. It excludes merit from keeping the law. 3:27-31
      2. The illustration of justification through faith 4:1-25
      1. Abraham was justified apart from works. 4:1-8
      1. The question of Abraham's justification 4:1-3
      2. The contrast of works and faith 4:4-5
      3. The confirmation of David's testimony 4:6-8
      2. Abraham was justified apart from circumcision. 4:9-12
      3. Abraham received God's promise through faith. 4:13-25
      1. The promise came apart from the law. 4:13-15
      2. The promise came through faith. 4:16-17
      3. Abraham believed God. 4:18-22
      4. Abraham's faith is an example for us. 4:23-25
      3. The benefits of justification through faith 5:1-11
      1. Peace and hope in God 5:1-2
      2. Hope in tribulations 5:3-4
      3. Assurance of God's love 5:5-8
      4. Salvation from God's wrath 5:9-11
      4. The analogy of justification through faith 5:12-21
      1. The two representative heads of mankind 5:12-14
      2. The difference between Adam and Christ 5:15-17
      3. The similarity in the difference 5:18-21
   3. Sanctification: The impartation of righteousness 6:1-8:39

      1. The believer's relationship to sin 6:1-23

         1. The believer's death to the principle of sin 6:1-14
         1. The first question of continuing in sin 6:1-2
         2. The position with Christ 6:3-11
         1. As signified through baptism 6:3-4
         2. As applied to the believer 6:5-11
         3. The realization of this position 6:12-14
         2. The believer's death to the practice of sin 6:15-23
         1. The second question of continuing in sin 6:15-16
         2. The position as slaves of righteousness 6:17-18
         3. The realization of this position 6:19-20
         4. The contrasting services to sin and God 6:21-23
      2. The believer's relationship to law 7:1-25

         1. The believer's death to the law 7:1-6
         1. The principle of the law's dominion 7:1
         2. The illustration from marriage 7:2-3
         3. The application to the believer 7:4-6
         2. The law's inability to deliver from sin 7:7-25
         1. Sin works through the law. 7:7-13
         2. The law cannot deliver from sin. 7:14-25
         1. The confession of defeat by sin 7:14-17
         2. The confession of indwelling sin 7:18-20
         3. The confession of conflict and victory 7:21-25
      3. The believer's relationship to the Spirit 8:1-39

         1. The Spirit's power over sinful flesh 8:1-11
         1. The freedom from condemnation 8:1-2
         2. The provision for deliverance 8:3-4
         3. The means of deliverance 8:5-11
         1. The two mindsets set forth 8:5-6
         2. The way of the flesh explained 8:7-8
         3. The way of the Spirit explained 8:9-11
         2. The Spirit's assurance of sonship 8:12-17
         1. The obligation to live after the Spirit 8:12-14
         2. The provision of sonship by the Spirit 8:15-17
         3. The Spirit's assurance of future glory 8:18-30
         1. The prospect of future glory 8:18
         2. The assurances of future glory 8:19-30
         1. From creation's expectation 8:19-22
         2. From the believer's present hope 8:23-25
         3. From the Spirit's intercession 8:26-27
         4. From God's eternal purpose 8:28-30
         4. The Spirit's assurance of final victory 8:31-39
         1. The security of God's grace in Christ 8:31-34
         2. The security of God's love in Christ 8:35-39
   4. The Vindication of the Righteousness of God 9:1-11:36

      1. Israel's past rejection in the sovereignty of God 9:1-29

         1. Paul's sorrow over Israel's unbelief 9:1-5
         2. God's sovereignty in Israel's unbelief 9:6-29
         1. Their rejection consistent with God's promise 9:6-13
         1. The proof from Abraham's children 9:6-9
         2. The proof from Isaac's children 9:10-13
         2. Their rejection consistent with God's justice 9:14-29
         1. The declaration of God's sovereign will 9:14-18
         2. The exercise of God's sovereign power 9:19-29
         1. The question over His sovereign power 9:19-20
         2. The actual exercise of His power 9:21-24
         3. The prophesies about Jew and Gentile 9:25-29
      2. Israel's present rejection of the gospel of God 9:30-10:21

         1. Their failure to achieve righteousness 9:30-33
         2. Their refusal to accept God's righteousness 10:1-13
         1. The rejection of righteousness through Christ 10:1-4
         2. The comparison of two ways of righteousness 10:5-8
         1. Righteousness through the law 10:5
         2. Righteousness through faith 10:6-8
         3. The realization of righteousness through faith 10:9-10
         4. The assurance of righteousness through faith 10:11-13
         3. Their rejection of the universal gospel 10:14-21
         1. The proclamation of the gospel 10:14-15
         2. The response of Israel to the gospel 10:16-21
         1. They heard the gospel. 10:16-18
         2. They rejected the gospel. 10:19-21
      3. Israel's future restoration in the purpose of God 11:1-36

         1. The partial extent of their rejection 11:1-10
         1. The denial that God has cast off all Israel 11:1-6
         1. Proof from Paul himself 11:1
         2. Proof from Elijah 11:2-4
         3. Proof from the present remnant 11:5-6
         2. The contrast of the remnant with the nation 11:7-10
         2. The beneficial purpose in their rejection 11:11-24
         1. The salvation to the Gentiles 11:11-16
         2. The warning to the Gentiles 11:17-24
         1. The warning against pride 11:17-20
         2. The consequence of pride 11:21-22
         3. The probability of Israel's restoration 11:23-24
         3. The temporary duration of their rejection 11:25-32
         1. The fact of Israel's future restoration 11:25-26a
         2. The support for Israel's future restoration 11:26b-32
         1. The Scriptures predicted it. 11:26b-27
         2. God specially chose them. 11:28-29
         3. God purposes to show mercy to all. 11:30-32
         4. The praise of God's wisdom 11:33-36
3. The Application of the Righteousness of God 12:1-15:13

   1. The believer's responsibilities to God 12:1-2

      1. The body should be presented to God. 12:1
      2. The mind should be renewed. 12:2
   2. The believer's responsibilities to all people 12:3-21

      1. Gifts should be used with humility in the Church. 12:3-8
      1. The exhortation for sober self-evaluation 12:3
      2. The relationship of members in the Body 12:4-5
      3. The exercise of the different gifts 12:6-8
      2. Love should be practiced toward all people. 12:9-21
      1. The practice of love in the Church 12:9-13
      2. The practice of love in other relationships 12:14-16
      3. The practice of love in hostile situations 12:17-21
   3. The believer's responsibilities to the state 13:1-14

      1. Respect should be shown to governing authorities. 13:1-7
      1. The relation of all authority to God 13:1-2
      2. The motives to obey the governing authority 13:3-5
      3. The example of paying taxes to the authorities 13:6-7
      2. Love should be shown to fellow citizens. 13:8-10
      3. Christ's return should motivate us to live right. 13:11-14
   4. The believer's responsibilities to the weaker brother 14:1-15:13

      1. Do not judge the weaker brother. 14:1-13
      1. The prohibition against judging 14:1-3
      2. The accountability of each believer to God 14:4-12
      1. The principle of individual accountability 14:4-8
      2. The motivation of Christ's judgment seat 14:9-12
      3. The concluding exhortation against judging 14:13
      2. Do not violate the weaker brother's conscience. 14:14-23
      1. Paul's conviction about what is clean 14:14
      2. The application of this conviction 14:15-21
      1. Its misuse 14:15-18
      2. Its proper use 14:19-21
      3. The concluding appeal to both groups 14:22-23
      3. Follow Christ's example in accepting one another. 15:1-13
      1. The exhortation to not please ourselves 15:1-2
      2. Christ's example of not pleasing Himself 15:3-4
      3. Paul's prayer for their Christ-like attitude 15:5-6
      4. Christ's example of ministry to all 15:7-12
      1. The nature of His ministry 15:7-8
      2. The purpose of His ministry 15:9-12
      5. Paul's prayer for their welfare 15:13
4. Concluding Remarks 15:14-16:27

   1. Paul's personal plans 15:14-33
   1. His explanation for writing 15:14-21
   1. His attitude of confidence in writing 15:14-16
   2. His reasons for confidence in writing 15:17-21
   2. His plans to visit Rome 15:22-33
   1. His intent to visit Rome 15:22-24
   2. His obligation to first visit Jerusalem 15:25-27
   3. His anticipation of visiting Rome 15:28-29
   4. His request for prayers for his visit 15:30-33
   2. Paul's personal greetings 16:1-24
   1. His commendation of Phoebe 16:1-2
   2. His greetings to friends at Rome 16:3-16
   3. His warning about divisive people 16:17-20
   4. The greetings from Paul's companions 16:21-24
   3. Paul's personal benediction 16:25-27