qwertyuiopasdfghjklzxcvbnmqwertyui

opasdfghjklzxcvbnmqwertyuiopasdfgh
jklzxcvbnmqwertyuiopasdfghjklzxcvb
nmqwertyuiopasdfghjklzxcvbnmqwer
A Study Guide to Romans
tyuiopasdfghjklzxcvbnmqwertyuiopas
Outlined with Sectional Summaries

dfghjklzxcvbnmqwertyuiopasdfghjklzx
7/22/2016

Dr. Morris Murray, Jr.

cvbnmqwertyuiopasdfghjklzxcvbnmq
wertyuiopasdfghjklzxcvbnmqwertyuio
pasdfghjklzxcvbnmqwertyuiopasdfghj
klzxcvbnmqwertyuiopasdfghjklzxcvbn
mqwertyuiopasdfghjklzxcvbnmqwerty
uiopasdfghjklzxcvbnmqwertyuiopasdf
ghjklzxcvbnmqwertyuiopasdfghjklzxc
vbnmqwertyuiopasdfghjklzxcvbnmrty
uiopasdfghjklzxcvbnmqwertyuiopasdf
ghjklzxcvbnmqwertyuiopasdfghjklzxc
 A Study Guide to Romans
Outlined with Sectional Summaries

Testimonies to the Significance of Romans

“This Epistle is really the chief part of the New Testament and the very purest Gospel,
and is worthy not only that every Christian should know it word for word, by heart, but occupy
himself with it every day, as the daily bread of the soul. It can never be read or pondered too
much, and the more it is dealt with the more precious it becomes, and the better it tastes. . . .
Therefore, let every Christian exercise himself in it habitually and continually” (Luther).
“The epistle is the gospel taught to saints rather than the gospel preached to sinners”
(Shannon). “This epistle is the principal and most excellent part of the New Testament” (William
Tyndale). “Romans is the apostle’s greatest piece of sustain theological writing” (C. K. Barrett).
“The Epistle to the Romans is probably the most widely influential Christian letter ever written”
(Hunter). “What the gospel is, what the content of the Christian faith is, one learns to know in the
Epistle to the Romans as in no other place in the New Testament” (Nygren).
“Though but a relatively brief letter, it is the most significant work ever produced in the
field of Christian theology. . . . For those who are teachable, the letter to the Romans is persua-
sive and convincing. For the spiritually sensitive, it indicts the conscience and inspires action.
For the perplexed and despairing, it speaks certainty and consolation” (Allen).
“There is in the book of Romans that which will delight the greatest logician and hold the
attention of the wisest among men, and there is that in the book of Romans that will bring the
humblest soul in tears of repentance to the feet of the Saviour, will give him the knowledge of
the true value of his soul in the light of eternity and a true concept of the dignity of human
personality when it has been lifted by grace” (Barnhouse).
“The Book of Romans in the Bible is a bedrock source for doctrinal teaching, a well from
which flows spiritual truth. This epistle is a masterpiece in reasoned logic” (Gunnells).
“In 16 brief chapters the great apostle shows you that Christianity is far more than a
religion. He tells you who you really are, why you are living, how to get the most out of life”
(Ridenour). “Its theme is the gospel of his grace and, and the gospel bespeaks the marvels of his
condescension and love. If we are not overwhelmed by the glory of that gospel and ushered into
the holy of holies of God’s presence, we have missed the grand purpose of this sacred deposit”
(John Murray).

Origin of the Church in Rome

Despite widespread efforts, certainty regarding the founding of the church in Rome has
not been unquestionably established. It is almost certain, however, that the church was in
existence in Rome prior to 49 A.D. when Claudius expelled Jews from Rome because of a riot
about Chrestus (perhaps a reference to Christ). Acts 2:10 mentions “Jews and proselytes from
Rome” in the crowd at Pentecost, and upon leaving Jerusalem, they may have returned to found
the church. Several passages (1:5, 12-14; 11:13, 28,31; 15:16) indicate that the makeup of the
church was primarily Gentiles. However, this cannot be maintained with certainty either.

2
 Purpose of the Roman Letter

The background of this letter is Paul’s Ephesian ministry and his concern for the taking
up of the offering among the Gentile churches for the poor Christians in Jerusalem, an offering
which is symbolic of the wielding of Jews and Gentiles within the church. Somewhere between
Ephesus and Corinth there was a change in travel plans and he is writing to explain why he could
not come to Rome as he had originally intended.
Furthermore, prior to his visit there, and in anticipation of that forthcoming visit, Paul
wrote this letter to introduce himself and his understanding of the gospel to the church at Rome.
In the words of 1:11: “I long to see you that I may impart to you some spiritual gift to strengthen
you,” and “to preach the gospel to you who are also in Rome” (1:15). In Acts 19:21, on his third
missionary journey, Paul said, “I must go on to Rome.” According to Acts 23:11, the Lord
appeared to Paul and said, “Be encouraged, Paul. Just as you have told the people about me here
in Jerusalem, you must also preach the Good News in Rome.”
So, his ambition to go to Rome was longstanding. Romans 15:24, 28 indicate that Paul
also wanted to gain the support of the church at Rome in his desire to go beyond Rome into
Spain. So, he writes down in this letter a theological masterpiece which captures the heart and
core of the gospel. Perhaps, he foresaw that civilization was moving westward and he wanted the
gospel to impact that expanding development.

The Theme of the Roman Letter

Based on the frequent occurrences of the word “righteous” in its various forms, noted
below, it is easy so see that the gospel of God is infiltrated and saturated with the primary theme
of God’s righteousness: why it is needed, how it is provided, its rejection by the Jews, and the
response of those who have been made righteous by faith in Jesus Christ and revealed through
their consecration, conduct, citizenship, and church unity. Thus, as clearly appears in the
following outlined fashion, 1:16-15:13 unfolds the manifold meaning of why the gospel of God
and His righteousness is so significant for the world.

Righteous (in its related forms) in Romans: 66 occurrences

(The Greeks words are transliterated into English)

Dikaios – “righteous, just” – 7 occurrences

1:17 – 2:13 – 3:10, 26 – 5:7, 19 – 7:12
Dikaiosune – “righteousness” – 36 occurrences
1:17 – 3:5, 21, 22, 25, 26 – 4:3, 5, 6, 9, 11 (twice), 13, 22 – 5:17, 21 – 6:13, 16, 18, 19, 20 –
8:10 – 9:28, 30 (thrice), 31 (twice) – 10:3 (thrice), 4, 5, 6, 10 – 14:17
Dikaioo – “justified, declared righteous” – 15 occurrences
2:13 – 3:4, 20, 24, 26, 28, 30 – 4:2, 5 – 5:1, 9 – 6:7 – 8:30 (twice), 33
Dikaioma – “justification, righteous deed” – 5 occurrences
1:32 – 2:26 – 5:16, 18 – 8:4
Dikaiosis – “justification, put into right relations with God, set free, acquittal” – 2 occurrences
4:25 – 5:18
Dikaiokrisis – “righteous judgment” – 1 occurrence
2:5

3
 Outlined with Sectional Summaries

I Rationale/Reasons for Writing (1:1-5)

In order to establish the foundation of his anticipated visit to Rome with regard to his
apostleship, especially since he had neither founded nor ever visited the church, he now
sets forth his rationale, as God’s messenger, for writing such an authoritative letter to the
church. The message is significant enough: the promised Gospel or good news of what
God has done in Jesus Christ in behalf of mankind. The mission is equally significant: to
deliver that good news throughout the world.

A. Messenger (1:1)
B. Message (1:2-4)
C. Mission (1:5)

II Recipients (1:6-15)

His readers are declared to be among those who share in the calling of God to be in God’s
spiritual family, as the objects of God’s love. Such a realization results in prayerful
thanksgiving for their faith and his desire to see them in person. With no anticipation of
a lopsided visit, in which only he helps them, he stresses the optimism of mutual benefits
as both his gifts and theirs are exchanged. Although his previous plans to come to Rome
had not materialized, he maintains that his motivation for the visit is straightforward: an
eagerness to preach the gospel to all people, regardless of their socio-cultural and educa-
tional status.

A. Meaningful Declarations/Descriptions (1:6-8)

B. Mentioning of Them in Prayers (1:9-10)
C. Mutual Benefits of Visit (1:11-12)
D. Many Thwarted Plans to Visit (1:13)
E. Motivation to Visit (1:14-15)

III Righteousness of God (1:16-8:39)

As the theme of Romans now unfolds, the very righteousness of God, which He both
possesses and imparts to others, is detailed. It is a righteousness which is unashamedly
revealed and declared in the good news of what God has done exclusively in Jesus
Christ, and which may embraced only by faith in Him. Paul insists that this righteousness
is needed due to the moral bankruptcy of all people. In fact, the wrath of God is being
revealed from heaven against all people who resist his offer of faith-based righteousness.
Non-Jews or Gentiles are morally bankrupt before God as seen in the varied outgrowths
of sinful behaviors (against nature and normative creation) which reflect a poisonous
atmosphere in which the righteousness of God is smothered and cut off. Mere moralists,
who condemn others because their sins are different from their own, make contradictory
evaluations which God sees through and condemns. Likewise, Jews, whose very religious
system became the object of their faith, rather than God Himself, are also morally bank-

4
 rupt before God. In fact, whatever objections are raised to counter God’s demand for
faith-based righteousness are all repudiated by scripture and reasoning in connection with
common sense. Therefore, the sinfulness of all should be gladly, and without additional
excuses, acknowledged because such a realization opens the doorway to receiving the
righteousness of God which He Himself demands and provides.

A. Declared in the Gospel (1:16-17)

B. Needed Due to Moral Bankruptcy (1:18-3:20)

1. Gentiles/Pagans (1:18-32)
2. Jews (2:1-3:8)
a. Moralism (2:1-16)
b. Law (2:17-24)
c. Circumcision (2:25-29)
d. Objections Repudiated (3:1-8)
3. Sinfulness of All (3:9-20)

C. Provided (3:21-8:39)

The fact that God not only demands but also provides His righteousness to people
on the basis of grace through faith is astounding, to say the least. As Paul himself
worded it in 2 Corinthians 5:21, “God made Christ, Who knew no sin, to be sin in
our behalf/for our sake that we ourselves may be made the righteousness of God
by virtue of our union in Him.” In other words, God justifies, declares righteous,
or redeems from the bondage of sin those who commit themselves to Him and His
provision for deliverance from sin exclusively through God’s display of mercy
in the sacrifice of Jesus Christ on Calvary. Furthermore, Paul details that this
righteousness provides freedom from the wrath of God, from the mastery of sin,
from the law which points out our sinfulness and offers only condemnation, as
well as freedom from death, the ultimate result of those who live only in the flesh
and disregard the significance of God’s donated righteousness.

1. Through Faith (3:21-4:25)

2. As Freedom from the Wrath of God (5:1-21)
3. As Freedom from Sin (6:1-23)
4. As Freedom from the Law (7:1-25)
5. As Freedom from Death (8:1-39)

IV Rejection of Righteousness of God by the Jews (9:1-11:36)

In fact, the very Jews, to whom the gracious mercies and kindnesses of God had been
abundantly bestowed on the basis of grace and faith, beginning with Abraham, were the
very ones who rejected God’s righteousness. This lamentable fact is not inconsistent with
God’s truth and justice. However, the cause of it is sorrowful because they persistently
pursued and sought through their own devised ways to make themselves righteous or
justified in God’s sight. By rejecting God’s way, their own rejection by God was conse-

5
 quential. Their rejection, however, was limited to individuals and time. In other words,
this rejection is not wholesale, for any individuals who, like Paul, embrace the grace of
God’s offer through faith may receive God’s righteousness. Their rejection was also
limited with regard to time. In other words, it is not final. It is God’s design to use this
temporary rejection by the Jews as an opportunity to bring about God’s offer of
grace/faith-based righteousness to all people. No one who receives God’s righteousness
should glory over those who reject it, as if to be a recipient of this standing with God was
due to any merit on their part. After all, when the Jews repent or change from no faith to
faith, God is able and willing to save or grant His righteousness to them. In fact, He has
determined that they shall so respond at last. In light of this, God’s unsearchable wisdom
is gloriously displayed. So, no one, Gentile or Jews, should brag about themselves and
their privileges. Privileges granted carry unavoidable responsibilities. If Gentiles do not
do what God demands, and serve as His instruments through whom He accomplishes His
will in the world, God will drop them, just as He did the Jews.

A. Fact of Rejection (9:1-33)

B. Cause of Rejection (10:1-21)
C. Limit of Rejection (11:1-36)

V Response of the Righteous (12:1-15:13)

In the mean time, those recipients of God’s grace/faith-based righteousness should

manifest that righteousness through righteous, ethical living. In other words, the response
of the righteous is to be demonstrated in consecrating their bodies to God, ever pursing
humility in the exercise of their spiritual gifts, and adopting specified principles for right
relationships with others. Furthermore, Christians should pursue responsible citizenship
by recognizing the God-appointed function of governing authorities, rendering respect
and honor to those who govern, as well as paying taxes. The one obligation for all is that
of love which wrongs no one and is, therefore, the fulfilling of the law. Instead of in-
dulging in immoral behaviors, God’s people are to live in accordance with the very mind
of Jesus Christ, abandoning ways of darkness and adopting a lifestyle which is full of
light and meaningful life. Additionally, the righteous should recognize that all God’s
people are not the same when it comes to strength and weakness. Toleration and respect,
therefore, should be exercised by the strong in behalf of the weak, showing consideration
of others as more important than ourselves. After all, problems do exist among the people
of God, and certain wholesome realizations should dominate how those problems are
handled. By realizing that judging others is God’s right, not ours, that sacrificial love
requires self-limitations for the sake of others, and following the principle of forbearance
of others and seeking what is best for them, we, thereby, are following Christ’s example
of how the righteous are to live for harmonious results.

A. Consecration and Conduct (12:1-21)

B. Citizenship (13:1-14)
C. Church Unity (14:1-15:13)

VI Reminders of Paul’s Passion and Plans (15:14-29)

6
 Paul now reminds them of his passion and enthusiasm to serve God without boasting
and to plant God’s good news in areas where it had not previously been made known. He
also wants to enjoy some time with them before pursuing his missionary work westward
to Spain. Nevertheless, prior to his visit in Rome, he has to go to Jerusalem with the relief
offering from the Gentiles churches to benefit the poor Christians in Jerusalem.

VII Request for Prayers (15:30-33)

Sensing that the trip to Jerusalem would involve opposition from those in Judea who
refuse to obey God, Paul requests prayer for personal safety, and that the ministry in
behalf of the poor Christians in Jerusalem would be accepted as delivered. His prayer
also included desire for mutual encouragement when he arrived in Jerusalem., all in
keeping with the peace of God. Cp. Acts 21:15-28:31 should be compared as to how
these prayers were answered.

VIII Recommendations (16:1-16)

Paul concludes the letter with words of recommendation concerning Phoebe and a
host of others whom he had known previously, perhaps by way of contact in Jerusalem.
He also mentions some whom he did not know personally but who merited his concerns,
nevertheless. By his salutations to all, Paul stressed the corporate nature of church unity.

IX Reaction to Troublemakers (16:17-19)

To guard against any fracturing of that unity, Paul submits a warning to watch out for
people who cause divisions by false teachings and be immune to such evil, erroneous
deceptive influence and thinking.

X Remarks from Paul’s Companions (16:21-23)

Paul now adds a few remarks from some of his companions in Corinth. Timothy
was with Paul in Macedonia (2 Cor. 1:1), He then mentions 3 of his relatives: Lucius,
from Cyrene, was mentioned in Acts 13:1; Jason was Paul’s host in Thessalonica (Acts
17:5-9); and Sosipater may be the Sopater mentioned in Acts 20:4. Tertius is the one
who physically wrote the Roman letter. He was the guest of Gaius, in whose home the
church in Corinth actually met. Erastus was the city manger of Corinth. Quartus is
simply recognized as a Christian brother.

XI Reaffirmation of Victory (16:20, 24-27)

The Roman letter closes on a note of celebratory reaffirmation of the victory which
God through Jesus Christ has made a reality. All the truths about the righteousness of
God which have been etched throughout this letter are now crystallized and attributed
to the One and only God Who is wise enough to do it, Whose glorious presence is
to be forever acknowledged, and Whose truths are to be believed and obeyed.

7
 Select Bibliography

Aland, Barbara, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce Metzger,
eds. The Greek New Testament. 4th revised ed. Biblia-Druck: United Bible Societies,
1994.

Allen, Clifton J. ed. The Broadman Bible Commentary, Vol. 10, Commentary on Romans, by
Dale Moody. Nashville: Broadman Press, 1970.

__________. The Gospel According to Paul: A Study of the Letter to the Romans. Nashville:
Convention Press, 1956.

Barclay, William. The Daily Study Bible Series, Vol. 8, The Letter to the Romans, rev. ed.
Philadelphia: The Westminster Press, 1975.

Barth, Karl. The Epistle to the Romans. London: Oxford University Press, 1933, 1968.

Bengel, John Albert. New Testament Word Studies, Vol. 2, Romans – Revelation. Grand
Rapids: Kregel Publications, 1971.

Bromiley, Geoffrey W. The International Standard Bible Encyclopedia. Vol. 4, Epistle to

Romans, by D. G. Miller. Grand Rapids: William B. Eerdmans Publishing Company,
1988.

Brown, John. Analytical Exposition of the Epistle of Paul the Apostle to the Romans.
Grand Rapids: Baker Book House, 1981.

Buttrick, George Arthur, ed. The Interpreter’s Bible, Vol. 9, The Epistle to the Romans, by John
Knox. Nashville: Abingdon, 1954,

__________. The Interpreter’s Dictionary of the Bible. Vol. 4. Letter to the Romans, F. W.
Beare. Nashville: Abingdon Press, 1962.

Chadwick, Henry.,ed., Harper’s New Testament Commentaries. Vol. 9, The Epistle to the
Romans,” by C. K. Barrett. Peabody: Hendrickson Publishers, 1957.

Conn. Charles W. A Survey of the Epistles. Cleveland: Pathway Press, 1969.

Corley, Bruce, and Curtis Vaughan. Romans: A Study Guide Commentary. Grand Rapids:
Zondervan Publishing House, 1976, 2nd Printing, 1977.

Fitzmyer, Joseph A. Pauline Theology: A Brief Sketch. Englewood Cliffs: Prentice-Hall,

1967.

Green, Jay P., Jr. The New Englishman’s Greek Concordance of the New Testament. Lafayette:
Associated Publishers & Authors, 1976.

8
Han, Nathan E. A Parsing Guide to the Greek New Testament. Scottdale: Herald Press, 1971.

Harper, A. F., Ralph Earle, W.M. Greathouse, W.T. Purkiser, eds. Beacon Bible Commentary,
Vol. 8, Romans; I and II Corinthians, by William Greathouse. Kansas City: Beacon
Hill Press, 1968.

Henderson, Gene. Adult Bible Study. April, May, June 1988, Vol. 18, No. 3. Romans, by
Drew J. Gunnells, Jr. Nashville: The Sunday School Board of the Southern Baptist
Convention.

Hovey, Alvah, ed. An American Commentary on the New Testament. Vol. IV, Romans, by
Albert N. Arnold. Valley Forge: Judson Press, 1882.

Huey, F.B., Jr. Ed. Southwestern Journal of Theology. “Studies in Romans,” by George Eldon
Ladd, Paul King Jewett, J. W. MacGorman, Bruce Corley, Bob E. Adams, Harold J.
Ockenga. 19, no. 1 (Fall 1976):5-80.

Kelley, Balmer H., ed. The Layman’s Bible Commentary, Vol. 21., The Letter of Paul to the
Romans, by Kenneth J. Foreman. Richmond: John Knox Press, 1961.

Kittel, Gerhard, ed. Theological Dictionary of the New Testament. Vol. II, Righteousness, by
Gottlob Schrenk. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1964.

Kubo, Sakae. A Reader’s Greek-English Lexicon of the New Testament. Grand Rapids:
Zondervan Publishing House, 1975.

Lenski, R. C. H. The Interpretation of St. Paul’s Epistle to the Romans. Minneapolis: Augsburg
Publishing House, 1961.

Luther, Martin. Commentary on the Epistle to the Romans, Grand Rapids: Zondervan Publishing
House, 1954; Reprint, 1976;

MacGorman, J.W. Romans: Everyman’s Gospel. Nashville: Convention Press, 1976.

Marsh, John, and Alan Richardson, Gen. Eds. Torch Bible Commentaries. “Romans,” by A.M.
Hunter. London: SCM PRESS LTD, 1955.

Muck, Terry C., Gen. Ed. The NIV Application Commentary Series. The NIV Application
Commentary: Romans, by Douglas J. Moo. Grand Rapids: Zondervan, 2000.

Murray, Morris Jr. Outlined Reading Guides to the New Testament. Jasper: UPS, 2000.

Newell, William R. Romans: Verse by Verse. Chicago: Moody Press, 1948.

Nicoll, W. Robertson, ed. The Expositor’s Greek Testament, Vol. 2, St. Paul’s Epistles
To the Romans, by James Denney. Grand Rapids: Wm. B. Eerdmans Publishing

9
 Company, 1976.

Nygren, Anders. Commentary on Romans. Philadelphia: Fortress Press, 1949.

Piper, John. The Justification of God: An Exegetical & Theological Study of Romans 9:1-23,
2nd ed. Grand Rapids: Baker Books, 1993.

Ridenour, Fritz. How To Be A Christian Without Being Religious. Glendale: Regal Publications,
1967, 1978.

Robertson, A. T. Word Pictures in the New Testament, Vol. IV. The Epistles of Paul.
Nashville: Broadman Press, 1931.

Shannon, Harper. Riches in Romans. Nashville: Broadman Press, 1969.

Stern, David H. Jewish New Testament. Clarksville: Jewish New Testament Publications, 1989.

Stonehouse, Ned B., Gen. Ed. The New International Commentary on the New Testament. The
Epistle to the Romans, by John Murray. Grand Rapids: Wm.B. Eerdmans Publishing
Co., 1968, Reprint, 1971.

Simmons, Billy. Classroom Lecture Notes: B630 New Testament Exegesis-Romans, by Morris
Murray, Jr. New Orleans: New Orleans Baptist Theological Seminary.

Tasker, R. V. G., ed. Tyndale New Testament Commentaries. The Epistle of Paul to the
Romans, by F. F. Bruce. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1963.

Thayer, Joseph H. Thayer’s Greek-English Lexicon of the New Testament. Grand Rapids:
Baker Book House, 1977.

The Analytical Greek Lexicon. Grand Rapids: Zondervan Publishing House, 1969.

The New English Bible with Concise Reader’s Guide. Cambridge: The University Press, 1961,
Corrected impression, 1972.

Vincent, Marvin R. Word Studies in the New Testament, Vol. 3, The Epistles of Paul.
New York: Charles Scribner’s Sons, 1887. Reprint, Grand Rapids: Wm. B. Eerdmans
Publishing Company, 1946, 1976.

10