What does the quote from Exodus 33:19 in 9:15 reveal about God’s character?
The theme of 9-11 is expressed in 9:6a: “It is not as though God’s word had failed.”
Paul has already established that Christians are “not under law, but under grace” (6:14-15). What does the section of 7:1-6 assert that Christians have been freed from specifically?
What are the results of the confession and the believing that Paul details in 10:9-10?
The Bi-covenantal view of the salvation of Jews and Gentiles is that there are two
“God’s righteousness” (10:3) refers to “the act by which god declares sinful people to be just in his sight.”
Throughout 7:1-6 nomos refers to the Mosaic law.
What analogy does Paul use in 7:1-6 to demonstrate that Christians are no longer under the law?
According to Moo, the statement “until the full number of Gentiles has come in” (11:25) means that God has determined the number of Gentiles to be saved before Israel’s hardening comes to an end.
Paul quotes a series of Old Testament passages in 9:25-29 in order to prove that God does not call the Gentiles to salvation as he does the Jews.
The vital point of the potter/clay analogy in 9:19-23 is that God is sovereign and has the right to fashion from the clay the kinds of vessels he wants.
The “law of the Spirit” (8:2) denotes the power or authority exercised by the Holy Spirit.
What have the Jews misunderstood according to 10:3-4?
What rescue does Paul anticipate in 7:24?
What is the referent of the “wild olive shoot” in 11:17-21?
When the first century situation is compared to God’s promises to Israel in the Old Testament, it could appear that God had failed to fulfill his promises.
What imagery does Paul use in 9:19-23 that depicts God’s relationship to humans?
Moo concludes that the statement: “All Israel will be saved” in 11:26a means that “Paul predicts the salvation of a significant number of Jews at the time of Christ’s return in glory.”
The opening phrase of 8:1 recollects Paul’s argument in 5:12-21 where he demonstrates how those who are in union with Christ escape the condemnation that came as a result of Adam’s sin.
The significance of the OT quotation: “Jacob I loved, but Esau I hated” (Mal 1:2-3) in Rom 9:13 is to demonstrate from the Old Testament that God has loved one more than the other.
Paul’s description of himself in Philippians 3:9: “a righteousness of my own that comes from the law,” provides the key to understanding Romans 10:3. With this comparison in mind, what is meant by “their own [righteousness]” in 10:3?
The “law of sin and death” (8:2) most likely refers to the Mosaic law as usual.
What is the referent of the “natural branches” in 11:17-21?
Assess the meaning of the phrase “all Israel” in Rom 11:26a. What are the three major interpretations of “all Israel”? Briefly discuss which of the three major interpretations of this phrase best fit the context of Romans 9–11 (100–150 words).
Set 2
What does it mean that “Christ is the end of the law” in 10:4?
The theme of 9-11 is expressed in 9:6a: “It is not as though God’s word had failed.”
Paul draws the inference in 7:4 that believers have died in relation to the law, and this death frees them from the law, enabling them to enter into a new relationship.
Paul ends his argument in 9-11 with a doxology that acknowledges God’s sovereignty (11:33-36).
The vital point of the potter/clay analogy in 9:19-23 is that God is sovereign and has the right to fashion from the clay the kinds of vessels he wants.
What does the quote from Exodus 33:19 in 9:15 reveal about God’s character?
Paul interprets key texts from Leviticus and Deuteronomy (the Mosaic Law) in light of Christ’s eschatological fulfillment of the Old Testament (10:5-8).
The central claim of 7:13-25 is that the law has the ability to free us from spiritual death.
The Bi-covenantal view of the salvation of Jews and Gentiles is that there are two ways of salvation.
The significance of the OT quotation: “Jacob I loved, but Esau I hated” (Mal 1:2-3) in Rom 9:13 is to demonstrate from the Old Testament that God has loved one more than the other.
The mention of the “good news” in 10:16 leads to the central issue that Paul is dealing with in 9-11. What is that central issue?
Who is Paul speaking of in 11:1-2a?
According to Paul’s argument in 9:14-23, how does Pharaoh, during the Exodus event (Ex 9:16), evidence God’s sovereignty?
Paul has already established that Christians are “not under law, but under grace” (6:14-15). What does the section of 7:1-6 assert that Christians have been freed from specifically?
“God’s righteousness” (10:3) refers to “the act by which god declares sinful people to be just in his sight.”
According to 8:3, God sent his Son to become a sinful man in order to be a sin-offering.
What have the Jews misunderstood according to 10:3-4?
What is the referent of the “wild olive shoot” in 11:17-21?
Within Paul’s “two-regime” theological framework (8:9-11), the two main powers are flesh (belonging to the old regime) and Spirit (belonging to the new regime).
Romans 6 and 7 offer somewhat parallel arguments about what two key powers of the old regime?
What analogy does Paul use in 7:1-6 to demonstrate that Christians are no longer under the law?
When the first century situation is compared to God’s promises to Israel in the Old Testament, it could appear that God had failed to fulfill his promises.
In relation to the climax of Romans 8 (verses 31-39), believers have two reasons to celebrate their security in Christ. These are (1) the work of God for us in Christ (8:31-34); and (2) the love of God for us in Christ (8:35-39).
Set 3
Moo concludes that the statement: “All Israel will be saved” in 11:26a means that “Paul predicts the salvation of a significant number of Jews at the time of Christ’s return in glory.”
Given the full force of the indicative mode in 8:9, in whom does the Spirit live?
Paul quotes a series of Old Testament passages in 9:25-29 in order to prove that God does not call the Gentiles to salvation as he does the Jews.
Paul draws the inference in 7:4 that believers have died in relation to the law, and this death frees them from the law, enabling them to enter into a new relationship.
The Old Testament has no value for Christians today.
Which is not one of the attempts to identify the experience Paul describes in 7:7-12?
The Bi-covenantal view of the salvation of Jews and Gentiles is that there are two ways of salvation.
What does the quote from Exodus 33:19 in 9:15 reveal about God’s character?
Paul interprets key texts from Leviticus and Deuteronomy (the Mosaic Law) in light of Christ’s eschatological fulfillment of the Old Testament (10:5-8).
The opening phrase of 8:1 recollects Paul’s argument in 5:12-21 where he demonstrates how those who are in union with Christ escape the condemnation that came as a result of Adam’s sin.
According to Moo, the statement “until the full number of Gentiles has come in” (11:25) means that God has determined the number of Gentiles to be saved before Israel’s hardening comes to an end.
In relation to the climax of Romans 8 (verses 31-39), believers have two reasons to celebrate their security in Christ. These are (1) the work of God for us in Christ (8:31-34); and (2) the love of God for us in Christ (8:35-39).
What imagery does Paul use in 9:19-23 that depicts God’s relationship to humans?
What is the referent of the “natural branches” in 11:17-21?
The mention of the “good news” in 10:16 leads to the central issue that Paul is dealing with in 9-11. What is that central issue?
What does it mean that “Christ is the end of the law” in 10:4?
In 7:4, “the body of Christ” most likely refers to Jesus’ death on the cross.
What have the Jews misunderstood according to 10:3-4?
What is the referent of the “wild olive shoot” in 11:17-21?
What rescue does Paul anticipate in 7:24?
Paul’s description of himself in Philippians 3:9: “a righteousness of my own that comes from the law,” provides the key to understanding Romans 10:3. With this comparison in mind, what is meant by “their own [righteousness]” in 10:3?
According to Paul’s argument in 9:14-23, how does Pharaoh, during the Exodus event (Ex 9:16), evidence God’s sovereignty?
The significance of the OT quotation: “Jacob I loved, but Esau I hated” (Mal 1:2-3) in Rom 9:13 is to demonstrate from the Old Testament that God has loved one more than the other.
Assess the meaning of the phrase “all Israel” in Rom 11:26a. What are the three major interpretations of “all Israel”? Briefly discuss which of the three major interpretations of this phrase best fit the context of Romans 9–11 (100–150 words).
Set 4
According to Paul’s argument in 9:14‐23, how does Pharaoh, during the Exodus event (Ex 9:16), evidence God’s sovereignty?
In 7:4, “the body of Christ” most likely refers to Jesus’ death on the cross.
The stone imagery in 9:33, drawn from Isaiah 8:14 and 28:16, depicts __.
Paul draws the inference in 7:4 that believers have died in relation to the law, and this death frees them from the law, enabling them to enter into a new relationship.
Romans 6 and 7 offer somewhat parallel arguments about what two key powers of the old regime?
What does the quote from Exodus 33:19 in 9:15 reveal about God’s character?
Paul’s description of himself in Philippians 3:9: “a righteousness of my own that comes from the law,” provides the key to understanding Romans 10:3. With this comparison in mind, what is meant by “their own [righteousness]” in 10:3?
Paul ends his argument in 9‐11 with a doxology that acknowledges God’s sovereignty (11:33‐36).
“God’s righteousness” (10:3) refers to “the act by which god declares sinful people to be just in his sight.”
The Old Testament has no value for Christians today.
“God’s law” (7:22) refers to the Mosaic law.
Which is not one of the attempts to identify the experience Paul describes in 7:7‐12?
What does it mean that “Christ is the end of the law” in 10:4?
Paul interprets key texts from Leviticus and Deuteronomy (the Mosaic Law) in light of Christ’s eschatological fulfillment of the Old Testament (10:5‐8).
What analogy does Paul use in 7:1‐6 to demonstrate that Christians are no longer under the law?
Within Paul’s “two‐regime” theological framework (8:9‐11), the two main powers are flesh (belonging to the old regime) and Spirit (belonging to the new regime).
Moo concludes that the statement: “All Israel will be saved” in 11:26a means that “Paul predicts the salvation of a significant number of Jews at the time of Christ’s return in glory.”
Given the full force of the indicative mode in 8:9, in whom does the Spirit live?
Paul has already established that Christians are “not under law, but under grace” (6:14‐ 15). What does the section of 7:1‐6 assert that Christians have been freed from specifically?
Who is Paul speaking of in 11:1‐2a?
To be led by the Spirit of God (8:14) means that the basic orientation of one’s life is determined by the Spirit.
What imagery does Paul use in 9:19‐23 that depicts God’s relationship to humans?
The Bi‐covenantal view of the salvation of Jews and Gentiles is that there are two ways of salvation.
Assess the meaning of the phrase “all Israel” in Rom 11:26a. What are the three major interpretations of “all Israel”? Briefly discuss which of the three major interpretations of this phrase best fit the context of Romans 9–11 (100–150 words).
Who is Paul speaking of in 11:1‐2a?
What are the results of the confession and the believing that Paul details in 10:9‐10?
The singular word, righteous (dikaioma), along with the passive form of the verb “fulfill” are used in 8:4 in order to show that Christ has fulfilled the righteous requirement of the law on our behalf.
According to Moo, the statement “until the full number of Gentiles has come in” (11:25) means that God has determined the number of Gentiles to be saved before Israel’s hardening comes to an end.
The “law of the Spirit” (8:2) denotes the power or authority exercised by the Holy Spirit.
The opening phrase of 8:1 recollects Paul’s argument in 5:12‐21 where he demonstrates how those who are in union with Christ escape the condemnation that came as a result of Adam’s sin.
Throughout 7:1‐6 nomos refers to the Mosaic law.
The central claim of 7:13‐25 is that the law has the ability to free us from spiritual death.
What is the referent of the “natural branches” in 11:17‐21?
What have the Jews misunderstood according to 10:3‐4?
In relation to the climax of Romans 8 (verses 31‐39), believers have two reasons to celebrate their security in Christ. These are (1) the work of God for us in Christ (8:31‐ 34); and (2) the love of God for us in Christ (8:35‐39).
What conclusion does Paul draw in 11:2b‐5?
The “law of sin and death” (8:2) most likely refers to the Mosaic law as usual.