Matt Christiansen Bible Study

Study session scripture: Romans 9:1-13I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen. But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of him who calls—she was told, “The older will serve the younger.” As it is written, “Jacob I loved, but Esau I hated.”Study session topics:God's Saving Promises to Israel Paul's sorrow for the Jews Paul desires salvation for his people so greatly that he would be willing to not just lose his salvation, but become an enemy of God if it would save Israel Paul is speaking hypothetically here (I could wish) because he knows and has shown that only one person giving of themselves sacrificially could achieve salvation for others Earlier, at the start of Ch. 3, Paul stated that there is much benefit to being an ethnic Jew. Here, he lists those benefits: Adoption Glory Covenants The Law Worship Promises Patriarchs Human Ancestry of Christ Despite all of these advantages, a great many Jews remain unsaved (as it is today). Advantages do not save: Paul's explanation of how God has kept His promises -"[I]t is not as though the word of God has failed"--this is a theme for the next few chapters This passage echoes and expands on what Paul says in Ch. 2:28-29 Abraham as example again Paul further makes his point by pointing to Jacob and Esau This is another example of God's foreknowledge (choice) 2 big points to be made from these examples: God's choice is emphasized in both cases by choosing the second-born Given how wicked all mankind is, God's choice is the only way anyone will be saved Study session audio: S4 E23: Romans 9:1-13 Download

Study session scripture: Romans 8:26-39Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.”No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.Study session topics:The Intercession of the Holy Spirit (vv. 26-27) This is an important topic because prayer itself is a confusing subject, as Paul himself concedes in v. 26 -"Likewise" or "In the same way"--connects the Holy Spirit's intercession to earlier context vv. 22-25: our hope in God's promises is strengthened by the Spirit's intercession on our behalfvv. 15-17: the Spirit's aid in prayer is further assurance that we are God's children The problem with prayer--our weakness The Holy Spirit assists us in our weakness in many ways, but here Paul is specifically talking about our ignorance The word "our" is important here--Paul is saying this is a problem for all Christians -"helps"--a hugely insufficient word Greek sunantilambanetai--someone coming alongside another to help bear a heavy burden -Paul transitions to his next and final point in this chapter by giving us both an assurance and an aspiration: the Spirit intercedes for Christians according to the will of God The Spirit translates our desires into requests that fit into the will of God The point of the Christian life is to be increasingly conformed to Christ, so we also should be increasingly petitioning God according to His willThe Practical Outworking of God's Character (vv. 28-39) v. 28 is one of the most well known--and misused--verses in the Bible It is not a platitude for things getting better, rather Paul immediately clarifies that he means all things work together to further sanctify us v. 28 is the thesis of the remainder of the chapter--we can rest assured in our salvation and know that we will be further sanctified due to the One our salvation rests on vv. 29-30 show the roadmap for God's process of saving and sanctifying His people -Foreknowledge -Predestination -Calling -Justification -Glorification In the last section of the chapter, Paul triumphantly, almost defiantly, challenges anyone to overthrow the work of God in salvation by posing 5 questions: Who can be against us? How will He not graciously give us all things? Who shall bring any charge? Who is to condemn? Who shall separate us from the love of Christ? Study session audio: S4 E22: Romans 8:26-39 Download

Study session scripture: Romans 8:15-25For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.Study session topics:Children of God (vv. 15-17) Here Paul fully lays out how profound our new standing with God is Paul briefly touched on it in 5:1-5 -Peace with God--we are no longer God's enemies This grace in which we stand--we have a new standing before God We are not merely slaves or servants of God (though we are those things as well) "Adoption"--this word choice is important Only Paul uses this word in the New Testament, and it doesn't appear in the Old Testament at all How close to God are we as sons? The Holy Spirit allows us to call Him "Abba! Father!"--the same term of address Christ used in Mark 14:36 -Paul says the Holy Spirit bears witness with us that we are children of God--how does the Spirit bear witness? Evidence of the Spirit's presence within us--the Fruit of the Spirit (Galatians 5:22-23) The Spirit produces in us a willingness to suffer for Christ Persecution--we will be mistreated by the world for our allegiance to God (Matthew 5:11-12, John 15:18-20) Purification--God will give us difficult circumstances to further sanctify us (Hebrews 12:7-11) As part of the full rights of sonship that adoption entails, Paul declares us to be heirs of God with Christ What does it mean to be an heir of God? Our final future state--glorified in heaven Our present circumstances--God lavishes His love and blessings on us In both cases, the true inheritance is God HimselfHope of future glory Paul transitions to this topic by declaring that our suffering in this life is insignificant compared to the indescribable glory we will one day experience -Paul restates this idea in II Corinthians 4:16-17 Paul is speaking from experience Paul broadens the principle of suffering giving way to glory and applies it to all of creation, specifically non-rational creation The picture Paul paints of the cosmos is distinct from the way an atheist would describe it--Paul talks about a universe that has a purpose, has lost that purpose, and looks forward to the restoration of that purpose The imagery and words Paul uses point to the fall in Genesis 3 and the frustration of the teacher in Ecclesiastes At the same time, creation desires to be set free of the fall and be made new, as God promised He would (Isaiah 11:6-9) At the end of the passage , Paul again narrows his focus to his audience to address the dissonance we feel and our hope for its resolution The "first fruits of the Spirit" does not refer to the fruit of the Spirit, but rather the first portion of the Christian's inheritance (Ephesians 1:13-14) -Earlier Paul treats our adoption as something that has already occurred--here he speaks of it as something yet to happen We have become part of God's family, but we do not yet have full rights and inheritance because we are not yet who we ought to be Paul finishes this point by reminding us that these glorious things are still to come, and we anticipate them in hope that "does not put us to shame" (5:5) Study session audio: S4 E21: Romans 8:15-25

Study session scripture: Romans 8:1-14There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. Those who are in the flesh cannot please God.You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.So then, brothers, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God.Study session topics:Assurance of Hope Freedom from condemnation by the law (vv. 1-4) v. 1: a thesis and a summary -"therefore"--the biggest one yet No condemnation Points back to the first few chapters, summed up in 3:9-11 -"in Christ Jesus" Points back to Paul's discussion of being united to Christ in Ch. 5, continued in v. 2 Here we see all 3 persons of the Trinity active in salvation God the Father: Sends His Son to Earth and condemns sin in the flesh through Christ's death, thus justifying the Christian God the Son: Becomes like us, dies as the perfect sacrifice, and breaks the power of sin through His death God the Holy Spirit: Joins us to Christ in His death and resurrection, and gives us power to live a holy life In this passage we begin to see how our freedom from condemnation leads to a holy life -Holiness is the goal of justification Holiness consists of fulfilling the law's just demands Holiness is the work of the Holy Spirit Holiness is mandatory We see Christ illustrate how freedom from condemnation works in John 8:1-11Deliverance from our sinful natures (vv. 5-14) In vv. 5-8 Paul contrasts the unsaved person and the Christian The unsaved person is characterized in 4 ways: His thinking: his mind is set on fleshly things His state: spiritually dead His religion: anti-God His present condition: unable to please God The Christian is characterized in 2 ways: His thinking: set on what the Spirit desires His state: spiritually alive and at peace In vv. 9-11 Paul encourages his audience to examine themselves to assure them that they are included in God's new covenant The Christian's past (v. 9) -The Christian's present (v. 10) The Christian's future (v.11) -vv. 12-14 describe the process of sanctification as a moral imperative If you live like a non-Christian, you will die like a non-Christian--because you are not a Christian -If you live like a Christian--as only a true Christian can--you will live forever Study session audio: S4 E20: Romans 8:1-14

Study session scripture: Romans 7:13-25Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. For we know that the law is spiritual, but I am of the flesh, sold under sin. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. So I find it to be a law that when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.Study session topics:The Law and sin, continued v. 13 summarizes vv. 7-12 The law does not bring death The law reveals sin as sin Sin takes provocation from the law The law, operated on by sin, brings us to the end of ourselvesWhat is the state of the man in vv. 14-25? Paul as an unsaved man -Calls himself "sold under sin" Says "nothing good dwells in me" Wonders "who will deliver me from this body of death? Problems with this view: The way Paul describes himself here is different from how he describes his unsaved state elsewhere Paul expresses delight in God's law, which is absent in unbelievers Paul describes himself in the past tense in vv. 7-12, but here he describes himself in the present tense Paul as a "carnal Christian" The man in the passage speaks in despair, as if he has been defeated This view holds that the passage talks about a Christian who lives in sin, and Ch. 8 is about a life of victory Problems with this view: This view suggests that there are 2 stages of Christian experience, where a person first accepts Christ as Savior, then later accepts Him as Lord Paul does speak of his flesh, but there is a struggle that a so-called "carnal Christian" has given up on Paul as a man under conviction This view claims that Paul is speaking neither as a regenerate man nor an unregenerate man The strongest argument for this position is that Paul is speaking as a man who has come to the end of himself after being confronted by the lawProblems with this view: It still doesn't account for the change from past to present tense Paul knows who his redeemer isStudy session audio: S4 E19: Romans 7:13-25

Study session scripture: Romans 7:7-12What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me. So the law is holy, and the commandment is holy and righteous and good.Study session topics:The Law and Sin The Legalist's Objections Objection 1: If the law can neither save nor sanctify, what is its value? Should it not be thrown out? Objection 2: If our sin is aroused by the law, isn't the law sinful since it leads to evil? Why these objections matter: Since the law came from God, who does not do or make anything evil Paul will show in this passage that the law is good and holy, and that it does accomplish good things The law reveals sin as sin No one naturally thinks of themselves as wicked, but God's law reveals that fact to us Genesis 6:5 -Romans 3:10-12 Even if we can see our wicked state with clear eyes, we cannot know what is "sin" without the law Paul touches on this earlier in 4:15 and 5:14 Paul relates this truth to himself Philippians 3:2-6 -- Paul once thought very highly of himself and needed the law to see himself as a sinnerThe law provokes sin This sounds counterintuitive, but it draws out the realization of how bad sin is Sin, through the knowledge of the commandment, creates a surge of rebellion in our hearts The law brings out sinful desires we never knew existed Our sinful nature reveals itself (and its power over us) by taking provocation from the law The Law Brings Us to the End of Ourselves v. 9 in context talks about Paul's obliviousness to his own wickedness, becoming aware of that wickedness due to the law, and feeling hopeless -- dying -- due to his realization that he cannot keep the law This hopelessness in oneself is a good thing because it drives us to see our need for a savior Jesus used the law this way when talking to the rich young ruler (Mark 10:17-22) Paul summarizes this idea earlier in 3:19-20 Study session audio: S4 E18: Romans 7:7-12

Study session scripture: Romans 7:1-6Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding on a person only as long as he lives? For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress. Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.Study session topics:The triumph of grace over the power of the law Law is binding only until death Ancient Greek wording omits "the" in v. 1 Paul is talking about a broader concept of law than the Law of Moses Death ends all obligations and contracts Paul's illustration: marriage Paul ties the idea of marriage dissolving at death to the Christian's relationship to the dominion of the law vs. the dominion of Christ This illustration is not allegorical (i.e. the husband does not represent the law, or Adam, or our old nature) Though this is an imperfect illustration, it is useful for several reasons: A woman who is married to a man is under the authority of that man The subjection of a wife to a husband in marriage is for lifeIn spite of the permanence of this relationship and the authority it confers, there is still the possibility of entering into another relationship The object of marriage is to bear fruitFlesh vs. spirit The word "flesh" here has a deeper theological meaning that Paul often uses in his letters in contrast with "spirit" Flesh (sarx) can refer to a physical human body (Luke 24:39, Gal. 2:20), the whole of mankind (Isaiah 40:6), or our fallen, sinful nature v. 5 uses the latter meaning It can't be a physical body, since it speaks of flesh in the past tense It can't be all humanity, since it is contrasting flesh with the new life according to the SpiritInterpreting the use of the word "flesh" correctly is critical, because misuse of the term has given rise to the modern view of the "carnal Christian" Scripture does speak about and to immature Christians, but it does not support the idea of them being in a separate category of persons from "spiritual" Christians Scripture treats the process of sanctification for the Christian not as something that is optional, but as an inevitability (I Cor. 6:9-11, Philippians 1:6, Hebrews 9:13-14) In Romans 7:6, Paul presents 2 categories: captivity to sin aroused by the law, and serving in the new way of the SpiritStudy session audio: S4 E17: Romans 7:1-6

Study session scripture: Romans 6:15-23What then? Are we to sin because we are not under law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness. I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. For when you were slaves of sin, you were free in regard to righteousness. But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.Study session topics:The Triumph of Grace over the Power of Sin, Continued "What then?" Paul anticipates a further objection based on a misunderstanding of his last statement in 6:14 The antinomian again asserts that sin does not matter because "we are no longer under law but under grace" Paul's emphasis is that "sin will have no dominion over [us]," that freedom from the power of sin enables us to fight against sin in our livesPaul's new illustration: Slavery Echoes Christ's words in John 8:31-36 Slave--doulos -Same word Paul used as the first descriptor of himself in Romans 1:1 Not describing chattel slavery, but voluntary slavery Importantly, Paul only describes 2 options: slavery to sin, or slavery to God Paul acknowledges in v. 19 that this is an imperfect illustration, but it is helpful to illustrate 2 truths: God does not look upon us as profitable commodities that He needs, but as weak, frail, destitute beggars whom He graciously welcomes into His house We cannot entrust ourselves to be cared for by God and think that we will somehow rule the roost3 Important Contrasts between Slavery to Sin and Slavery to God Increasing corruption vs. increasing righteousness (v. 19) Romans 1:18-32: Choosing sin over God leads to being given over to a worsening state before God Increasing sanctification comes as a necessary consequence of saying "no" to sin and saying "yes" to God more and moreShame vs. joy (v. 20-21) From a Godly perspective--which we share as slaves to God--all sin is shameful The world gets this backwards and will often try to shame us for obeying God There is great joy in living with a clean conscience Death vs. eternal life (v. 23) We all, consciously or not, seek eternal life (Ecclesiastes 3:11) As God is the source and sustainer of all life, separation from Him means death, but being joined to Him inevitably leads to eternal lifeStudy session audio:

Study session scripture: Romans 6:1-14What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace.Study session topics:The triumph of grace over the power of sin “What shall we say, then?" -Paul is rhetorically asking what the logical conclusion of God's triumphant grace is (5:20-21) Antinomian objection: if sin is overtaken by grace, then sin doesn't matter, so sin away Paul's position: God's grace transforms the Christian into a person who actively fights against sin in their lifePaul's case against antinomianism The Christian has died to sin--What does this mean? The Christian is no longer responsive to sin This is mistaken both because Christians do still sin and because it ignores Paul's exhortation (6:12-13) The Christian should die to sin This does take Paul's exhortation into account, but it ignores the verb tense of died-this refers to something that has already happened The Christian has died to sin's guilt While this is accurate, it doesn't answer why we can no longer live in sin The Christian has been freed from the dominion of sin over their life This view makes sense of Paul's exhortation while answering why we do not continue in sin -Paul bolsters his argument against antinomianism by returning to his discussion of unity with Christ from Chapter 5 The vine and the branches -branches of a grape vine will bear grapes (Luke 6:43-44) -we who are nourished and strengthened by Christ's power will bear fruit in keeping with repentanceThe foundation and the house -building our house on the rock is contingent on hearing Christ's words and doing them (Matthew 7:24) The head and the body -a body whose limbs rebel against the brain's control is in poor healthMarriage -habitually and willfully doing things to which your spouse is fundamentally opposed will harm your marriage Paul adds a new image of unity with Christ--baptism -immersion in water unites us with Christ's death -coming up from the water unites us with Christ's resurrection Paul goes as far as to say that our old self was crucified with Christ (Galatians 2:20)Paul now answers a critical question: if we are not to continue in sin, how can we triumph over it? By knowing what God has done for us when he joined us to Christ The word know is used multiple times in this passage, and each know is followed by implications for those who have been united to Christ v. 3: we are buried with Christ by baptism so that we can participate in His resurrection and new life v. 6: our old self dying with Christ frees us from enslavement to sin v. 9: as Christ has died, and now lives a new life to God, so we should consider ourselves dead to the power of sinStudy session audio:

Study session scripture: Romans 5:12-21Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.Study session topics:Hope in Christ's triumph over Adam's sin Paul now seeks to encourage his audience in assurance of their salvation by contrasting the two most important events in history Brief recap of last week--We can be assured of our salvation because: God has made peace with us through Christ's atoning work Through that same work, we now stand in a new relationship with God We have a sure and certain hope that we will see God Our salvation enables us to endure suffering in this life without despair Christ came to die for us when we were His enemies If God has justified us, He will surely glorify usPaul now explains that, even beyond justification, salvation unites us to Jesus Christ as our covenantal head "Therefore" -Paul's main idea here is that we can remain under Adam as our covenant head, or we can take Christ as our new covenant head -"death spread to all men because all sinned"--What does this mean? Pelagian view: Each person sins of themselves, apart from connection to Adam, and their death is a consequence of their individual sins Cavin's view: "all sinned" means all were corrupted by Adam's sin Augustine's view: All generations were in Adam, so when he sinned, we all sinned Federalist view: Adam stood as representative of all humanity, so because Adam, our representative, sinned, we are judged as also having sinned Three great contrasts between Adam and Jesus Natural vs. Supernatural -One sin vs. Many sins Death vs. The reign of life In v. 18, Paul finishes the thought he started in v. 12 and brings in the concept of union to Christ as opposed to union to Adam Two slippery passages "the many" has a different meaning in relation to Adam than in relation to Christ, and should not be read as endorsing universalism "the law came in to increase the trespass" does not mean God desired for there to be more sin, but that the law brings out the nature and magnitude of sin What is union with Christ? Four scriptural analogies: The vine and the branches (John 15:1-5) The foundation and the house built upon it (Matthew 7:24-25) The head and the members of the body (Ephesians 4:11-16) -Marriage (Ephesians 5:28-32)Study session audio:

Study session scripture: Romans 5:1-11Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit who has been given to us. For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.Study session topics:Assurance of hope The completeness of salvation Therefore" - there's that word again Paul just described the faith of Abraham, how it was counted as righteousness, and how the same will be true of those who share his faith Romans 5:1 is entirely past tense, it is already a done deal We have been justified by faith We have peace with God Our salvation doesn't mean we can have peace with God, or even that we will eventually obtain peace with God--it means we already have peace with God We stand in grace and look forward to the glory of God The grace in which we stand refers to the secure position we have before God, grounded in His unmerited, undeserved favor Rejoicing in hope of the glory of God refers to what will happen at the end of God's plan of salvation We rejoice no only in our eventual end, but also in our present circumstances Suffering -> endurance -> character -> hope that will be vindicated 4 types of suffering with Godly purpose Corrective suffering -Suffering for the glory of God Suffering as part of cosmic warfare Constructive suffering Why will our hope be vindicated? Because the Holy Spirit pours God's love into our hearts The saving power of God's supreme love Paul grounds the subjective experience of the love of God in the objective expression of divine love Christ exhibited in His death Paul contrasts God's love with man's love using the ultimate expression of love--willingness to die Since that expression of God's love justifies us in the present time, it will also save us from God's wrath on judgment day; and since it has turned us from enemies of God to reconciled children, His resurrection will save us at the last day The Christian indeed goes beyond simply avoiding wrath and actually rejoices in the God who would, apart from the work of Christ, be our enemy Study session audio:

Study session scripture: Romans 4:13-25For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. For the law brings wrath, but where there is no law there is no transgression. That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised. That is why his faith was “counted to him as righteousness.” But the words “it was counted to him” were not written for his sake alone, but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification.Study session topics:The results of depending on following the law Faith is null The promise is void The law brings wrath The results of depending on faith The promise rests on grace The promise is guaranteed The promise is available to all What is the faith of Abraham? Paul describes what it looks like Centered on God as its object Thrives in broken circumstances Constantly grows stronger How do we grow our faith? Gives glory to god Paul ends this section by refocusing on the benefits of the Gospel of faith for his audience--as Abraham's faith was counted as righteousness, so will it be for the Christian who trusts in God as Abraham didStudy session audio:

Study session scripture: Romans 4:1-12What then shall we say was gained by Abraham, our forefather according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.” Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.Study session topics:Abraham as Father of Jews and Gentiles Paul bolsters his presentation of the Gospel message by arguing that this was always God's plan of salvation, going all the way back to Abraham Abraham is a perfect example to use Father of the Jewish people, first to be chosen by God Lived before the Law was given Paul argues that Abraham gained righteousness from God by faith as the Christian does (Gen. 15:6) Misconceptions about Abraham's justification God justified Abraham due to his own goodness and piety God counted Abraham as righteous due to his faith as a substitute for his works Paul also briefly brings in the example of David Direct ancestor of Jesus King whose throne was promised forever by God Man after God's own heart Paul argues that Psalm 32:1-2 is David professing salvation by faith Scripture here and in Gen. 15:6 uses bookkeeping terminology to describe the process of justification Paul folds his Gentile audience back in by universalizing the promise of justification by faithThis promise is not bound to circumcision because it predates circumcision Circumcision as a sign and seal of righteousness by faith, not by the law Points back to Romans 2:28-29, circumcision is a matter of the heart How were the Old Testament saints saved before the life and death of Jesus? They believed the Gospel--they looked forward to it while we look back at it (Gal. 3:7-9, John 8:56) Abraham and the other OT saints anticipated a future savior who would rescue them from their sinsStudy session audio:

Study session scripture: Romans 3:27-31Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one—who will justify the circumcised by faith and the uncircumcised through faith. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.Study session topics:Righteousness by faith for Jews and gentiles The salvation offered by God leaves no room for human pride Salvation, from beginning to end, is apart from worksWe cannot claim any credit for any part of our salvationBoasting is the most easily identifiable outworking of pride, the first and greatest of all sinsSatan's pride led him to rebel against God (Isaiah 14:12-15) Eve's pride in desiring to be like God, knowing good and evil, led her to take the fruit of the forbidden tree (Genesis 3:1-7) Pride is the greatest of all sins because it attempts to place us on the throne that belongs to God--It moves us away from worship of God and toward worship of self Pride lies at the root of all sins--We think we know better than God, and therefore our sinful way is better than God's righteous way Pride affects us all to one degree or another - western culture, particularly American culture, is very susceptible to pride. God, in His wisdom, made a path to salvation that excludes our pride by taking all the work and effort (and thus, all the credit and all the glory) upon HimselfJustification before God comes by faith, not by our own efforts Salvation is a free gift from God (Ephesians 2:8-9) (Romans 11:6) What is faith? What does faith look like? 3 elements of faith: knowledge, belief, and commitment (Romans 10:13-14) Knowledge--One must know the truth about God and ourselves to have effective faith Belief--Being moved in the heart, accepting the truth as the truth Commitment: putting one's complete trust in the object of one's faith Since God is God of all, both Jew and Gentile, there is only one way to gain salvation--by faith Paul affirms the Shema (Hebrew for "hear") (Deuteronomy 6:4)--"Hear, O Israel, the Lord our God, the Lord is one," rebuking Gentile polytheism while also chiding the Jewish sense of superiority over being God's chosen people -Paul once again drives home to both audiences that it is not rote ritualistic obedience that saves, but faith Paul concludes this section by affirming that even though obedience to the Law cannot save, this does not mean we throw the Law away Faith does not mean we can do as we please regardless of the morality of our actions--indeed, true faith inspires us to uphold God's morality Study session audio:

Study session scripture: Romans 3:21-26But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.Study session topics: The saving righteousness of God "But now," a huge turning point in Paul's presentation of the Gospel message Paul has exhaustively argued since stating his thesis for the letter that sin is a pernicious, persistent, and pressing problem that affects everyone without exception No one is righteous, Jew or Gentile The unrighteous will suffer wrath and fury when they are inevitably judged by God Now Paul begins to discuss the ultimate solution to sin Paul describes a new covenant that God has recently established through the death and resurrection of Jesus Christ Apart from the Law -Without distinction between Jew and Gentile Received by faith as a gift, rather than by human efforts at obedience Upholds God's justice and wrath against sin (orge) while allowing Him to justify, or declare righteous, the one who trusts in Jesus Jesus as propitiation Propitiation: to appease or turn aside wrath, an atoning sacrifice to a deityMany people are uncomfortable with the idea of God's wrath needing to be satisfied God's wrath is not a fit of pique, but principled opposition to something that goes against His very nature God's wrath is well established in the Scriptures Paul uses severe terms to describe the unrighteousness of all men, and the Scriptures he references include wrathful responses to man's wickednessPropitiation in the Christian sense is distinct from other religions in that it is not man who appeases God, but God appeases Himself by providing sacrifices for sins Propitiation and reconciliation are two sides of the same coin God's provision of Christ's sacrifice shows His righteousness and justice, so that no one can accuse Him of being unjust in His forbearance toward sinStudy session audio:

Study session scripture: Romans 3:9-20What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.” “Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.” “There is no fear of God before their eyes.” Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.Study session topics:The unrighteousness of all peoplePaul just said the Jews have much benefit in every way, and now he says they are ultimately no better off than the gentiles The benefits Paul previously described are things that help one see more clearly their need for salvation, but they themselves cannot save The law Circumcision Paul now pulls together a bunch of scripture passages to show that God's consistent message, both to His people and ultimately to the whole world, is that all are under sin Sinful condition (v. 10-12) Sinful speech (v. 13-14) Sinful action (v. 15-17) Summary statement: no fear of God (v. 18) The Law itself cannot save us, rather it shows us how wicked we areStudy session audio:

Study session scripture: Romans 3:1-8Then what advantage has the Jew? Or what is the value of circumcision? Much in every way. To begin with, the Jews were entrusted with the oracles of God. What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? By no means! Let God be true though every one were a liar, as it is written, “That you may be justified in your words, and prevail when you are judged.” But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) By no means! For then how could God judge the world? But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.Study session topics:The Unrighteousness of the Jews, concluded Paul now responds to some anticipated objections to the arguments he has been making regarding the unrighteousness of the Jews If the Jews are condemned by their sins just as the Gentiles are, and true Jews are Jews inwardly, what is the benefit of being an ethnic Jew? Paul immediately responds that there is much benefit to being an ethnic Jew, because they were given the very words of God The modern equivalent would be growing up in a Christian home and expecting to go to heaven on the basis of one's upbringing Simple possession of God's Word and external connection to a favored nation is not sufficient to save one's soul If God's covenant with Israel is unconditional, and many Jews live unfaithful lives and thus will not be saved, does this nullify God's promise to save Israel? Paul immediately rejects this question and states emphatically that God's faithfulness is inviolable even though man is unfaithful God's covenant with Abraham (Gen. 15:7-21) This question takes the promises God made to Israel as a nation and erroneously attempts to apply them to individuals who have not laid hold of God's promises through salvation in Christ The modern equivalent would be expecting to be saved on the basis of regular church attendance and belonging to a congregation because God promised to save His church If our sins and faithlessness serve to emphasize God's righteousness and faithfulness, how can God judge us for making Him look good? If this objection had any merit, God could not judge the world. Paul completely rejects the premise of the question because God will judge the world, so this accusation can be dispensed withPaul's accusers charge him with teaching "cheap grace," i.e. if God's glory is further emphasized by my sin, and His mercy is further emphasized when He forgives me, then I should sin freely that God's grace may abound all the more The Gospel does not promise forgiveness for premeditated sin. if we do not repent of our sin, but rather act as though God is forced to forgive us when we ask and thus we have God in a corner and can live as we please, we mock God and trivialize His holiness by overemphasizing His mercy, and we will meet a rude awakening at our judgmentStudy session audio:

Study session scripture: Romans 2:12-29For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. But if you call yourself a Jew and rely on the law and boast in God and know his will and approve what is excellent, because you are instructed from the law; and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth— you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law dishonor God by breaking the law. For, as it is written, “The name of God is blasphemed among the Gentiles because of you.” For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law.For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.Study session topics:The unrighteousness of the Jews, continued God will judge all according to the standard they possessed Gentiles by what can be perceived about God in nature Jews by the law God gave them The Jews throughout history failed to be a holy people A warning against externalism Emphasis on outward religious practices, rituals, and appearances at the expense of true inward faithStudy session audio:

Study session scripture: Romans 2:1-11Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality.Study session topics:The unrighteousness of the JewsNone of us has room to judge the unrighteousness of anotherThis does not mean we must be silent in the face of sin, but that we must point to God's judgment rather than our ownWe will all stand before God as righteous judgeGod's current leniency is not an excuse to keep living as you do, but an opportunity to heed His call to repentance God will judge us all according to our worksStudy session audio:

Study session scripture: Romans 1:18-32For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless. Though they know God's righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.Study session topics:God's wrath against sinners: the unrighteousness of the gentilesWhat does the wrath of God look like? Thumos versus orgeGo'd wrath against unrighteousness is revealed in the downward trajectory of an ungodly worldRefusal to honor GodTurning to worship idolsSexual sinFurther depravityStudy session audio:

Study session scripture: Romans 1:8-17First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you always in my prayers, asking that somehow by God's will I may now at last succeed in coming to you. For I long to see you, that I may impart to you some spiritual gift to strengthen you— that is, that we may be mutually encouraged by each other's faith, both yours and mine. I do not want you to be unaware, brothers, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles. I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. So I am eager to preach the gospel to you also who are in Rome. For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”Study session topics:Thanksgiving and themePaul thanks God for all the members of the Roman churchHe again emphasizes unity between Jews and GentilesPaul expresses his desire to visit the Roman churchHe wants both to encourage and strengthen the church and to gain encouragement and strength from themWe know that Paul eventually succeeded in coming to RomeThe Gospel and the righteousness of GodPaul is not ashamed of the GospelThe Gospel reveals the righteousness of GodThe righteous shall live by faithStudy session audio:

Study session scripture: Romans 1:1-71 Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, 2 which he promised beforehand through his prophets in the holy Scriptures, 3 concerning his Son, who was descended from David according to the flesh 4 and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, 5 through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, 6 including you who are called to belong to Jesus Christ, 7 To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.Study session topics:Paul is a servant to Christ JesusPaul is an apostlePaul has been set apart for the Gospel, the good news of salvation from sins, and the fulfillment of God's plan throughout historyPaul (and the other apostles) received their office from Christ to bring all nations to the obedience to God that comes from saving faith for the sake of HIs nameThose in the Roman church (Jews and gentiles) are loved by God and called to be saintsPaul wishes the Roman church grace and peace from the Father and the SonStudy session audio:

Intro to RomansStudy session topics:The Gospel as the revelation of God's righteousness God's righteousness in His wrath against sinners The saving righteousness of God Hope as a result of righteousness by faith God's righteousness to Israel and to the gentiles God's righteousness in everyday life The extension of God's righteousness through Paul's mission Final summaryStudy session audio:

Study session scripture: Ephesians 6:18-24Study session topics:Slideshow of the site of EphesusPrayer for fellow believersPrayer for Paul in his circumstancesPrayer for Paul's opportunities to speakMinistry of Tychicus on behalf of PaulPeace, love, and faith in believersChristian grace and uncorrupted loveDiscussionStudy session audio:

Study session scripture: Ephesians 6:10-17Study session topics:Strong in the LordPrepared for the real struggleSpiritual forces of conflictThe full amor of GodAreas of protectionThe spirit's active toolOld Testament backgroundDiscussionStudy session audio:

Study session scripture: Ephesians 5:18, 22, 6:9Study session topics:Filled and fullness: support for trinitarian understandingBeing subject to one anotherWives subject husbands as to the LordHusbands loving wivesMarriage as picture of Christ and the churchSummary of Christian marriageChildren and parents in the Christian householdThe larger household of mindsetsDiscussionStudy session audio:

Study session scripture: Ephesians 5:6-22Study session topics:The importance of knowing truth and avoiding deceptionLeaving the former darkness for the lightThe light of what happened in baptismLiving in the opportune timeUnderstanding the Lord's willFormatting Bible passagesThe dynamics of being filled by the Holy SpiritStudy session audio:

Study session scripture: Ephesians 4:28-5:6Study session topics:The character of a believer in actions and speech 4:28-29Grieving the Holy Spirit 4:30Attitudes and demeanor 4:31-32Imitating God, loving in a sphere of loving 5:1-2What destroys life and truth 5:3-5The dangers of deceptions 5:6Discussion: character and parentingStudy session audio:

Study session scripture: Ephesians 4:8-27Study session topics:Christ as victor providing supply to the churchchurch ministers equipping the church for ministryCall to no longer live as the past personRenewing the mind as a new personSpeaking truthLiving with anger and restraining itStudy session audio:

Study session scripture: Ephesians 4:1-8Study session topics:Ephesians 3:8-10 The purpose of the churchMaking God's wisdom known to rulers in the heavensEphesians 4:1-2Living with integrity of the faith in daily lifeEphesians 4:4-6A unified confession of commitment to the SpiritOne hope in the calling to the LordOne common faith for allOne common unifying identifying ritual: baptism to the God and Father all believers present to all believersEphesians 4:7 Empowering grace to all believersEphesians 4:8 Old Testament prophetic reference to victory over pagans: Psalm 68Old Testament prophetic reference to Christ's victory over enemies: Psalm 68:18Study session audio:

Study session scripture: Ephesians 3:1-4:6Study session topics:Paul as messenger of gentile inclusionThe message announcing unity to heavenly powersThe message announcing access to GodPaul's imprisonment in God's purposePaul's prayer for Christ to dwellChrist dwelling in believersPaul's doxologyWalking worthilyA ‘creed' reciting unity?Study session audio:

Study session scripture: Ephesians 2:14-3:7 Study session topics:chart on the two agesJesus' reconceptualization: Christ is the ‘peace' for divisions and enmitythe Jewish particular ordinancesthe reconciliation of the Cross Proclamation (evangelization) of peace for divisions through ChristUse of Isaiah 57:17-21From stranger/alien to part of the dwelling of God (holy temple)Paul as messenger of the mystery of gentile inclusionStudy session audio:

Study session scripture: Ephesians 2:1-16Study session topics: ‘Dead' in our actions of wrongdoingBut God in mercy and loveMade us spiritually alive in ChristRaised us to spiritual life in ChristSeated us in power spiritually in ChristSaved by grace through faithReconciliation of ethnic divisions and identities in ChristStudy session audio:

Study session scripture: Ephesians 1:15-23Study session topics: Praying for fellow believersPraying for wisdom and revelation to know ChristPraying to know hopePraying to know the wealth of relationship with GodPraying to know the anointed king's power over death and other spiritual powersKnowing that Christ has ultimate powerThis powerful one is the head of the assembly of disciples who are filled with Christ as a bodyStudy session audio:

Study session scripture: Ephesians 1:3 - 14 (focus on 1:11-14)Study session topics: Understanding God's work according to the counsel of His willPurposed to be to the praise of God's glorySealed by the spiritReflecting on and understanding hopeStudy session audio:

Study session scripture: Ephesians 1:3 - 14Study session topics: One sentence, by grammatical structureAn expanded hymn/doctrinal chant/creed?A resource for doctrine: the ‘Trinity'Four sentences (punctuated in Novum Testamentum Graece Nestle-Aland 28th)Eph. 1:3-6 God the Father acts in blessingEph. 1:7-10 Christ redeems and reveals

Study session scripture: Ephesians 1:1 - 14Study session topics: ‘Apostolos' Verses 3-14 as one sentenceVerses 3-14 segmented into sections

Ephesians intro - this study session's topics include: Introduction to Reverend David Rogers - background and teaching philosophyIntroduction to the Letter to the EphesiansGeography of the region and the cityThe City of EphesusInstitutions, buildings, and cultural elementsCharacteristics of the city

Scripture Reading: Acts of the Apostles OutlineWhat Happened After Two YearsMartyrdom?Release?Why not narrate Paul's future travels (if there were any)?Paul was later rearrested?Church traditionThe PastoralsHistorical PlausibilityRobert's TakeawaysActs grounds the whole Christian story in historyA corollary: the supernatural is historicalThe Christian story involves people—normal peopleSome people become ministers, but most do notPeter and Paul attempt to communicate cleverly and effectivelyThe Holy Spirit is at workChurches are not perfect, and they experience conflictLocal believers gather regularly

Scripture Reading: Acts 28:16–31 16 When we entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him. 17 After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans. 18 When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me.19 But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring against my own people. 20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 21 They replied, “We have received no letters from Judea about you, nor have any of the brothers come from there and reported or said anything bad about you. 22 But we would like to hear from you what you think, for regarding this sect we know that people everywhere speak against it.” 23 They set a day to meet with him, and they came to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets. 24 Some were convinced by what he said, but others refused to believe. 25 So they began to leave, unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors through the prophet Isaiah 26 when he said, ‘Go to this people and say, “You will keep on hearing, but will never understand, and you will keep on looking, but will never perceive. 27 For the heart of this people has become dull, and their ears are hard of hearing, and they have closed their eyes, so that they would not see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.” ' 28 “Therefore be advised that this salvation from God has been sent to the Gentiles; they will listen!” 30 Paul lived there two whole years in his own rented quarters and welcomed all who came to him, 31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with complete boldness and without restriction.OutlinePaul in RomeIntroduction to the end of the bookRome, the eternal cityPaul is permitted to stay in his rented apartmentTo the Jew firstThe schism between Jews and Christians in RomePaul's reassures Jewish leaders: he doesn't mean troubleThe Jewish leaders have heard nothing negative of PaulPaul testifies about the Kingdom of God and Jesus using the law and the prophetsThe Jews are dividedThen to the GentilesPaul's ministry while under house arrestThe Sudden EndingA sudden ending?But what if it is a sudden ending?A hopeful ending?What happened after two years?Paul was released and later rearrested?

Scripture Reading: Acts 28:1–22 28 After we had safely reached shore, we learned that the island was called Malta. 2 The local inhabitants showed us extraordinary kindness, for they built a fire and welcomed us all because it had started to rain and was cold. 3 When Paul had gathered a bundle of brushwood and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 4 When the local people saw the creature hanging from Paul's hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself has not allowed him to live!” 5 However, Paul shook the creature off into the fire and suffered no harm. 6 But they were expecting that he was going to swell up or suddenly drop dead. So after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and said he was a god. 7 Now in the region around that place were fields belonging to the chief official of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 8 The father of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him and after praying, placed his hands on him and healed him. 9 After this had happened, many of the people on the island who were sick also came and were healed. 10 They also bestowed many honors, and when we were preparing to sail, they gave us all the supplies we needed. 11 After three months we put out to sea in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” as its figurehead. 12 We put in at Syracuse and stayed there three days. 13 From there we cast off and arrived at Rhegium, and after one day a south wind sprang up and on the second day we came to Puteoli. 14 There we found some brothers and were invited to stay with them seven days. And in this way we came to Rome. 15 The brothers from there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. When he saw them, Paul thanked God and took courage. 16 When we entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him. 17 After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans. 18 When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me.19 But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring against my own people. 20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 21 They replied, “We have received no letters from Judea about you, nor have any of the brothers come from there and reported or said anything bad about you. 22 But we would like to hear from you what you think, for regarding this sect we know that people everywhere speak against it.” OutlinePaul's Adventures in MaltaBrief introduction: Paul is vindicated at sea and on landPaul is shipwrecked in MaltaThe shipwrecked voyagers are welcomed by the barbariansPaul is bitten by a snake!Publius hosts (some) of the voyagersThe father of Publius and many others are healedTo Rome!Three months in Malta, then back to sailing to ItalyPaul is welcome in PuteoliPuteoli to Rome, the last stretch!Brothers come to meet PaulPaul in RomeIntroduction to the end of the bookRome, the eternal cityPaul is permitted to stay in his rented apartmentTo the Jew firstThe schism between Jews and Christians in RomePaul's reassures Jewish leaders: he doesn't mean troubleThe Jewish leaders have heard nothing negative of Paul

Bible study for March 28, 2025, is cancelled.Scripture Reading: Acts 27:1–44 27 When it was decided we would sail to Italy, they handed over Paul and some other prisoners to a centurion of the Augustan Cohort named Julius. 2 We went on board a ship from Adramyttium that was about to sail to various ports along the coast of the province of Asia and put out to sea, accompanied by Aristarchus, a Macedonian from Thessalonica. 3 The next day we put in at Sidon, and Julius, treating Paul kindly, allowed him to go to his friends so they could provide him with what he needed. 4 From there we put out to sea and sailed under the lee of Cyprus because the winds were against us. 5 After we had sailed across the open sea off Cilicia and Pamphylia, we put in at Myra in Lycia. 6 There the centurion found a ship from Alexandria sailing for Italy, and he put us aboard it. 7 We sailed slowly for many days and arrived with difficulty off Cnidus. Because the wind prevented us from going any farther, we sailed under the lee of Crete off Salmone. 8 With difficulty we sailed along the coast of Crete and came to a place called Fair Havens that was near the town of Lasea. 9 Since considerable time had passed and the voyage was now dangerous because the fast was already over, Paul advised them, 10 “Men, I can see the voyage is going to end in disaster and great loss not only of the cargo and the ship, but also of our lives.” 11 But the centurion was more convinced by the captain and the ship's owner than by what Paul said. 12 Because the harbor was not suitable to spend the winter in, the majority decided to put out to sea from there. They hoped that somehow they could reach Phoenix, a harbor of Crete facing southwest and northwest, and spend the winter there. 13 When a gentle south wind sprang up, they thought they could carry out their purpose, so they weighed anchor and sailed close along the coast of Crete. 14 Not long after this, a hurricane-force wind called the northeaster blew down from the island. 15 When the ship was caught in it and could not head into the wind, we gave way to it and were driven along. 16 As we ran under the lee of a small island called Cauda, we were able with difficulty to get the ship's boat under control. 17 After the crew had hoisted it aboard, they used supports to undergird the ship. Fearing they would run aground on the Syrtis, they lowered the sea anchor, thus letting themselves be driven along. 18 The next day, because we were violently battered by the storm, they began throwing the cargo overboard, 19 and on the third day they threw the ship's gear overboard with their own hands. 20 When neither sun nor stars appeared for many days and a violent storm continued to batter us, we finally abandoned all hope of being saved. 21 Since many of them had no desire to eat, Paul stood up among them and said, “Men, you should have listened to me and not put out to sea from Crete, thus avoiding this damage and loss. 22 And now I advise you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 23 For last night an angel of the God to whom I belong and whom I serve came to me 24 and said, ‘Do not be afraid, Paul! You must stand before Caesar, and God has graciously granted you the safety of all who are sailing with you.' 25 Therefore keep up your courage, men, for I have faith in God that it will be just as I have been told. 26 But we must run aground on some island.” 27 When the fourteenth night had come, while we were being driven across the Adriatic Sea, about midnight the sailors suspected they were approaching some land. 28 They took soundings and found the water was twenty fathoms deep; when they had sailed a little farther they took soundings again and found it was fifteen fathoms deep. 29 Because they were afraid that we would run aground on the rocky coast, they threw out four anchors from the stern and wished for day to appear. 30 Then when the sailors tried to escape from the ship and were lowering the ship's boat into the sea, pretending that they were going to put out anchors from the bow, 31 Paul said to the centurion and the soldiers, “Unless these men stay with the ship, you cannot be saved.” 32 Then the soldiers cut the ropes of the ship's boat and let it drift away. 33 As day was about to dawn, Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense and have gone without food; you have eaten nothing. 34 Therefore I urge you to take some food, for this is important for your survival. For not one of you will lose a hair from his head.” 35 After he said this, Paul took bread and gave thanks to God in front of them all, broke it, and began to eat. 36 So all of them were encouraged and took food themselves. 37 (We were in all 276 persons on the ship.) 38 When they had eaten enough to be satisfied, they lightened the ship by throwing the wheat into the sea. 39 When day came, they did not recognize the land, but they noticed a bay with a beach, where they decided to run the ship aground if they could. 40 So they slipped the anchors and left them in the sea, at the same time loosening the linkage that bound the steering oars together. Then they hoisted the foresail to the wind and steered toward the beach. 41 But they encountered a patch of crosscurrents and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force of the waves. 42 Now the soldiers' plan was to kill the prisoners so that none of them would escape by swimming away. 43 But the centurion, wanting to save Paul's life, prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 44 and the rest were to follow, some on planks and some on pieces of the ship. And in this way all were brought safely to land.OutlinePaul Sails to RomeLuke narrates the shipwreck with special detailGod wants Paul to go to Rome; Paul is innocentHow It StartedPaul and his companions are assigned to a centurionSailing from Caesarea to Asia MinorPut in at SidonTo Myra in LyciaTransfer at MyraWith difficulty they reached Fair HavensPaul's first warningWinter travel—a dangerous affairLet's winter in Phoenix!To PhoenixHow It's GoingThe weather suddenly changesFind shelter behind Cauda and haul the boat!Anything but the Syrtis!Preparing the ship for the worseAll hope is lostPaul Offers HopePaul rises as a leader and encourages themPaul has had a visionThe ship approaches some landSome sailors attempt to escapeEveryone on board shares a mealDiscarding more cargoLast ditch effort: run the ship agroundThe prisoners are sparedEveryone swims to shore; everyone is saved!

Scripture Reading: Acts 26:1–32 26 So Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul held out his hand and began his defense: 2 “Regarding all the things I have been accused of by the Jews, King Agrippa, I consider myself fortunate that I am about to make my defense before you today, 3 because you are especially familiar with all the customs and controversial issues of the Jews. Therefore I ask you to listen to me patiently. 4 Now all the Jews know the way I lived from my youth, spending my life from the beginning among my own people and in Jerusalem. 5 They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee. 6 And now I stand here on trial because of my hope in the promise made by God to our ancestors, 7 a promise that our twelve tribes hope to attain as they earnestly serve God night and day. Concerning this hope the Jews are accusing me, Your Majesty! 8 Why do you people think it is unbelievable that God raises the dead? 9 Of course, I myself was convinced that it was necessary to do many things hostile to the name of Jesus the Nazarene. 10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received from the chief priests, but I also cast my vote against them when they were sentenced to death. 11 I punished them often in all the synagogues and tried to force them to blaspheme. Because I was so furiously enraged at them, I went to persecute them even in foreign cities. 12 “While doing this very thing, as I was going to Damascus with authority and complete power from the chief priests, 13 about noon along the road, Your Majesty, I saw a light from heaven, brighter than the sun, shining everywhere around me and those traveling with me. 14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ‘Saul, Saul, why are you persecuting me? You are hurting yourself by kicking against the goads.' 15 So I said, ‘Who are you, Lord?' And the Lord replied, ‘I am Jesus whom you are persecuting. 16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance as a servant and witness to the things you have seen and to the things in which I will appear to you. 17 I will rescue you from your own people and from the Gentiles, to whom I am sending you 18 to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in me.' 19 “Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent and turn to God, performing deeds consistent with repentance. 21 For this reason the Jews, after they seized me while I was in the temple courts, were trying to kill me. 22 I have experienced help from God to this day, and so I stand testifying to both small and great, saying nothing except what the prophets and Moses said was going to happen: 23 that the Christ was to suffer and be the first to rise from the dead, to proclaim light both to our people and to the Gentiles.” 24 As Paul was saying these things in his defense, Festus exclaimed loudly, “You have lost your mind, Paul! Your great learning is driving you insane!” 25 But Paul replied, “I have not lost my mind, most excellent Festus, but am speaking true and rational words. 26 For the king knows about these things, and I am speaking freely to him, because I cannot believe that any of these things has escaped his notice, for this was not done in a corner. 27 Do you believe the prophets, King Agrippa? I know that you believe.” 28 Agrippa said to Paul, “In such a short time are you persuading me to become a Christian?” 29 Paul replied, “I pray to God that whether in a short or a long time not only you but also all those who are listening to me today could become such as I am, except for these chains.” 30 So the king got up, and with him the governor and Bernice and those sitting with them, 31 and as they were leaving they said to one another, “This man is not doing anything deserving death or imprisonment.” 32 Agrippa said to Festus, “This man could have been released if he had not appealed to Caesar.”OutlinePaul's Last and Greatest Defense of the GospelNot a trial—Paul is innocentThe climactic speech of Paul's apologetic ministryPaul argues for the gospel, not his innocencePaul's Introduction, Character, Hope, and Former FollyPaul's respectful and honest introductionPaul narrates his life to establish ethos—he has always been a law-abiding JewPaul is on trial because of his hope in the promise—the resurrection!Paul himself used to be a haterPaul's ConversionFrom an agent of the aristocratic priests to an agent of JesusA revelation at middaySaul, why are you persecuting me?Paul is called to the GentilesOpened eyes; opened mindFrom Satan to God; from darkness to light; to forgiveness of sins and the inheritance of the saints!Obedience to the Holy CommissionPaul is obeying God's callIn Jerusalem, in all Judea and Samaria, and to the ends of the earthRepent and turn to God!Paul has been targeted for his piety and believing the Old Testament, but God has delivered himTestifying to all about the ChristFestus, Agrippa, and PaulFestus says, “Paul, you are mad!”Paul responds, “I am of sober mind”Paul calls Agrippa as a witnessAgrippa reacts, “Do you really seek to convert me?!”Paul responds, “everyone should be a Christian!”Paul, a consummate sage and an innocent man

Scripture Reading: Acts 25:1–26:11 25 Now three days after Festus arrived in the province, he went up to Jerusalem from Caesarea. 2 So the chief priests and the most prominent men of the Jews brought formal charges against Paul to him. 3 Requesting him to do them a favor against Paul, they urged Festus to summon him to Jerusalem, planning an ambush to kill him along the way. 4 Then Festus replied that Paul was being kept at Caesarea, and he himself intended to go there shortly. 5 “So,” he said, “let your leaders go down there with me, and if this man has done anything wrong, they may bring charges against him.” 6 After Festus had stayed not more than eight or ten days among them, he went down to Caesarea, and the next day he sat on the judgment seat and ordered Paul to be brought. 7 When he arrived, the Jews who had come down from Jerusalem stood around him, bringing many serious charges that they were not able to prove. 8 Paul said in his defense, “I have committed no offense against the Jewish law or against the temple or against Caesar.” 9 But Festus, wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried before me there on these charges?” 10 Paul replied, “I am standing before Caesar's judgment seat, where I should be tried. I have done nothing wrong to the Jews, as you also know very well. 11 If then I am in the wrong and have done anything that deserves death, I am not trying to escape dying, but if not one of their charges against me is true, no one can hand me over to them. I appeal to Caesar!” 12 Then, after conferring with his council, Festus replied, “You have appealed to Caesar; to Caesar you will go!” 13 After several days had passed, King Agrippa and Bernice arrived at Caesarea to pay their respects to Festus. 14 While they were staying there many days, Festus explained Paul's case to the king to get his opinion, saying, “There is a man left here as a prisoner by Felix. 15 When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him, asking for a sentence of condemnation against him. 16 I answered them that it was not the custom of the Romans to hand over anyone before the accused had met his accusers face-to-face and had been given an opportunity to make a defense against the accusation. 17 So after they came back here with me, I did not postpone the case, but the next day I sat on the judgment seat and ordered the man to be brought. 18 When his accusers stood up, they did not charge him with any of the evil deeds I had suspected. 19 Rather they had several points of disagreement with him about their own religion and about a man named Jesus who was dead, whom Paul claimed to be alive. 20 Because I was at a loss how I could investigate these matters, I asked if he were willing to go to Jerusalem and be tried there on these charges. 21 But when Paul appealed to be kept in custody for the decision of his Majesty the Emperor, I ordered him to be kept under guard until I could send him to Caesar.” 22 Agrippa said to Festus, “I would also like to hear the man myself.” “Tomorrow,” he replied, “you will hear him.” 23 So the next day Agrippa and Bernice came with great pomp and entered the audience hall, along with the senior military officers and the prominent men of the city. When Festus gave the order, Paul was brought in. 24 Then Festus said, “King Agrippa, and all you who are present here with us, you see this man about whom the entire Jewish populace petitioned me both in Jerusalem and here, shouting loudly that he ought not to live any longer. 25 But I found that he had done nothing that deserved death, and when he appealed to His Majesty the Emperor, I decided to send him. 26 But I have nothing definite to write to my lord about him. Therefore I have brought him before you all, and especially before you, King Agrippa, so that after this preliminary hearing I may have something to write. 27 For it seems unreasonable to me to send a prisoner without clearly indicating the charges against him.” 26 So Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul held out his hand and began his defense: 2 “Regarding all the things I have been accused of by the Jews, King Agrippa, I consider myself fortunate that I am about to make my defense before you today, 3 because you are especially familiar with all the customs and controversial issues of the Jews. Therefore I ask you to listen to me patiently. 4 Now all the Jews know the way I lived from my youth, spending my life from the beginning among my own people and in Jerusalem. 5 They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee. 6 And now I stand here on trial because of my hope in the promise made by God to our ancestors, 7 a promise that our twelve tribes hope to attain as they earnestly serve God night and day. Concerning this hope the Jews are accusing me, Your Majesty! 8 Why do you people think it is unbelievable that God raises the dead? 9 Of course, I myself was convinced that it was necessary to do many things hostile to the name of Jesus the Nazarene. 10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received from the chief priests, but I also cast my vote against them when they were sentenced to death. 11 I punished them often in all the synagogues and tried to force them to blaspheme. Because I was so furiously enraged at them, I went to persecute them even in foreign cities.OutlineFestus Arrives in the ProvinceNew governor, new chances for better Roman-Jewish relationsNew governor, new chances to get prosecutionsA change of venueFestus Judges PaulPaul's case is prioritizedThe judge takes his seat and the prosecution makes its accusationsPaul defends himselfFestus offers a change of venuePaul appeals to CaesarRome: the supreme courtDoes Paul choose Rome and reject Israel?King Agrippa and Bernice Arrives at CaesareaHistorical question: what is Luke's source?Festus request of King Agrippa and BerniceKing Agrippa and BernicePomp and fanfarePaul's DefenseNot a trial—Paul is innocentThe climactic speech of Paul's apologetic ministryPaul argues for the gospel, not his innocencePaul's respectful and honest introductionPaul narrates his life to establish ethos—he has always been a law-abiding JewPaul is on trial because of his hope in the promise—the resurrection!Paul himself used to be a hater

Scripture Reading: Acts 24:1–27 24 After five days the high priest Ananias came down with some elders and an attorney named Tertullus, and they brought formal charges against Paul to the governor. 2 When Paul had been summoned, Tertullus began to accuse him, saying, “We have experienced a lengthy time of peace through your rule, and reforms are being made in this nation through your foresight. 3 Most excellent Felix, we acknowledge this everywhere and in every way with all gratitude. 4 But so that I may not delay you any further, I beg you to hear us briefly with your customary graciousness. 5 For we have found this man to be a troublemaker, one who stirs up riots among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 6 He even tried to desecrate the temple, so we arrested him. 8 When you examine him yourself, you will be able to learn from him about all these things we are accusing him of doing.” 9 The Jews also joined in the verbal attack, claiming that these things were true. 10 When the governor gestured for him to speak, Paul replied, “Because I know that you have been a judge over this nation for many years, I confidently make my defense. 11 As you can verify for yourself, not more than twelve days ago I went up to Jerusalem to worship. 12 They did not find me arguing with anyone or stirring up a crowd in the temple courts or in the synagogues or throughout the city, 13 nor can they prove to you the things they are accusing me of doing. 14 But I confess this to you, that I worship the God of our ancestors according to the Way (which they call a sect), believing everything that is according to the law and that is written in the prophets. 15 I have a hope in God (a hope that these men themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 16 This is the reason I do my best to always have a clear conscience toward God and toward people. 17 After several years I came to bring to my people gifts for the poor and to present offerings, 18 which I was doing when they found me in the temple, ritually purified, without a crowd or a disturbance. 19 But there are some Jews from the province of Asia who should be here before you and bring charges, if they have anything against me. 20 Or these men here should tell what crime they found me guilty of when I stood before the council, 21 other than this one thing I shouted out while I stood before them: ‘I am on trial before you today concerning the resurrection of the dead.' ” 22 Then Felix, who understood the facts concerning the Way more accurately, adjourned their hearing, saying, “When Lysias the commanding officer comes down, I will decide your case.” 23 He ordered the centurion to guard Paul, but to let him have some freedom, and not to prevent any of his friends from meeting his needs. 24 Some days later, when Felix arrived with his wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus. 25 While Paul was discussing righteousness, self-control, and the coming judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.” 26 At the same time he was also hoping that Paul would give him money, and for this reason he sent for Paul as often as possible and talked with him. 27 After two years had passed, Porcius Festus succeeded Felix, and because he wanted to do the Jews a favor, Felix left Paul in prison.OutlineThe ProsecutionIt's a status measuring contestTertullus, a professional speakerPaul: a troublemaker throughout the whole wordThe prosecution's best shot: seditionPaul—the ringleader of those pesky NazarenesPaul “attempted” to profane the templeThe judge should investigate himselfThe audience joins the prosecutionThe DefenseSummary of the defensePaul appears pro sePaul's captatio benevolentiae (introduction)Paul's narratio (summary of the facts)The prosecution provided no evidence, particularly witnessesPaul's argument from ethos (character) and as a follower of the WayDid Jews really believe in the resurrection?Paul came to bring alms and sacrifice, not troublePaul subtly returns the charges to his accusersPaul's best legal argument: the true plaintiffs did not show up (and neither did any witnesses)Paul's conclusion: this trial is a religiously motivated sham!Felix's Judgment and Post-Trial BehaviorFelix adjournsPaul is kept captive for “two years”Felix continues to be entertained by Paul, until he isn'tPaul's message of righteousness, self-control, and coming judgmentFelix hopes for a bribeFestus, now it's your problem

Scripture Reading: Acts 23:11–24:9 11 The following night the Lord stood near Paul and said, “Have courage, for just as you have testified about me in Jerusalem, so you must also testify in Rome.” 12 When morning came, the Jews formed a conspiracy and bound themselves with an oath not to eat or drink anything until they had killed Paul. 13 There were more than forty of them who formed this conspiracy. 14 They went to the chief priests and the elders and said, “We have bound ourselves with a solemn oath not to partake of anything until we have killed Paul. 15 So now you and the council request the commanding officer to bring him down to you, as if you were going to determine his case by conducting a more thorough inquiry. We are ready to kill him before he comes near this place.” 16 But when the son of Paul's sister heard about the ambush, he came and entered the barracks and told Paul. 17 Paul called one of the centurions and said, “Take this young man to the commanding officer, for he has something to report to him.” 18 So the centurion took him and brought him to the commanding officer and said, “The prisoner Paul called me and asked me to bring this young man to you because he has something to tell you.” 19 The commanding officer took him by the hand, withdrew privately, and asked, “What is it that you want to report to me?” 20 He replied, “The Jews have agreed to ask you to bring Paul down to the council tomorrow, as if they were going to inquire more thoroughly about him. 21 So do not let them persuade you to do this, because more than forty of them are lying in ambush for him. They have bound themselves with an oath not to eat or drink anything until they have killed him, and now they are ready, waiting for you to agree to their request.” 22 Then the commanding officer sent the young man away, directing him, “Tell no one that you have reported these things to me.” 23 Then he summoned two of the centurions and said, “Make ready 200 soldiers to go to Caesarea along with 70 horsemen and 200 spearmen by nine o'clock tonight, 24 and provide mounts for Paul to ride so that he may be brought safely to Felix the governor.” 25 He wrote a letter that went like this: 26 Claudius Lysias to His Excellency Governor Felix, greetings. 27 This man was seized by the Jews and they were about to kill him, when I came up with the detachment and rescued him, because I had learned that he was a Roman citizen. 28 Since I wanted to know what charge they were accusing him of, I brought him down to their council. 29 I found he was accused with reference to controversial questions about their law, but no charge against him deserved death or imprisonment. 30 When I was informed there would be a plot against this man, I sent him to you at once, also ordering his accusers to state their charges against him before you. 31 So the soldiers, in accordance with their orders, took Paul and brought him to Antipatris during the night. 32 The next day they let the horsemen go on with him, and they returned to the barracks. 33 When the horsemen came to Caesarea and delivered the letter to the governor, they also presented Paul to him. 34 When the governor had read the letter, he asked what province he was from. When he learned that he was from Cilicia, 35 he said, “I will give you a hearing when your accusers arrive too.” Then he ordered that Paul be kept under guard in Herod's palace. 24 After five days the high priest Ananias came down with some elders and an attorney named Tertullus, and they brought formal charges against Paul to the governor. 2 When Paul had been summoned, Tertullus began to accuse him, saying, “We have experienced a lengthy time of peace through your rule, and reforms are being made in this nation through your foresight. 3 Most excellent Felix, we acknowledge this everywhere and in every way with all gratitude. 4 But so that I may not delay you any further, I beg you to hear us briefly with your customary graciousness. 5 For we have found this man to be a troublemaker, one who stirs up riots among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 6 He even tried to desecrate the temple, so we arrested him. 8 When you examine him yourself, you will be able to learn from him about all these things we are accusing him of doing.” 9 The Jews also joined in the verbal attack, claiming that these things were true.OutlinePaul is Delivered from an Assassination PlotThe Lord assures PaulThe plot to kill PaulThey would have gotten away with it if it wasn't for that meddling kid!Lysias foils the assasins' planHow many soldiers?!Why send such a large force (at night)?To Caesarea, to FelixLysias' ReportPaul is Judged by FelixFelix receives PaulPaul's trial: a typical Roman trialThe prosecution

Scripture Reading: Acts 22:22–23:10 22 The crowd was listening to him until he said this. Then they raised their voices and shouted, “Away with this man from the earth! For he should not be allowed to live!” 23 While they were screaming and throwing off their cloaks and tossing dust in the air, 24 the commanding officer ordered Paul to be brought back into the barracks. He told them to interrogate Paul by beating him with a lash so that he could find out the reason the crowd was shouting at Paul in this way. 25 When they had stretched him out for the lash, Paul said to the centurion standing nearby, “Is it legal for you to lash a man who is a Roman citizen without a proper trial?” 26 When the centurion heard this, he went to the commanding officer and reported it, saying, “What are you about to do? For this man is a Roman citizen.” 27 So the commanding officer came and asked Paul, “Tell me, are you a Roman citizen?” He replied, “Yes.” 28 The commanding officer answered, “I acquired this citizenship with a large sum of money.” “But I was even born a citizen,” Paul replied. 29 Then those who were about to interrogate him stayed away from him, and the commanding officer was frightened when he realized that Paul was a Roman citizen and that he had had him tied up. 30 The next day, because the commanding officer wanted to know the true reason Paul was being accused by the Jews, he released him and ordered the chief priests and the whole council to assemble. He then brought Paul down and had him stand before them. 23 Paul looked directly at the council and said, “Brothers, I have lived my life with a clear conscience before God to this day.” 2 At that the high priest Ananias ordered those standing near Paul to strike him on the mouth. 3 Then Paul said to him, “God is going to strike you, you whitewashed wall! Do you sit there judging me according to the law, and in violation of the law you order me to be struck?” 4 Those standing near him said, “Do you dare insult God's high priest?” 5 Paul replied, “I did not realize, brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.' ”6 Then when Paul noticed that part of them were Sadducees and the others Pharisees, he shouted out in the council, “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead!” 7 When he said this, an argument began between the Pharisees and the Sadducees, and the assembly was divided. 8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) 9 There was a great commotion, and some experts in the law from the party of the Pharisees stood up and protested strongly, “We find nothing wrong with this man. What if a spirit or an angel has spoken to him?” 10 When the argument became so great the commanding officer feared that they would tear Paul to pieces, he ordered the detachment to go down, take him away from them by force, and bring him into the barracks.OutlineThe Crowd RiotsThe crowd listened until he said this!The pattern of rejection is fulfilledThrowing off their cloaks and tossing dust in the airThe tribune decides to “investigate”Paul plays his trump card: Roman citizenshipThe SanhedrinThe Romans seek help from the local aristocracyOrdering the Sanhedrin to assemblePaul is placed before the Sanhedrin“I have lived my life with a clear conscience”Ananias orders a strikeThe true king shall strike backHigh priest who?Divide and conquer: Sadducees vs PhariseesThe hope of the resurrectionThe Pharisees' verdict: Paul is innocent

Scripture Reading: Acts 21:30–22:21 30 The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple courts, and immediately the doors were shut. 31 While they were trying to kill him, a report was sent up to the commanding officer of the cohort that all Jerusalem was in confusion. 32 He immediately took soldiers and centurions and ran down to the crowd. When they saw the commanding officer and the soldiers, they stopped beating Paul. 33 Then the commanding officer came up and arrested him and ordered him to be tied up with two chains; he then asked who he was and what he had done. 34 But some in the crowd shouted one thing, and others something else, and when the commanding officer was unable to find out the truth because of the disturbance, he ordered Paul to be brought into the barracks. 35 When he came to the steps, Paul had to be carried by the soldiers because of the violence of the mob, 36 for a crowd of people followed them, screaming, “Away with him!” 37 As Paul was about to be brought into the barracks, he said to the commanding officer, “May I say something to you?” The officer replied, “Do you know Greek? 38 Then you're not that Egyptian who started a rebellion and led the 4,000 men of the ‘Assassins' into the wilderness some time ago?” 39 Paul answered, “I am a Jew from Tarsus in Cilicia, a citizen of an important city. Please allow me to speak to the people.” 40 When the commanding officer had given him permission, Paul stood on the steps and gestured to the people with his hand. When they had become silent, he addressed them in Aramaic, 22 “Brothers and fathers, listen to my defense that I now make to you.” 2 (When they heard that he was addressing them in Aramaic, they became even quieter.) Then Paul said, 3 “I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law of our ancestors, and was zealous for God just as all of you are today. 4 I persecuted this Way even to the point of death, tying up both men and women and putting them in prison, 5 as both the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished. 6 As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me. 7 Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?' 8 I answered, ‘Who are you, Lord?' He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.' 9 Those who were with me saw the light, but did not understand the voice of the one who was speaking to me. 10 So I asked, ‘What should I do, Lord?' The Lord said to me, ‘Get up and go to Damascus; there you will be told about everything that you have been designated to do.' 11 Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me. 12 A man named Ananias, a devout man according to the law, well spoken of by all the Jews who live there, 13 came to me and stood beside me and said to me, ‘Brother Saul, regain your sight!' And at that very moment I looked up and saw him. 14 Then he said, ‘The God of our ancestors has already chosen you to know his will, to see the Righteous One, and to hear a command from his mouth, 15 because you will be his witness to all people of what you have seen and heard. 16 And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.' 17 When I returned to Jerusalem and was praying in the temple, I fell into a trance 18 and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.' 19 I replied, ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you. 20 And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.' 21 Then he said to me, ‘Go, because I will send you far away to the Gentiles.' ”OutlinePolytheistic Romans Rescue Paul from His PeopleAll Jerusalem is in confusionThe Romans rescue PaulThe report goes up to the chiliarchPaul is arrested and falsely accusedPaul speaks Greek very wellThe Egyptian Jew and the SicariiPaul the citizen of Tarsus is no Egyptian, much less an assassinPaul Addresses His PeopleCould Paul have addressed the crowd?Brothers and fathersA Jew, brough up in Jerusalem, educated under Gamaliel, zealous for GodA persecutor of the WaySlight variations in Paul's retelling of his Damascus experienceThe second vision and the final twist: go to the Gentiles

Scripture Reading: Acts 21:15–32 15 After these days we got ready and started up to Jerusalem. 16 Some of the disciples from Caesarea came along with us too, and brought us to the house of Mnason of Cyprus, a disciple from the earliest times, with whom we were to stay. 17 When we arrived in Jerusalem, the brothers welcomed us gladly. 18 The next day Paul went in with us to see James, and all the elders were there. 19 When Paul had greeted them, he began to explain in detail what God had done among the Gentiles through his ministry. 20 When they heard this, they praised God. Then they said to him, “You see, brother, how many thousands of Jews there are who have believed, and they are all ardent observers of the law. 21 They have been informed about you—that you teach all the Jews now living among the Gentiles to abandon Moses, telling them not to circumcise their children or live according to our customs. 22 What then should we do? They will no doubt hear that you have come. 23 So do what we tell you: We have four men who have taken a vow; 24 take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved. Then everyone will know there is nothing in what they have been told about you, but that you yourself live in conformity with the law. 25 But regarding the Gentiles who have believed, we have written a letter, having decided that they should avoid meat that has been sacrificed to idols and blood and what has been strangled and sexual immorality.” 26 Then Paul took the men the next day, and after he had purified himself along with them, he went to the temple and gave notice of the completion of the days of purification, when the sacrifice would be offered for each of them. 27 When the seven days were almost over, the Jews from the province of Asia who had seen him in the temple area stirred up the whole crowd and seized him, 28 shouting, “Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this sanctuary! Furthermore he has brought Greeks into the inner courts of the temple and made this holy place ritually unclean!” 29 (For they had seen Trophimus the Ephesian in the city with him previously, and they assumed Paul had brought him into the inner temple courts.) 30 The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple courts, and immediately the doors were shut. 31 While they were trying to kill him, a report was sent up to the commanding officer of the cohort that all Jerusalem was in confusion. 32 He immediately took soldiers and centurions and ran down to the crowd.OutlinePaul Has Enemies JerusalemPaul heads to Jerusalem, stopping at Mnason'sThe church leaders welcome PaulPaul's problematic reputationThe 10,000-strong churchJames, the elders, and Paul view the law positivelyThe elders' plan to reintegrate PaulPaul is seized and accusedGentiles could not enter the templePaul's view of the templeThe riot and the Romans

Scripture Reading: Acts 20:28–21:14 28 Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. 29 I know that after I am gone fierce wolves will come in among you, not sparing the flock. 30 Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. 31 Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears. 32 And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. 33 I have desired no one's silver or gold or clothing. 34 You yourselves know that these hands of mine provided for my needs and the needs of those who were with me. 35 By all these things, I have shown you that by working in this way we must help the weak, and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.' ” 36 When he had said these things, he knelt down with them all and prayed. 37 They all began to weep loudly, and hugged Paul and kissed him, 38 especially saddened by what he had said, that they were not going to see him again. Then they accompanied him to the ship. 21 After we tore ourselves away from them, we put out to sea, and sailing a straight course, we came to Cos, on the next day to Rhodes, and from there to Patara. 2 We found a ship crossing over to Phoenicia, went aboard, and put out to sea. 3 After we sighted Cyprus and left it behind on our port side, we sailed on to Syria and put in at Tyre, because the ship was to unload its cargo there. 4 After we located the disciples, we stayed there seven days. They repeatedly told Paul through the Spirit not to set foot in Jerusalem. 5 When our time was over, we left and went on our way. All of them, with their wives and children, accompanied us outside of the city. After kneeling down on the beach and praying, 6 we said farewell to one another. Then we went aboard the ship, and they returned to their own homes. 7 We continued the voyage from Tyre and arrived at Ptolemais, and when we had greeted the brothers, we stayed with them for one day. 8 On the next day we left and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him. 9 (He had four unmarried daughters who prophesied.) 10 While we remained there for a number of days, a prophet named Agabus came down from Judea. 11 He came to us, took Paul's belt, tied his own hands and feet with it, and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over to the Gentiles.' ” 12 When we heard this, both we and the local people begged him not to go up to Jerusalem. 13 Then Paul replied, “What are you doing, weeping and breaking my heart? For I am ready not only to be tied up, but even to die in Jerusalem for the name of the Lord Jesus.” 14 Because he could not be persuaded, we said no more except, “The Lord's will be done.”OutlineThe Climax of Paul's SpeechTake heed!Bishops: overseersShepherdsThe assembly God purchased with bloodThe wolves are comingCommitting the elders to GodBy “these things” Paul has set an exampleThe disciples mourn Paul's departureMiletus, Cos, Rhodes, Patara, Tyre, Ptolemais, and CaesareaTravel detailsA week in TyreMeeting an old enemy-turned friend in CaesareaVisited by a prophet in Caesarea

Scripture Reading: Acts 20:1–27 20 After the disturbance had ended, Paul sent for the disciples, and after encouraging them and saying farewell, he left to go to Macedonia. 2 After he had gone through those regions and spoken many words of encouragement to the believers there, he came to Greece, 3 where he stayed for three months. Because the Jews had made a plot against him as he was intending to sail for Syria, he decided to return through Macedonia. 4 Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, and Timothy, as well as Tychicus and Trophimus from the province of Asia. 5 These had gone on ahead and were waiting for us in Troas. 6 We sailed away from Philippi after the days of Unleavened Bread, and within five days we came to the others in Troas, where we stayed for seven days. 7 On the first day of the week, when we met to break bread, Paul began to speak to the people, and because he intended to leave the next day, he extended his message until midnight. 8 (Now there were many lamps in the upstairs room where we were meeting.) 9 A young man named Eutychus, who was sitting in the window, was sinking into a deep sleep while Paul continued to speak for a long time. Fast asleep, he fell down from the third story and was picked up dead. 10 But Paul went down, threw himself on the young man, put his arms around him, and said, “Do not be distressed, for he is still alive!” 11 Then Paul went back upstairs, and after he had broken bread and eaten, he talked with them a long time, until dawn. Then he left. 12 They took the boy home alive and were greatly comforted. 13 We went on ahead to the ship and put out to sea for Assos, intending to take Paul aboard there, for he had arranged it this way. He himself was intending to go there by land. 14 When he met us in Assos, we took him aboard and went to Mitylene. 15 We set sail from there, and on the following day we arrived off Chios. The next day we approached Samos, and the day after that we arrived at Miletus. 16 For Paul had decided to sail past Ephesus so as not to spend time in the province of Asia, for he was hurrying to arrive in Jerusalem, if possible, by the day of Pentecost. 17 From Miletus he sent a message to Ephesus, telling the elders of the church to come to him. 18 When they arrived, he said to them, “You yourselves know how I lived the whole time I was with you, from the first day I set foot in the province of Asia, 19 serving the Lord with all humility and with tears, and with the trials that happened to me because of the plots of the Jews. 20 You know that I did not hold back from proclaiming to you anything that would be helpful, and from teaching you publicly and from house to house, 21 testifying to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 22 And now, compelled by the Spirit, I am going to Jerusalem without knowing what will happen to me there, 23 except that the Holy Spirit warns me in town after town that imprisonment and persecutions are waiting for me. 24 But I do not consider my life worth anything to myself, so that I may finish my task and the ministry that I received from the Lord Jesus, to testify to the good news of God's grace. 25 “And now I know that none of you among whom I went around proclaiming the kingdom will see me again. 26 Therefore I declare to you today that I am innocent of the blood of you all. 27 For I did not hold back from announcing to you the whole purpose of God.OutlinePaul's Journey to Jerusalem and RomePaul's final voluntary journey beginsPaul organizes a collection for the Jerusalem church (mostly omitted in Acts)Back to a “we” sectionStill celebrating Jewish festivalsThe Revivification in TroasSomething remarkable happened in TroasSpeaking all nightMeeting on the first day of the weekMeeting in the upper roomEutychus falls from a third-story windowPaul's Time in MiletusMiletus, faster than Ephesus?Paul's Speech: A FarewellPaul's Speech: A CommissioningPaul: A Suffering ServantPaul preached openly and privately, withholding nothingRepentance and faithPaul knows of his upcoming “passion”Paul wishes to finish wellPaul's diligent faithfulness keeps him innocent