Have you wondered or struggled with why the Book of Revelation is in the Bible and how to understand it in today’s context? Let’s find out its genre, historical/cultural background, and message back then and present time.

What are the letters to the seven churches about? Why those seven churches in Asia Minor? Why Ephesus? Why Smyrna? What symbolism is present, and how should it be interpreted?

What do Pergamum and Sacramento have in common? What do Balaam and his talking donkey have to do with today’s culture war? What is the secret manna, and why is there suddenly a white stone?

Why is Thyatira, a small city, included in the seven letters? Why is this the longest letter? Who is Jezebel in this context? Why should we pay attention to avoiding “food sacrificed to idols” from 2,000 years ago when we can buy any meat in the market today?

What does the defeat of Croesus, the King of Lydia, in 547 BCE have to do with this letter? Why is having a reputation for "being alive" not enough? Don’t we also need to wake up from our sleep?

What irony do we see in this letter to “the city of brotherly love”? Is the return of Jesus truly imminent? How can we understand the second coming of Jesus?

Why does Jesus address the church in Laodicea as being lukewarm, rather than addressing another church? Is Jesus knocking on the door really a call for us to accept Him as our Lord and Savior?

Do you know the Book of “Revelation” begins not in chapter 1 or 2 or 3 but in chapter 4? Is John the Seer in ecstasy or hallucinating? Do you know there is a lot in common between the Book of Revelation and a famous movie series, Matrix?

Do you know that we humans are wired to worship? Understanding this basic human nature can help you grasp this passage. However, some questions remain. What do the four living creatures, resembling a lion, an ox, a human, and an eagle, signify?

Why does the Lion of Judah present himself in the form of the Slain Lamb? Commenting on this passage, N. T. Wright writes, “The victory won by the Lion is accomplished through the sacrifice of the Lamb, and in no other way.” Why is this? Have you encountered lion Christians and/or lamb Christians? What is the Jesus way?

The 24 elders are holding two things in their hands: 1) a harp and 2) a golden bowl of incense. Why? These breathtaking songs of praise to God and the Slain Lamb represent one of the most dramatic scenes in the entire Bible, and they remain relevant to our daily and weekly worship and prayer life.

Who are the Four Horsemen of the Apocalypse, and what do they represent? Are they presented in sequence? If not, how should we understand this passage and the subsequent chapters from 6 through 20? Why are these chapters so gloomy and dark?

There are souls under the altar in this passage. Why were they killed? You might also ask, why is judgment necessary? Additionally, we may wonder what evil we have done and what judgment we are experiencing now. Most of all, how can we make sense of the Lamb’s anger?

Here comes the number—144,000. Is this the number of the chosen people who will be saved in the Second Coming? If so, what’s the problem? If not, what does that number mean?

John sees a huge gathering of people in white robes holding palm branches. Why? Verse 14 says, “They have washed their robes and made them white in the blood of the Lamb.” How is this possible, both then and now?

The Lamb opens the seventh seal, and there is silence. Why? In the Bible, trumpets almost always herald good news—tidings of victory. So, is this silence also good news for everyone? The ensuing judgment is a response to the incense burning at the altar, which represents the prayers of the saints. How do you interpret this?

This is the second round. Out of the seven trumpets come hail, fire, blood, a falling star, and darkness. Doesn’t this sound familiar to you? Where have you seen this before, especially in the Old Testament? The passage ends with a flying eagle shouting, “Woe [Greek, ouai], woe, woe to the inhabitants of the earth!” Does the eagle also speak Greek or English?

Things get a little crazy here. The fifth angel opens the Abyss with a key, and locusts emerge. They attack people, but they are allowed to torture them, not to kill them. Some even argue that those locusts foretell the coming of helicopters. Do you agree? John describes the appearance and activity of the locusts. Why is that?

Now the killing begins. The sixth angel unleashes four angels bound by the river Euphrates, and they wipe out a third of the human race with 200 million horsemen. Their appearance and activity resemble modern-day tanks, with fire, smoke, and sulfur coming out of their mouths. Yet, people do not repent. Why is that?

“Eat my shorts,” a famous line by Bart Simpsons was always a mystery to me. John the Seer hears something like that in this passage: “Eat the scroll,” says the angel standing on the shore one foot on the sea and the other on the land. Who is this angel? Why eat the scroll? Why does it taste sweet as honey in the mouth yet bitter in the stomach?

The voice says to John, “Get up and measure God’s temple.” But what temple is he talking about? The Jerusalem temple was already destroyed when Revelation was written. Is it referring to a heavenly temple that God will restore? If not, what does it mean? More importantly, who are the two witnesses in this passage? Why do the nations trample the temple for 42 months? And why are those two witnesses given authority to prophesy only for 1,260 days?

Then, the monster from the Abyss kills the two witnesses. They performed signs and wonders but are lying dead in the streets of the great city. But that’s not the end of the story. God raises them through the spirit of life. A huge earthquake follows, destroying a tenth of the city and killing 7,000 people. Eventually, those who are alive glorify God in fear. Whose story is this?

John the Seer hears the voice say, “Now the kingdom of the world has become the kingdom of our Lord and his Messiah, and he will reign forever and ever.” Is he talking about us going to heaven or about heaven coming down to earth? Speaking of this passage, N.T. Wright writes, “Suffering love conquers all.” Have you seen this in the Bible and in life?

The key question to understanding this passage is simple: “Who are they?” Who is the woman? Who is the baby? Who is the great fiery-red dragon? Furthermore, why is the baby snatched away to God and His throne room immediately after she gives birth? Why does she flee to the desert? Why is she cared for for 1,260 days? The answers to these questions are not so simple. How would you answer?

While the woman with a baby flees to the desert, a war breaks out in heaven between the great dragon and the archangel Michael. What does this battle and the dragon’s defeat represent? Why is the dragon called “The accuser of our family”? What does its temporal descent to earth mean for believers? How can they fight and conquer the dragon?

The dragon pursues the woman, but she flees to the desert because she is given a pair of wings from a great eagle. She is hidden for “a time, two times, and half a time” (v. 14). What does that mean? The serpent’s ensuing water attack and the earth’s response sound like a fantasy movie, not only dramatic but also unrealistic. The battle scene ends with the dragon on the seashore, waiting for something worse to come, like in a horror movie. What’s next?

The dragon is defeated by Michael and his angels. But that’s not the end. It descends to earth and gives power and authority to the beast rising from the sea. Its appearance is terrifying: “like a leopard, with bear’s feet and a lion’s mouth” (v. 2). Who is this beast? Why is the dragon engaged in a proxy war? What did this mean for believers in 1st-century Asia Minor, and what does it mean for us today?

Unlike the first monster, which rises from the sea, the second monster emerges from the earth. It has two horns like those of a lamb but speaks like a dragon. Who is this monster? If this completes the Unholy Trinity—along with the dragon and the beast (which represents Rome)—who personifies the second monster in 1st-century Asia Minor and in today’s world?

Where does the number 144,000 appear again (cf. Rev. 7:4)? It represents a specific group of people, just as 666 symbolizes the number of a human being (Rev. 13:18). Who are they? John the Seer describes them as follows: “They are celibate; they follow the Lamb wherever He goes… and no lie has been found in their mouths. They are without blemish” (v. 4-5). Does this mean that married Christians cannot be part of the Lamb’s army? Or if we have ever told a lie in our lives, can we not join them?

We’ve seen a dragon coming down from heaven, a beast rising from the sea, and a second monster emerging from the earth—along with the Lamb’s army preparing for battle. So, what’s next? What message does each angel deliver? Who or what was Babylon the Fallen back then, and what does it represent today? And what does the call for endurance (v. 12) mean to you?

In this passage, an angel gathers the fruit from the vine of the earth with his sickle and throws it into “the great winepress of God’s anger” (v. 19). The imagery becomes increasingly gory: “The winepress was trodden outside the city, and blood came out of the winepress as high as a horse’s bridle, for about two hundred miles” (v. 20). Whose blood is this? Who or what is being trodden? And why does this happen outside the city, rather than inside?

After a long interlude (Revelation 12–14), we now see the third set of sevens (cf. 1) 7 seals: 6:1–7:17; 8:1–6; 2) 7 trumpets: 8:2–9:21; 11:14–19): and now 3) 7 bowls (cf. 15:1–16:21). Who does John see in this passage? Why are they praising God? What’s in the seven bowls that the four living creatures give to the seven angels—and why?

Finally, all hell breaks loose—seven bowls are poured out. But the plagues we read about here aren’t entirely new. Where else have we seen water turn to blood—not wine? Who are the people suffering from these plagues, and why does the angel of the waters say, “They deserve it” (v. 6)? Even when the fourth bowl brings intense heat, people still refuse to repent. Why? Is this just an ancient story describing events from 2,000 years ago in Asia Minor—or is it speaking to us today?

Who is the monster, and where is its throne (v. 10)? John says that “people chewed their tongues because of the pain… yet they did not repent of what they had been doing” (v. 11). Is this just an old story, or something we witness—and even participate in—today? Why are the “three unclean spirits” in verse 13 described as being “like frogs”? What is the final battle at Armageddon all about? Is it real or symbolic? What’s the point of this battle?

Who is the “great whore”? One of the seven angels who poured out the bowls says to John, “She is the one with whom the kings of the earth committed fornication” (v. 2). She is dazzling on the outside—adorned with gold, precious stones, and pearls (v. 4)—but is she the same on the inside? What is her crime, and why is she being judged? She is not alone in her guilt—others joined her. Should we interpret this story literally or symbolically? What does it mean for us today?

What are the seven heads and the seven kings mentioned in this passage? Who or what do they represent? Additionally, there are ten horns, which symbolize ten kings. Who are they, and what is their role? These kings wage war against the Lamb and give authority to the beast. But then, why do they turn against the woman (the "great whore") and destroy her in the end? What’s going on here?

Another angel comes down and declares, “Babylon the Great has fallen!” But who is Babylon the Great? She drank the wine of the wrath of her fornication—and she wasn’t alone. Nations and kings were her partners in crime, sharing in the power and luxury she provided. Yet, even as her downfall approaches, she proclaims, “I’m a queen! I sit enthroned! I will never mourn!” (v. 7) Where have we seen this before in history—an empire or corrupt power that seemed invincible, only to collapse?

The judgment of Babylon has come (v. 10). In a single hour, her great wealth is destroyed (v. 17). Why are the merchants of the earth weeping and mourning over Babylon’s fall? What kinds of items are included in the list of traded goods? Are we still engaging in similar practices today? What lessons can we draw from this passage as modern-day believers?

Now that the judgment of Babylon has passed, the marriage of the Lamb and His bride has begun. Why is this a great reversal? Have we seen something like this in real life or in history? Who is the bride in this passage? What were the conditions to be part of the bride in the first-century Roman Empire—and what are they today?

Who is the one riding on the white horse? We’ve seen him before in Revelation. Verse 15 says, “He will tread the winepress of the fury of the wrath of God Almighty.” But how exactly does he do that? And by whose sacrifice? John envisions kings, generals, and mighty warriors—all brought low. Who were they in his time, and who might they represent today? Finally, what do we make of God’s Great Feast—a disturbing banquet of judgment where birds feast on the flesh of the fallen?

An angel descends and binds the dragon—Satan—throwing him into the Abyss for a thousand years. But the dragon returns. Why? If the victory is secure, why the temporary restraint instead of a final defeat? This passage introduces one of the most debated topics in Christian eschatology: the Millennial Kingdom. Is it a literal thousand years? Or a symbolic era of Christ’s reign? What about the “double resurrection”? Should we read these verses literally, symbolically, or something in between?

After a thousand years, Satan is released—again. He gathers his allies, this time calling on Gog and Magog, mysterious figures believed to come from the northeast of Israel. But the final battle is shockingly short. Fire comes down from heaven, and Satan is thrown into the lake of fire and sulfur. Then comes the judgment. The dead are raised and judged according to their deeds (vv. 12–13). Wait—aren’t we supposed to be judged based on our faith in Jesus?

In John’s vision of the new heaven and new earth, he writes, “there was no longer any sea” (v. 1). Why? The New Jerusalem is described as “a bride beautifully dressed for her husband” (v. 2). Why that image? What are the conditions for being the bride of Christ in Revelation? John hears a voice proclaim, “Look! God’s dwelling place is now among the people!” But hasn’t God always been with humanity? Where else in the Bible do we see this idea?

“It is done!” (v. 6) What is done? The judgment, the punishment, and the restoration of heaven and earth. But there is more. The New Jerusalem must come, which is described as “the bride, the wife of the Lamb” (v. 9). This New Jerusalem has a peculiar shape—a cube—even though it is made of gold and beautifully decorated. Why is that? Furthermore, its gates are always open, even though city gates are usually closed for defense and protection. Why?

John begins this passage by saying, “I saw no temple in the city” (v. 22). Why? The new Jerusalem is coming down from heaven, whereas popular Christian belief says the opposite—“We are going to heaven.” It is a City, not a Garden, although the image presented here is that of Eden restored. Why is that? And although the gates are always open, not everyone can enter. What are the conditions for admission?

The end is near. That saying has never been truer than it is here. Our journey through the Book of Revelation finally comes to a close. You may be asking the same question you had at the beginning of this study: “What is Revelation all about?”John’s answer is simple: “He is coming soon.” But what does that mean for us today? If Jesus does not physically appear before our eyes, does that make John’s prophecy false?

Why did Paul write his longest and most extensive letter to the church in Rome which he had never visited? What internal conflict was going on and how Paul’s message is related to the historical context the Roman church was facing?

Who is Paul? How does he understand Christ and his calling? How do you understand your calling, and what difference does it make in your life?

Do you know if Romans has a thesis statement that Paul tries to prove? Why does Paul say, “to the Jew first and also to the Greek”? Why does he say, “I’m not ashamed of the gospel”? Have you ever felt ashamed of sharing the gospel with others?

How do you make sense of God’s anger? We humans think we are wise. Really? What human project to build a utopia turned out to be a total disaster?

Why does Paul talk about homosexuality here? Does this passage justify the hatred and rejection of LGBTQ people? What is the bigger picture Paul presents early in his letter? How can we make sense of this much-debated text?

Why does Paul provide such an extensive list of human evils here? Is he trying to alienate his audience or indicate that he no longer seeks their financial support for his mission in Spain? What does it mean when “God gave us up”? Does this imply that we exercise our free will to create a utopia, or does it suggest the opposite?

"You have no excuse." This is not what we want to hear, but it’s true. We often do things we condemn while judging others. "You will face judgment." This is also not what we want to hear, but it’s true. God shows no impartiality. Do you like this view of God?

Is it just for God to send non-believers to hell if they have never heard the gospel? What do the Scriptures—both Jesus and Paul—say about this? If everyone will be judged according to their "works" when the Messiah returns, what is the point of believing in Jesus now?

What’s the problem with the Jews that Paul discusses in this passage? Hypocrisy. This seems to be a problem that can also affect Christians. Paul makes it clear that Israel failed in its role as the light of the world. He quotes Isaiah 52:5: “Because of you, God’s name is blasphemed among the nations.” Don’t we see similar issues in our own lives as Christians?

Have you ever been deceived by a label when buying something from the marketplace? What if I told you that the label in question is "Jew" or "Christian," and the product is you or us? Furthermore, in this passage, Paul mentions the uncircumcised who "fulfill" the law. Is this possible? Who is he referring to here?

Israel failed God. So, does that mean God’s entire plan has failed? “No,” says the Apostle Paul. Instead, God is judging the fallen world. If that’s the case, is it justifiable to destroy God’s creation to make His restoration more just? You might find yourself dizzy from Paul’s logic. What exactly is he getting at here?

Paul declares that “Jews as well as Greeks” — meaning both Jews and Gentiles — “are all under the power of sin.” Yet, modern people often have difficulty accepting this proposition. Why is that? What happens when people have no fear of God? Furthermore, if no one can be justified by their works, what do we truly need?

Paul makes it clear in the previous section that “all are guilty,” as he famously declares in this passage: “All have sinned and fall short of the glory of God.” But is this the end of the story? He also states, “God’s righteousness has been revealed.” How is this so? What is the difference between faith in Jesus and the faith of Jesus?

Paul says, “God presented Christ as the Mercy Seat” in verse 25. What does that mean? He also states that through the shedding of His blood, God demonstrated His righteousness.

Paul is often viewed as someone who opposes the law of Moses in support of faith. Is this what he says in this passage? If not, what does it mean to fulfill the law through faith, rather than through works?

Are we—Christians—children of Abraham? If so, how? If we are part of Abraham’s family, what is the nature of God’s covenant with Abraham, and what defines Abraham’s family? Abraham was a pagan, a non-believer before being called by God. How does this change our view of Judaism and help us overcome Christian supersessionism?

Why is Abraham’s status as uncircumcised important in Paul’s argument here? How does placing faith at the center of membership in the covenant community both widen and narrow the criteria for inclusion? How can the church maintain a balance between keeping the door open for all and ensuring that members meet the essential requirement of faith in Jesus?

The Apostle Paul says, “The law brings wrath.” Is this the point of having a law? What if we were to demolish it altogether? What if God’s goal in giving the law is not to punish but to reveal His righteousness? What if God’s intelligent design is beyond the law? Do you remember that God promised Abraham he would be the father of all nations, not just a Jewish nation? Do you recall that God reckoned him as righteous based on his faith, not on his works?

Hoping against hope” or “Against all hope”—that’s how Paul begins this section, because Abraham was 99 years old and Sarah’s womb was closed when he received the promise from God. He still believed and became the father of all nations. We are his descendants who share his faith and faith in Jesus. Now, what is your story? What has faith done in your life?

Why does Paul say in this passage, “We have peace with God”? Despite this bold acclamation, he acknowledges that there will be suffering in our lives. What does it mean to “celebrate in our suffering,” and how is it different from “celebrating our suffering”? Have you experienced that “suffering produces perseverance; perseverance, character; and character, hope”?

Everybody likes Romans 5:8, where Paul declares, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” But not everyone likes the following verse, 9, where he talks about God’s coming anger. He asks, “How much more?” What is at stake here, and how can we, as believers, be so sure of our rescue (i.e., salvation) on judgment day?

Through one man, Adam, sin came into the world. Through one man, Jesus, the grace and gift of God came into the world. Paul’s reading of the Genesis story is neither purely literary nor historical, but rather allegorical. How do you interpret this passage? Is Jesus the second Adam? If so, in what sense?

Does it make sense that through one man’s sin, all humanity is condemned, or that through one man’s obedience, all humanity will be justified? What does that mean? Paul says, in particular, “Where sin increased, grace increased all the more.” Does this mean that we need to sin more in order to receive more grace?

There is a popular belief: “Once saved, always saved.” What does Paul say about that? We know that we died to sin through baptism, but we find ourselves sinning again. Does that mean we have to be baptized again? Can we undo our baptism?

The famous phrase, "No longer slaves," comes from this passage and signifies our declaration of freedom from sin. But is this a reality for you? If so, or if not, why? Who or what is the ultimate enemy of humanity? How did Jesus conquer that enemy?

Paul says in v. 12, “So, don’t allow sin to rule in your mortal body,” as if sin is a suprahuman power, not merely a moral failure or the breaking of rules. Nobel Prize laureate Bob Dylan famously said and sang, “You’ve Gotta Serve Somebody.” Have you ever experienced sin exercising power over you? Have you witnessed someone presenting their body to God, for His glory (Rom. 6:13)?

Increasingly in progressive circles, Paul is viewed as a stern moralist telling Christians what to do and what not to do. Yet, he makes it clear time and time again that we are freed from sin and the law (e.g., Rom. 6:18a; cf. Gal. 5:1-6). Therefore, it is somewhat confusing that he declares we are enslaved again to God (Rom. 6:18b). What does that mean? What does receiving a driver’s license and the freedom it brings teach us about the restrictions and responsibilities that come with it?

Here comes a famous verse: “For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord.” Have you seen sin leading to death? Or have you seen people receiving eternal life in Christ Jesus? Does Paul allude to heaven or hell in outer space or under the earth? If not, what is eternal life—or more accurately, “the life of the ages to come” (Rom. 6:23)?

Do you have anything you used to enjoy in your old Adamic self but don’t anymore? How did that change happen? There is a tendency in all of us to revert to our old selves and old habits, just like Ellis, played by Morgan Freeman in The Shawshank Redemption, who, after being released from prison, asks his boss at a local retail store, “Bathroom break?” What are your old habits that keep you from enjoying the true freedom Christ has given you?

What if I told you, “The law increases sin or crime”? Is this a new concept? Paul says, “I would not have known sin except through the law.” Furthermore, he continues, “Apart from the law, sin is dead.” Why is that? Fred Craddock once shared a story about walking out of his house when his mom shouted, “Don’t play in the mud!” He replied, “Okay!” but at the same time, he thought to himself, ‘Playing in mud? I never even thought of that!’

Here is another famous passage from Romans where Paul says, “For I do not do the good I want, but the evil I do not want is what I do.” Is this Paul speaking here, or is he representing someone else? Some critics cite this passage to argue that Jews attempt to earn justification through works-righteousness, which is bound to fail. But is that a correct reading of Paul and this passage? What is the real issue behind this dilemma? Is it Paul himself (“I”), the “Law,” or something else?

After reflecting on life under the law, Paul lays out his findings: "When I want to do what is right, evil lies close at hand!" (Rom. 7:21). Is this proof of the “limps on the shoulders”—an angel on one side and a devil on the other? What story from the Old Testament, especially Genesis, does Paul have in mind when he speaks of the desire to do what is right and sin crouching at the door?

Atonement theory—the idea that Jesus is the sin offering for the world—has been a topic of debate for a long time. Increasingly, in progressive circles, some Christians ardently refuse to accept this view. But Paul makes it clear in this passage: “God sent His own Son in the likeness of sinful flesh and as a sin offering; and, right there in the flesh, He condemned sin” (v. 3). Where else do you see Jesus as a ransom, the Lamb of God, or the Lamb who was slain?

aul declares, “Focus the mind on the flesh, and you’ll die; but focus it on the Spirit, and you’ll have life and peace” (v. 6). Have you seen people living either their old life in the flesh or their new life in the Spirit? Is life in the flesh the same as life in the Spirit? If they are different, how come? We are bound by our bodies and destined to decay. So, what is the solution to this dilemma?

Paul begins this passage by declaring, “So then, my dear family, we are in debt” (v. 12), but later adds, “You are God’s children” (v. 14). How is this dual status possible? What do we owe to God, and what privileges do we have as His children—heirs of God? What are the differences between life in the flesh and life in the Spirit? And how can a life of suffering lead to a life of glorification?

This passage marks the climax of Romans up to this point (Chapters 1-8). Why? Just as we reach the top of a mountain after struggling through thorns and thistles, laboring all day, and finally witnessing a spectacular view, we now see the master plan of God’s salvation—the salvation of the entire creation from its slavery to decay. How is this different from our former understanding of salvation?

Here is a well-known verse: “We don’t know what to pray for as we ought to, but that same Spirit pleads on our behalf with groanings too deep for words.” Have you ever struggled to find words because the pain was too great to bear? Did you know that the Spirit of God was praying for you? Have you also experienced how God works all things together for good in your life?

One of the most powerful and beloved verses from Paul’s letter to the Romans is this: Nothing in all creation “will be able to separate us from the love of God in Christ Jesus our Lord” (v. 39). How many questions do you find in this passage? How many answers do you have? This passage serves as a summary of Romans 1-8. Why? What is the nature of love that Paul describes here?

Here comes a great reversal in Romans. The joy and excitement of Romans 8—especially 8:31-39—are now met with Paul’s great sorrow and unceasing anguish (9:2). What is the cause of this sorrow? According to this passage, what is the problem of the Jews/Israel for Paul? What are common Christian misunderstandings about the Jews? How can we better understand and combat anti-Semitism?

Many struggle with verse 13: “I loved Jacob, but I hated Esau.” Why? Did you know that this is a quotation from Malachi 1:3? In what context does the prophet say this? Furthermore, Paul declares, “Nor is it the case that all the children count as ‘seed of Abraham.’ No: ‘In Isaac shall your seed be named’” (v. 7). But didn’t Abraham have another son? Isn’t bloodline or flesh the reason for blessing? If so, why was Jacob chosen, and on what basis are we called children of God?

Here, Paul says it loud and clear: “Are you, a mere human being, going to answer God back? Surely the clay won’t say to the potter, ‘Why did you make me like this?’” (v. 20). Does this mean humans have no agency? Is there no point in trying or resisting because our paths are already set and the doors are closed? If that’s the case, why does God punish evil people like Pharaoh? Is God truly just? How can we resolve this dilemma?

Who are "my people" who were once "not my people" in Hosea 2:23 and 1:10, and in Romans 9:25–26? Who is the remnant in Isaiah 10:22 and 1:9, and in Romans 9:27 and 9:29? Whose problem is Jewish unbelief—God’s or Israel’s? What is the point and ultimate purpose of Israel being cast out in God’s plan of salvation?

Have you ever tripped and fallen—physically or symbolically? How? Paul, borrowing from Isaiah, speaks of a cornerstone that causes people to stumble. What or who is this cornerstone? Why has something meant to be good become a stumbling block? Paul also declares in Romans 10:4, “Christ is the end of the law.” What does that mean? How is Christ the fulfillment of the law?

Why does Paul speak of someone going up to heaven (v. 6) and down to the depths (v. 7) in this passage? Confessing "Jesus is Lord" is a baptismal formula. According to Paul, saying and believing these words leads a person to salvation. But why? What did these words mean in Paul’s time, and what do they mean today? How did this new badge of salvation reshape Paul’s understanding of the Law, the election of the Jews, and the nature of salvation?

Where have we seen verse 15b quoted in the Old Testament? To whom was the good news delivered, and in what context? Paul’s central concern in this passage is Israel’s unbelief in the Messiah. Can Israel defend itself by saying, “I didn’t hear that”? According to Paul—and the Psalmist (cf. Psalm 19:4)—the inclusion of the Gentiles into God’s people is meant to stir jealousy in the hearts of Israel. What are the stumbling blocks, or perhaps the genius, of this divine design?

In this passage, Paul reveals that he is from the tribe of Benjamin and references 1 Samuel 12:22: “God has not abandoned His people” (v. 2). Why is this important? Paul draws on the story of Elijah to reflect his situation regarding Israel’s rejection of the Messiah. How does Elijah’s experience mirror Paul’s? Who were the “remnants” in Paul’s time, and why does Paul emphasize that this remnant is chosen by grace, not by works (vv. 5–6)? What does this reveal about God's faithfulness?

This passage echoes the Parable of the Prodigal Son. In that story, the older son becomes jealous of his brother and refuses to join the celebration. This kind of reversal is common in the Old Testament, especially in stories of brothers. What are some biblical examples? In Romans 11, Israel takes the role of the older brother. Will they accept the invitation to join the celebration, or remain outside in protest? Or—as Paul hopes—will their jealousy ultimately lead them to rejoin the party?

Paul uses his famous analogy of an olive tree to explain the relationship between Jews and Gentiles. But why the olive tree? Why in this passage or his letter to the Romans? What historical context justifies and supports his argument? And what is the issue with Gentile arrogance and antisemitism?

Paul explains “this mystery” as follows: “A hardening has come upon Israel for a time until the fullness of the Gentiles has come in. And in this way, all Israel will be saved, as it is written” (Romans 11:25–26). What is the sequence of events that leads to the salvation of all? (Romans 11:30–31) Do you like the plan of God’s salvation that Paul explains in this passage? If not, what alternative would you propose?

How does Paul conclude his discussion of the Jewish question in Romans 9–11, which many Pauline scholars consider the heart of the letter? Why end with a doxology? How does Paul’s doxology in this passage help us see the world—and understand God’s work—even amid loss, pain, and suffering?

One of the most powerful exhortations in the New Testament comes from Romans 12:1–2. What is a living sacrifice, and how is it different from temple sacrifices of the past? Paul draws a clear contrast between this present age and the age to come. What sets these two apart? And why does he warn us not to think of ourselves more highly than we ought (v. 3)? What did that mean in Paul’s time, and why is it just as urgent in ours?

“Love must be real,” Paul declares. But what does real love look like in practice? Paul outlines a series of action-oriented commands—not just lofty ideals, but tangible ways to embody Christian love. He reminds us that we each have different gifts from God (v. 6). Teaching, serving, encouraging, giving, leading, showing mercy—these are not just tasks, but spiritual gifts intended for the building up of the church. What are your gifts?

“Vengeance is mine” (Deut. 32:35). Now that revenge is ruled out, what’s next? Evil is still out there. What are we going to do about it? Revenge is one thing, but forgiveness is another. How can we forgive someone who isn’t even sorry for the harm they’ve done? In verse 19, Paul says, “Leave room for God’s wrath.” What does that mean?

This is where Paul loses a lot of fans. He seems so compliant—almost submissive—to worldly powers when he says, “Every person must be subject to the governing authorities” (v. 1). Even the evil ones? Nero was on the throne when Paul wrote this letter. Was Paul out of his mind? Was he afraid of Nero—or simply unaware of what Nero would later do to him and other Christians?

Is Jesus something we “wear”? It might sound odd, but that’s exactly what Paul writes: “Put on the Lord Jesus” (v. 14). What does that mean? Earlier, he also says, “The hour has come for you to wake up from sleep” (v. 11). What kind of sleep is he talking about? What time are we living in—and how should we live as Christians who believe the age to come has already begun with Jesus’ resurrection? What kind of love does Paul call us to? And how is Christian love different from lust?

Why does the issue of eating meat come up repeatedly in Paul’s letters? (cf. 1 Cor. 8) What is Paul’s suggestion in this passage? He writes, “The one who eats must not look down on the one who does not eat, and the one who does not eat must not judge the one who does” (v. 3). Who are these people? Who are the “strong” and the “weak” in verse 2? What are “the days” Paul refers to in verses 5–6? And how does he resolve this tension? (cf. v. 6)

People have different ideas, even differing moral standards. As a result, we often condemn others who act contrary to us. Paul famously writes here: “Whether we live or whether we die, we belong to the Lord” (v. 8). What does that mean? He forbids condemning fellow Christians (v. 10). Does that mean we can do whatever we want, simply because we believe we’re right? Is Paul a moral relativist? What, then, is Paul’s (and God’s) solution?

The Apostle Paul begins this passage by saying, “Do not, then, pass judgment on one another any longer” (v. 13). Why? What’s the issue here? Paul urges his readers to “avoid placing obstacles or stumbling blocks in front of a fellow family member” (v. 13). But what does he mean? Is he saying, “Avoid all conflicts at any cost”? Is he a moral relativist who believes “beauty is in the eye of the beholder”? If not, what was Paul’s—and the Roman church’s—context that made him speak in this way?

The Apostle Paul begins this passage by saying, “We, the strong ones, should bear with the frailty of the ‘weak,’ and not please ourselves” (v. 1). But who are the strong ones? And why should we focus on building up others rather than pleasing ourselves? Who is the role model for such a life? Paul presents Scripture as evidence for hope—but why? Psalm 69 serves as a subtext for this passage. What is Psalm 69 about, and how does Paul use it to amplify his main point?

This passage marks the conclusion of Paul’s theological section in Romans. From here on, he will move on to other matters such as his travel plans, the gift for the saints in Jerusalem, and final greetings. Yet this section is filled with quotations from the Old Testament. Why is that? Paul circles back to the theme with which he began, just as a symphony or a song ends in the same key in which it started. What is that “key”? Why is it so important to (re)emphasize it?

In this passage, Paul reveals new information—his destination: Spain. But why Spain, all of a sudden? What is the “offering of the nations” (v. 16)? What is the driving desire—if not ambition—behind Paul’s mission and work? If his ultimate destination is Spain, why does he plan to stop in Rome first? What does it mean to be “refreshed by you” (v. 24)? And if Paul never actually made it to Spain, does that make his letter to the Romans an “epic fail”?

Before visiting Rome, Paul had to go somewhere first: Jerusalem. What caused the believers in Jerusalem to be poor? How was the economic situation of the early church in Acts 2:43-47 different from that of Paul’s time in 2 Thessalonians 3:7-11? What ironies do we see in Paul’s support for the Jerusalem church in light of all the trouble he faced during his ministry career (cf. Gal. 2:12)? And why does he ask the church in Rome to pray for him (vv. 30–31)?

At the end of Romans, we find a list of names. How many Christians are mentioned in this section? Who is Phoebe, and what role does she play here? What does this long list of people reveal about early Christianity? Do you recognize any of these names from elsewhere in the Bible? From this list, how large was the church in Rome? What does their seemingly small beginning tell us about Christian witness?

Have you ever seen someone causing division in the church? What are they trying to accomplish? What are their hidden motives? How can we recognize when certain teachings are not in line with the sound Christian teaching Paul refers to in verse 17? Have you experienced something like this? What verses or stories come to mind when reading verses 19–20? And what do Paul’s mentions of Timothy, Tertius, Gaius, and Erastus reveal about everyday Christian life in the early church?

How does Paul conclude his long letter in this passage? How would you summarize Paul’s point here? Who deserves all the glory? Do you think what God has done in and through Jesus is wise? Please share any final thoughts as we wrap up this study.