Notes on Roman 7-16 "Overcome Evil with Good", CFM study for Aug. 12

Romans can be long and confusing! Our family found these two videos from the Bible Project helpful in giving a good overview of the whole picture:

Marriage Analogy, Romans 7:1-6

Paul begins this chapter with an explanation of how the law of Moses is done away and fulfilled in Christ. He compares it to a woman whose husband died so she is free to marry again and not be under the condemnation of adultery if she should do so. The law of Moses died with Christ and now the saints are free to "serve in newness of spirit, and not in the oldness of the letter." In this way, the law of Moses was temporary and conditional.

The Law Defines Sin, Romans 7:7-13

Lest the people misunderstand and think Paul is saying the law was or is bad, he explains the purpose of the law was to help the people understand what sin is. The word "concupiscence" in verse 8 is translated as "covetousness" in Wayment. A dictionary says it is a strong, overpowering desire or lust.
The JST revises quite a bit of this and the next section and makes it a bit less confusing.

Fighting the Natural Man, Romans 7:14-25

Paul then discusses the fight against sin and the flesh. We would call it the war against the "natural man," and what Paul says now could be summarized by Mosiah 3:19, "For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father."
Paul uses himself as the rhetorical "every-man" and talks about our constant war against sin. He says that he (and rhetorically we) do what we hate and know is wrong (v. 16) and by so doing become subject to sin as our master (v. 17). He laments, "for to will is present with me; but how to perform that which is good I find not." (v. 18) Can't you relate to that lament? Our desires are often so good -- from now on, we vow, we will be perfect parents and never lose patience with our kids or be irritable with our spouses and we will resist the urge to indulge in too many time-wasting activities -- but then life happens and we find ourselves falling short of our resolve. "For the good that I would I do not: but the evil which I would not, that I do." (v. 19). Paul describes the situation of fallen humanity in their desires to do good, "For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?"
The solution to this war is Christ, who came to save us from our fall and to grant us grace -- which is both a gift of love and an enabling power. As Elder David Bednar reminds us, "In the Bible Dictionary we learn that the word grace frequently is used in the scriptures to connote a strengthening or enabling power:

“The main idea of the word is divine means of help or strength, given through the bounteous mercy and love of Jesus Christ.

“… It is likewise through the grace of the Lord that individuals, through faith in the atonement of Jesus Christ and repentance of their sins, receive strength and assistance to do good works that they otherwise would not be able to maintain if left to their own means. This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts” (p. 697).

Thus, the enabling and strengthening aspect of the Atonement helps us to see and to do and to become good in ways that we could never recognize or accomplish with our limited mortal capacity. I testify and witness that the enabling power of the Savior’s Atonement is real.

The Spirit Guides, Romans 8:1-17

Because of Christ, Paul continues, we, who once were servants of sin but are now walking after the Spirit, have been made free. The law was not enough to save us but only condemned us more, so God sent his own son into the world to fulfill the law. To access that power, we need to walk not after the flesh but after the Spirit. We need to put away the carnal mind and its lusts and become spiritually minded, which "is life and peace." (v. 6). If we stay in the flesh we cannot please God. (v. 8) These are good verses to bring out when someone takes a selective reading of Paul to say that all that is needed for salvation is to confess Christ. Actually, Romans is full of verses that contradict that idea.
If we walk after the Spirit, we, who were formerly slaves to sin, become free with our new master, Christ, who not only frees us from our former master but gives us so much more. To the Romans, who lived in a world of masters and slaves, this part would have been especially vivid. God, our new master, then gives us the spirit of adoption and becomes our Father. We are no longer just slaves but "heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together."

Tribulation, Hope, and the Love of God, Romans 8:18-39

This section is truly beautiful. Paul reminds us that our suffering is temporary and that it will all be more than worth it: "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (v. 18).
Wayment notes about verse 18-25, "Paul sets forth the idea that the eventual goal of God's plan was that all would become the children of God and that the creation has eagerly awaited the time when the earth's inhabitants would become children." In verse 20, he says that "subject to futility [vanity in the KJV] implies Paul's awareness that the created world was never sufficient enough to exist independently of God."
We need hope (v. 24) and patience (v. 25) as we wait for the final redemption of our body (v. 23). In the meantime, "the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered." (v. 26) How have you felt God's Spirit help you with your weaknesses? How can we better listen for the Spirit's help in knowing what to pray for?
Not only will the glory that is to come be incomparable to the sufferings we have in this life (and remember Paul had plenty of them!), but God will make those tribulations and "that all things work together for good to them that love God, to them who are the called according to his purpose." (v. 28) Why? Because God foreordained Christ to be the firstborn and he also foreordained us.
The word "predestined" in these verses has wreaked some havoc in the Christian world and doctrine, with Calvin interpreting it as God deciding beforehand who was elect and who was not. This is a misreading of the text, as Lynne Wilson explains, "The English word, “predestinate” does not leave room for agency. Yet, the Greek word does. Rather, it means: “to define before or a boundary given before; to determine [our potential destiny] beforehand.” Other English translations use “his chosen ones” (CEV), or “He chose specially long ago” (JB). This Greek word appears five other times in the NT—but it is not necessarily translated as predestination in the KJV, while it is in other translations (1 Corinthians 2:7; Acts 4:28). It helps to remember the KJV translators were Reformed Protestants who came from a culture touched by Calvin’s emphasis on the predestination of the elect. The Swiss reformer, Calvin, misunderstood the doctrine and said, "By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation. And accordingly as each has been created for one or other of these ends, we say that he has been predestined to life or to death." This doctrine took away the role of agency and dominated the early American religious beliefs in the eighteenth and early nineteenth centuries."
Since the Christian world has largely lost the knowledge of a pre-earth life, its easy to see how this and the next chapter, about the election of Israel, could be confusing. With our knowledge that life did not begin at birth and that we lived beforehand as spirit children of God, we can more easily understand what Paul is saying when he says, essentially, "God appointed us to certain places in his plan before the foundations of the earth. Those born to Israel were born there for a reason, while God also had a purpose for the Gentiles. He has apppointed us to come to earth at this point when we would hear and know about Christ. He knows us and has called us again in this life and has forgiven our sins through Christ. Why should we wallow in the futility of life (v. 22) or think that we cannot overcome our weakness (v. 26)?" Indeed, "If God be for us, who can be against us?" (v. 31).
And then the most beautiful verses, 35-29, "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

Nay, in all these things we are more than conquerors through him that loved us.

For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."
The student manual points out, "the Greek phrase translated as “more than conquerors” means “abundantly victorious” and “winning an overwhelming victory.” This term mirrors Paul’s “much more” passages in Romans 5:9–20, which emphasize that the grace of God made available through the Atonement of Jesus Christ is more powerful than the effects of the Fall."
If we are feeling discouraged and separated from God's love, what can we do to increase our hope and patience? How can we better lay hold on these promises?

The Promises to Israel, Romans 9:1-18

Paul then explains how the promises to Israel work with both the Jews and the Gentiles. Wayment explains, "Paul sets forth the idea that Israel is not defined by lineage alone or even primarily through lineage but through accepting Christ. . . Part of Paul's message is that the plan of God exists beyond human reason to explain it because God hated Esau before his birth and loved Isaac. Such obvious unfairness helps Paul draw the conclusion that God exists beyond the realm of human reason."
Paul explains that Abraham's promise was continued through the birthright son Isaac and then through Jacob for reasons we don't understand since we don't know what God's purposes were in choosing one son over another. After all, God told Rebekah before the twins were even born that one was destined to serve the other. Paul knows that his seems unfair to his audience, so he reminds them, "What shall we say then? Is there unrighteousness with God? God forbid." We can have faith in the character of God, even in things that we can't understand. God knew both Jacob and Esau before the world began and had a purpose in calling one over the other.
Don't we have that same question continuing today? Why is one person born in poverty and subject to the most horrid of conditions while another is given a life of relative ease? Why does God allow His children to experience life in such unequal footing? Is God unjust? He can't be, as Paul reminds us. There will always be things that we don't understand and can't explain in this life. That's why Paul also reminds us that hope, by its very nature, hopes in things that are not yet seen (Romans 8:24).
Elder Quentin L. Cook wrote of these questions, "Among the most frequently asked questions of Church leaders are, Why does a just God allow bad things to happen, especially to good people? Why are those who are righteous and in the Lord’s service not immune from such tragedies?

While we do not know all the answers, we do know important principles that allow us to face tragedies with faith and confidence that there is a bright future planned for each of us. Some of the most important principles are:

First, we have a Father in Heaven, who knows and loves us personally and understands our suffering perfectly.

Second, His Son, Jesus Christ, is our Savior and Redeemer, whose Atonement not only provides for salvation and exaltation but also will compensate for all the unfairness of life.

Third, the Father’s plan of happiness for His children includes not only a premortal and mortal life but also an eternal life as well, including a great and glorious reunion with those we have lost. All wrongs will be righted, and we will see with perfect clarity and faultless perspective and understanding.

From the limited perspective of those who do not have knowledge, understanding, or faith in the Father’s plan—who look at the world only through the lens of mortality with its wars, violence, disease, and evil—this life can seem depressing, chaotic, unfair, and meaningless. Church leaders have compared this perspective with someone walking into the middle of a three-act play. Those without knowledge of the Father’s plan do not understand what happened in the first act, or the premortal existence, and the purposes established there; nor do they understand the clarification and resolution that come in the third act, which is the glorious fulfillment of the Father’s plan.Many do not appreciate that under His loving and comprehensive plan, those who appear to be disadvantaged through no fault of their own are not ultimately penalized.
This video is a great one to help explain these concepts:

Gentiles and Israel, Romans 9:19-10:4

When we rail against God as unjust, we are like the clay yelling at the potter. As God's creations, we have to trust Him. "Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?" Essentially, God knows what He is doing! He is the potter here.
In Mere Christianity, C. S. Lewis writes of this same concept, of trusting God and what He is doing with your life,“Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on: you knew those jobs needed doing and so you are not surprised. But presently he starts knocking the house about in a way that hurts abominably and does not seem to make sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of—throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were going to be made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself.”
God is calling both Jews and Gentiles now to be his prepared vessels (v. 24). The Jews who reject Christ lose their birthright and stumble (v.31-32) because they seek to "establish their own righteousness, have not submitted themselves unto the righteousness of God." (10:3). How are we prone to that same pride and rejection of God's will? Do we want our way and feel entitled to it? Or do we recognize our utter need for Christ? Do we submit to His will?

Salvation Available to All, Romans 10:5-21

And now we come to a section and a verse that has caused a lot of problems in various sects. Verse 10 says, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." This has led some to adopt the idea that confession of Christ is all that is needed for salvation, which contradicts pretty much everything Christ said about keeping his commandments and also contradicts dozens, if not hundreds of other passages from Paul that condemn unrighteousness and encourage faithful action. Confession of Christ is definitely an important part of salvation, but it is not sufficient.
The student manual clarifies, "Some Christians have used Paul’s words in Romans 10:9 to claim that all a person must do to be saved is to verbally confess a belief in Jesus Christ. However, in other passages, Paul taught that repentance, baptism, receiving the Holy Ghost, and striving to follow the teachings of Jesus Christ are also essential (see Acts 16:30–33; 19:1–6; Romans 6:1–11; Galatians 3:26–27; 5:13–25).

In Romans 10:4–13, Paul’s purpose was not to give a comprehensive description of the process of salvation. Instead, Paul was supporting the point that he stated in verse 4: “Christ is the end of the law for righteousness to every one that believeth.” Paul quoted Deuteronomy 30:12–14 to make the point that one need not “ascend into heaven” or “descend into the deep” to find Christ (Romans 10:6–7). Instead, all people—whether Jew or Greek—can find the Savior within their own hearts as they confess that He is the Savior and have faith in Him (see Romans 10:8–12).

President Dallin H. Oaks of the First Presidency affirmed the requirements of salvation: “Relying upon the totality of Bible teachings and upon clarifications received through modern revelation, we testify that being cleansed from sin through Christ’s Atonement is conditioned upon the individual sinner’s faith, which must be manifested by obedience to the Lord’s command to repent, be baptized, and receive the Holy Ghost (see Acts 2:37–38). ‘Verily, verily, I say unto thee,’ Jesus taught, ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God’ (John 3:5; see also Mark 16:16; Acts 2:37–38). Believers who have had this required rebirth at the hands of those having authority have already been saved from sin conditionally, but they will not be saved finally until they have completed their mortal probation with the required continuing repentance, faithfulness, service, and enduring to the end” (“Have You Been Saved?” Ensign, May 1998, 55).
I love verse 12, "For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him." Paul is writing to a divided Church and trying to help them understand that God loves all and is rich and wonderful in his blessings to all of His children. No one has special standing. Lynne Wilson explains, "In a society with severe class distinctions, this was shocking for both the Jews and Gentiles in Paul’s audience, especially in Rome, where “citizens” had great civil rights, wore togas, and received bread and circuses, in contrast to half the population who were either servants or slaves." This division and disunity wasn't easy to overcome, but it was essential for the Church.
Paul then quotes several Old Testament passages to prove this point, showing that prophecy was that the gospel would go to all the ends of the earth (v. 18). Then he quotes Isaiah to show how the gospel would be "found of them that sought me not," or the Gentiles (v. 20) and that to Israel God has "stretched forth [his] hands unto a disobedient and gainsaying people."

The Opportunity for the Gentiles, Romans 11:1-10

Lest the Gentiles begin to think that the Jews are all rejected, Paul points out that not all are wicked. He is of Israel, and he describes the time when Elias felt like he was alone among the believers and God assured him that there was a remnant of seven thousand men who had also not bowed the knee to Baal. Similarly, though the Jews generally rejected Jesus, many did believe. Too many Israelites have been blinded with the spirit of slumber, which was also prophesied of by David and Isaiah, but that is not the end of their story. God still has a purpose for His chosen people.

Salvation of the Gentiles and the Israelites, Romans 11:11-36

God uses even seemingly bad things, like the rejection of Jesus by the Jews, to accomplish His purposes. Verse 11 tells us that "through their [the Jews'] fall salvation is come unto the Gentiles, for to provoke them to jealousy."
Paul, the apostle to the Gentiles, encourages them to provoke the Jews to good works by their good examples as he is trying to do (v. 14). The Jews may seem fallen and lost, but when they are restored to the true gospel, it will be like "life from the dead."
I love these sections about the wild and the tame olive tree. We just read Jacob 5 as a family and it seems that Paul may be referencing the same allegory. The Jews who reject Christ will be like branches broken off from a tame olive tree for their bad fruit. Nevertheless, "if they abide not still in unbelief . . . God is able to graft them in again," (v. 23). The Gentiles, as branches of a wild olive tree, are grafted into Israel as if they had been born Israelites. Just as the Gentiles can be grafted and nourished by the roots, one day the Jews, too, will be grafted in again. Paul called this a "mystery" because it was contrary to what happened in nature. From the student manual, "The natural olive tree is Israel, while the wild branches are the Gentiles. The Gentiles (the wild branches) were grafted into the house of Israel (the tame tree) and became part of Israel. This analogy from agriculture described a process that was contrary to nature, for in the natural world, grafted branches control the destiny of the tree. A branch from a tame tree that is grafted into a wild tree makes the wild tree become tame. Paul described a process of wild branches being grafted into a tame tree, with the tree remaining tame."
God is not done with Israel yet, who are "beloved for the fathers' sakes." This reminds me of promises made to Enos that eventually the gospel would come to the descendants of the rebellious in his day. God does His work across generations, not in an instant.
Of "The fulness of the Gentiles" referenced in verse 25, Lynne Wilson explains, "The “fullness of the Gentiles” referred to that time and forward—when the Gentiles have the opportunity to accept the gospel. The Jews had that blessing before the meridian of time, and the Gentiles have first priority now, but later the Jews will have another chance. That is the “mystery” of how God’s love and gift of Salvation is extended even to the Gentiles. Yet, Paul again warned them against haughtiness in their new found status as adopted children of the covenant. He hopes the Gentiles will have a profound sense of gratitude for Israel as those who received and the prophecies of God."
The Gentiles have been given mercy so they should extend that mercy to the unbelieving of the House of Israel, so "that through your mercy they also may obtain mercy." Who do we need to extend mercy too? This reminds me of Matthew 10:8, where Christ sends out the Twelve and reminds them, "freely ye have received, freely give." Do we give to others the way that God gives to us? Are there some we are inclined to dismiss or look down on? Or do we see all as brothers and sisters no matter their nationality, race, life choices, or station in life?
The student manual says, "Paul explained that by showing mercy and kindness to the Jewish people, Gentile Christians could prepare the way for Jews to eventually embrace the gospel and receive the Lord’s mercy (see Romans 11:30–31). If the Gentile members were prideful, they would suffer the same fate as the unrepentant Jews and be cut off from God’s kingdom. This warning—to not be highminded or prideful—should be heeded by all people who love the Lord and desire to return to God’s presence. History shows that later Gentile Christians largely failed to follow Paul’s counsel and became hostile toward Jews. In later centuries after Christians became a majority with political power, the rise of hateful, anti-Jewish rhetoric among them led to violence against Jews.

The Book of Mormon prophet Nephi wrote: “O ye Gentiles, have ye remembered the Jews, mine ancient covenant people? Nay; but ye have cursed them, and have hated them, and have not sought to recover them. But behold, … I the Lord have not forgotten my people. … And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever” (2 Nephi 29:5, 14)."

Our Living Sacrifice, Romans 12:1-8

The next three chapters outline multiple commandments that Paul says to follow. Lynne Wilson says there are over fifty. Why so many commandments if grace or confession is all that is needed? This is why Paul needs to be understood in his entirety and not just in one verse here or there that wasn't phrased exactly right or hasn't come down through the centuries in its clarity.
In contrast to Old Testament times, when the law of sacrifice was fulfilled by bringing the firstfruits and the first-born of the flocks to the temple for God, Paul says the sacrifice required of saints now is nothing less than our total commitment and our complete selves, "that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." (v. 2) In order to do so, we need to reject worldly ways and be transformed by God's will. (v. 3)

A Christian Life, Romans 12:9-21

Lots of counsel given in this section -- don't be arrogant or condescending (not an easy thing in a world with a built-in caste system), rejoice with those who rejoice, weep with those who weep, don't return evil for evil, leave vengeance to God.
I love the quote from Proverbs 25:21-22 in verse 20. "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." It almost seems to be saying be kind to your enemy and that will be the best revenge you could have!
Verse 21 says, "Be not overcome of evil, but overcome evil with good." John 1:5 tells us that "And the light shineth in darkness; and the darkness comprehended it not." The Greek there actually means that the darkness did not overcome the light. And because of that light that came into the world in the person of Jesus Christ, we too can overcome evil with good.

Civic Authorities, Romans 13:1-7

Interesting verses here. Paul understandably wants to keep the Christians from provoking the Roman authorities. From what I've read, they are already in a tenuous position, given that only some religions were officially allowed in Roman territory, one of these being the Jewish faith. Christianity could define itself as a sect of Judaism, but that probably wasn't something the Jewish people were very happy about. If it were determined that they were outside the Jewish faith, their freedom to practice could be curtailed sharply. Not to mention, the Jews had already been kicked out of Rome once, possibly for divisions between them and the Christians.
So Paul writes to be subject to the powers that be and see God's hand in the government they have. At least that's one reading of it.
The JST changes a few words in this passage to make it apply to Church authorities. I like what Lynne Wilson has to say about it, "The first commandment of this chapter is: be subject to higher powers. Another translation reads, “You must all obey the governing authorities” (JB). But, the Prophet Joseph changed this from a discussion of the state to “in the church.”38 For Joseph this is all about following the Lord and His leadership. Commentaries without the JST wonder if there were some political unrest spurring on this counsel? The community of saints in Rome would have been especially more conscious of imperial authority.39 Without the JST, Paul seems to be supporting the Roman propaganda that Caesar and other political figures were divinely appointed. As the Greek reads now, Paul works under the assumption that all power was given by God. Even Rome’s imperial authority came from God, although the Jews may have been reluctant to admit it. It does not seem possible for Paul to share this perspective. He saw unrighteous government leaders first hand—from the martyrdom of James (Acts 12:2), and Peter’s imprisonment (Acts 12:3,5), to his own repeated abuses (Acts 20:23; 21:27, 30–33; 23:3; etc.). In addition to the Roman world, the perspective of the King James’ translators may have agreed." She goes much more in depth on this subject in the different verses and is quite enlightening if you want to give it a read.

Love One Another and Put On the Lord, Romans 13:8-14

Just love each other. All sorts of commandments, from not stealing, not lying, not coveting, can be summed up in saying, "thou shalt love thy neighbor as thyself." (v. 9)
Let us "cast off the works of darkness and put on the armour of light" (v. 12) and "put ye on the Lord Jesus Christ." I love the clothing imagery used here and elsewhere in the scriptures. Lynne Wilson reminds us, "The word “enduo” or “clothe” is also the word for “endow.” As we put on the Lord’s clothing of light we are empowered with Jesus’ atonement and the robes of righteousness."
How can we put on that armour of light and rise up to the power and privileges we have been given?
From the student manual, "Paul’s counsel to “make not provision for the flesh” (Romans 13:14) reflects the truth that controlling our thoughts is crucial to withstanding temptations. The Greek word translated as provision means “forethought.” When people succumb to temptation, it is often because they have allowed themselves to dwell on the temptation and think about committing the sin. President Boyd K. Packer (1924–2015) suggested one way we can control our thoughts: “When temptation comes, you can invent a delete key in your mind—perhaps the words from a favorite hymn. Your mind is in charge; your body is the instrument of your mind. When some unworthy thought pushes into your mind, replace it with your delete key. Worthy music is powerful and can help you control your thoughts” (“Prayer and Promptings,”).

Do Not Judge or Give Offense, Romans 14:1-23

If you were a slave or lived in a world where it was common, you would know that the only person who has the right to judge the work of a slave is his own master. Since God is our master (but also our father who makes us heirs), shouldn't we let him be the judge of another? (v. 4)
Paul gives good counsel about judging and about specific instances of conflict the Church in Rome was likely experiencing. He says not to fight or judge the personal habits of another in respect to keeping or not keeping certain dietary laws or observing holy days. Let everyone decide for themselves in this matter and let it be done for the glory of God. However, if what you are doing is offensive to another, it's best to stop. It may not be wrong to observe a specific dietary law or not, but it IS wrong to put a stumbling block in your brother's way. (v. 13). We talked about this subject last week and will cover it again because Paul visits it in other letters as well. "But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died." In things that don't matter and are simply a matter of culture or custom, act charitably and be considerate of the weakest of Saints and the way they might interpret your actions. What are some of these areas today? Are we more considerate of other's feelings than we are of our own comfort? Or do we think it's our right to do what we want "because it's not a sin to ..." even if someone finds it offensive?

Seek To Please Others, Romans 15:1-6

We should take Christ as our guide. He didn't come to earth to please himself but to please others and to take upon himself the "reproaches" of others. Can we, too, condescend to do whatever needs doing in serving those around us? Or are we too good or too busy to pull the weeds or tend the baby or bring a meal or take out the trash?
If we can love each other and be "likeminded one toward another according to Christ Jesus," (v. 5) then we are ready to "with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." (v. 6)

The Gospel is Open to Everyone, Romans 15:7-13

Wayment translates the phrase, "Jesus Christ was a minister of the circumcision" (v. 8 KJV) as ""Christ became a servant to the circumcised" which makes a lot more sense. Wayment also notes of these verses that "Paul seems aware of the criticism that Chrsit came only to minister to the Jewish people and not to Gentiles, which he defends here as a result of Jesus fulfilling the promises made to the patriarchs."
Paul reminds that there were also promises about the Gentiles and quotes Isaiah about the root of Jesse rising to reign over the Gentiles (v. 12). Now that Christ has risen from the dead, the Gentiles can fully rejoice with the Jews as "his people" (v. 10).

Paul's Account of His Calling and Plans to Visit Rome and Spain, Romans 15:14-33

Paul starts to end his letter now the way he began, by complimenting the saints on their goodness (see Romans 1:8). He says that hew knows that they are "able to admonish one another." It's interesting that in the very same letter where Paul says not to judge another, he tells them to admonish each other. It's clear that there is a balance between the kind of judging that condemns and seeks to elevate oneself above another and the kind of judging that helps us discern when we or another are going astray and helps us know how to respond. Condemning, backbiting, gossip, and belittling are clearly condemned, but helping another find their way or keeping them from serious spiritual harm is good.
It's like trying to decide whether what you are saying is gossip. I like President Monson's guidance, "Needed is the charity which refuses to find satisfaction in hearing or in repeating the reports of misfortunes that come to others, unless by so doing, the unfortunate one may be benefited. The American educator and politician Horace Mann once said, “To pity distress is but human; to relieve it is godlike.” I love that clarity. I would add that if the intent is to condemn, bully, be puffed up, or to take pleasure in another's distress, it's gossip. If the intent is to enlist help, support, love, prayers, and guidance, then it's not.
Even though he knows they are capable of admonishing themselves, he realizes he has spoken "more boldly" (v. 15) to them because of his calling as a "minister of Jesus Christ to the Gentiles" (v. 16). In these verses, Wayment points out that "Paul compares his own service to that of the priests who administered the sacrifices in the temple. This helps draw out the concept that he as priest is offering the Gentiles to God as an acceptable offering to the Lord." Another commentator noted the same thing. Lots of subtle and not-so-subtle meanings of words can get lost in translation.
Paul again says he has wanted to visit them and that he will come on his way to Spain. But for now, he is heading to Rome to take the contributions to the poor in Jerusalem. This is one of the details that helps date the letter to during his third missionary journey. He asks them to pray for him that he will be "delivered from them that do not believe in Judea" (v. 30-31). We know from Acts that he was delivered (sort of) and he was able to come to Rome, but probably not in the way he pictured. Instead, he was made a prisoner and sent to Rome after his appeal to Caesar. Be careful what you pray for! :)

Greetings to the Saints in Rome, Romans 16:1-16

This is a great article on Phebe, our letter-carrier and deaconess, or servant to the Church, whom Paul praises highly.
Lots of people are greeted individually by Paul. Wouldn't it be great to know each one of their stories? Paul was a great man, but he couldn't sustain the Church single-handedly. Each of these people was needed.

Final Words of Warning and Encouragement, Romans 16:17-27

One of Paul's final warning is so applicable to our toxic age, "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple."
In other words, watch out for those who want nothing more than to destroy your faith and your good works by their cunning words and get away. I think one of the best speeches about how to handle those who work to destroy faith is this one by Elder Lawrence Corbridge. It is well worth the listen. In it, he contrasts what he calls the "primary questions" and the "secondary questions." The former are fundamental while the latter can be never-ending. He says, "There are some who are afraid the Church may not be true and who spend their time and attention slogging through the swamp of the secondary questions. They mistakenly try to learn the truth by process of elimination, by attempting to eliminate every doubt. That is always a bad idea. It will never work. That approach only works in the game of Clue.

Life, however, is not nearly as simple. There are unlimited claims and opinions leveled against the truth. Each time you track down an answer to any one antagonistic claim and look up, there is another one staring you in the face. I am not saying you should put your head in the sand, but I am saying you can spend a lifetime desperately tracking down the answer to every claim leveled against the Church and never come to a knowledge of the most important truths.

Answers to the primary questions do not come by answering the secondary questions. There are answers to the secondary questions, but you cannot prove a positive by disproving every negative. You cannot prove the Church is true by disproving every claim made against it. That will never work. It is a flawed strategy. Ultimately there has to be affirmative proof, and with the things of God, affirmative proof finally and surely comes by revelation through the spirit and power of the Holy Ghost.

To His disciples, Jesus asked:

Whom say ye that I am?

And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

. . . Thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.25

The Church of Jesus Christ is grounded on the rock of revelation, and the gates of hell shall not prevail against it. We are the Church. You and I are the Church. We must be grounded on the rock of revelation, and although we may not know the answer to every question, we must know the answers to the primary questions. And if we do, the gates of hell shall not prevail against us and we will stand forever. "
Another great resource on this topic is this devotional by Elder Dale Renlund and his wife Ruth. In it, they share the experience of a man they knew and compare his approach (which is similar to what Elder Corbridge describes) as playing a game of "whack-a-mole." Ruth says, "No matter how much anyone tried to respond and answer these questions, he found another topic on which he was anxious. He focused on the dents in the boat instead of on the capability of the boat to lead him to the blessings of the Atonement of Jesus Christ. What Stephen was doing is a form of “Church history whack-a-mole.” You know, the children’s game where a mole pops up from a board and as soon as you hit it, another mole pops up in another place.

While further intellectual information may temporarily resolve an intellectual concern, further information is not the complete solution because, as Paul wrote to the Corinthians, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”11 Faith in Jesus Christ and a witness borne of the Spirit are also needed.

Many who have had questions, who have had doubt enter their minds, and have had difficulty finding their spiritual footing have nonetheless stayed faithful and have remained on the covenant path. Often, as they have prayed, they have received the answer Elder Neil L. Andersen received decades ago when he wondered whether he was adequately prepared to enter the mission field. As he prayed, the feeling came: “You don’t know everything, but you know enough!”12 At times—in fact often—the Lord’s answer will be, “You know enough to stay on the covenant path and keep My commandments.”"
Elder Renlund adds, "Doubt is not and will never be the precursor of faith any more than light depends on darkness for its creation. Peter was not told, as he was slipping into the water after having tried to walk on it, “Oh Peter, if only you had more doubt.” No, he was told, “O thou of little faith, wherefore didst thou doubt?”14
Paul says "I would have you wise unto that which is good, and simple concerning evil." Isn't that interesting advice? It's so important to spend time learning and studying, but what we study matters. Let's be wise and knowledgeable about all that is good and limit the time we spend delving into evil. We who know that there is good and there is evil, let us work to avoid those things that would destroy us and wound our spirits, whether that be in the form of a violent video game, a graphic and illicit television series, or a sneering internet forum. Let us fill our lives with things that edify.

Videos for the Week:

Note: I'm indebted to Thomas Wayment for many of my section divisions and headings on this post and others. If you haven't checked out his New Testament translation, it is well worth it! If you are interested in my main study materials and resources, check out this post.

Hands full and loving it (mostly)

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Notes on Roman 7-16 "Overcome Evil with Good", CFM study for Aug. 12 - 18