Paul – Written Exposition

A MIRACLE IN TROAS SOON AFTER EASTER

Posted on 4th May 202518th Dec 2025 by writtenexposition

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted. Acts 20:7-12

PREAMBLE

Have you ever noticed that there are some people for whom everything in life seems to work out well? They always seem to make a great recovery from potential disaster. No matter how serious a situation they get themselves into they seem to emerge not only unscathed but even better off than before. We could say of them that they ‘come up smelling of roses!’ or ‘they always land on their feet!’ Sometimes, with a touch of humour and perhaps a tinge of jealousy, we might say of such a person: ‘His/Her middle name is Lucky!’

We don’t know if the young man who features in our passage had more than one name. However, we are told that he was called Eutychus, which means ‘Lucky’.

INTRODUCTION

In Acts 19:21 the apostle Paul declares his intention to wrap-up his third missionary expedition and travel to Jerusalem via Macedonia and Achaia. Luke, once again using the term ‘we,’ records a summary of that journey in Acts 20:1-21:16. Setting out from the city of Ephesus Paul first travelled to Phillipi and then on to Troas, a port from which he could cross the narrow body of water that separated Asia from Europe.

Luke’s travel summary in Acts 20-21 is sparse. He gives few details of locations visited and he leaves out many events in Paul’s life during the (estimated) ten months of travel from Ephesus to Jerusalem. These included severe sufferings (2 Cor 1:5, 8-10) and the writing of three epistles: 2 Corinthians, Galatians, Romans. Luke must therefore have considered one episode from the week spent Troas (20:6) to be highly significant; because he relates it in great detail. That episode is the fall and resuscitation of Eutychus, recorded in Acts 20:7-12.

TROAS

Troas was an important port city near the site of ancient Troy in western Asia Minor. It was strategically located for traffic between Europe and Asia Minor and in its artificial harbour ships could wait for favourable winds to sail through the Dardanelles (Hellespont) – a strait that connects the Black Sea to the Aegean and Mediterranean Seas. The city was founded by Greeks c. 310 BCE but in New Testament times it was a Roman colony, having been granted that status (Colonia Augusta Troadensium) by the Emperor Augustus.

Some Christians lived there. Luke does not say that the church was founded by Paul, although this may be implied in Acts 19:10: And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. In Acts 16:8-11 nothing appears to have happened during his first visit, however, we learn from 2 Cor 2:12 that Paul had more success on a second visit (for Paul in Troas see Acts 20:5-12; 2 Cor 2:12; 2 Tim 4:13).

THE TIMING

As a historian Luke is precise with regards to timing. Notice ‘three months’ (v.3), ‘five days’ and ‘seven days’ (v.6), ‘the first day of the week,’ ‘the morrow’ and ‘midnight’ (v.7), and ‘break of day’ (v.11).

We learn from v.6 that Paul and his companions had waited at Philippi until ‘the days of unleavened bread’ were over before before setting out on the five day voyage to Troas. ‘The days of unleavened bread’ refers to a Jewish festival that follows Passover (14th Nisan). It begins on 15th Nisan and lasts for seven days (Exod 12:15-20; Lev 23:6-8).

The death burial and resurrection of Jesus took place at that time of year so the episode in Troas occurred soon after Easter. There is, of course, no suggestion in the passage of an annual Easter celebration but I can’t help but wonder if Luke sees in the episode a symbolic association with Easter; based not just on the timing of the event but on core elements in the narrative such as the night hours, a gathering of disciples, an upper room, breaking bread/farewell supper, a death followed by resurrection to life, and great comfort.

THE CHARACTERS

‘We’ (v.6) – the companions of Paul.

‘Paul’ (v.7, 10-11) – the main character in the story.

‘Them’ (v.7) – the disciples at Troas.

‘Eutychus’ – the ‘young man’. In v.9 he is described as neanías (a young man aged from about 20-40) but in v.12 as país (child – but could also be translated slave; Mt 8:6,8,13; Lk 7:7; 12:45; 15:26).

‘They’ (v.12) – unspecified individuals, as are those to whom Paul spoke in v.10.

THE EVENT

On the last night (the first day of the week) of his stay in Troas Paul preached at length to the disciples there for it was unlikely that he would see them again. The meeting was held in a room on the top floor of a three-storey building and it must have been full of people for a young man called Eutychus (meaning ‘Lucky’ or ‘Fortunate’) was sitting ‘in a window;’ probably on the sill.

Paul had already spoken until midnight so lamps were burning, filling the room with warmth and smoke. Eutychus, overcome by drowsiness, fell into a deep sleep and then literally fell from the window to ground level.

When picked up he was dead but Paul went downstairs, threw himself on him and embracing him said: ‘Don’t be alarmed, his life is in him.’ Notice that Paul did not say ‘his life is still in him,’ for this was a miracle; it was a real raising of the dead. Paul then went upstairs, broke bread and continued his conversation until daybreak (probably about 5.00 am.) and then departed.

PRACTICAL LESSONS

Some practical lessons may be drawn from the tragi-comic story of Eutychus:

1) The duty of believers to meet to break bread and hear the word of God preached on the first day of the week.

This passage is interesting in that here we have the first mention of Christians coming together ‘to break bread’ on the first day of the week; the day of the week on which Jesus rose from the dead. Presumably they were poor and did not have a nice church building to meet in for we read here about ‘the third loft’ and ‘the upper chamber.’ The architecture of the meeting place is not the main issue, what is important that Christians meet together on the first day of the week.

Depending upon the context, the early church practised the breaking of bread as both a communal meal and a spiritually significant act of remembrance. Meeting to break bread as an act of worship and communion is closely linked with continuing in the fellowship and teaching of the apostles (Acts 2:42, see also Luke 22:19-20; 1 Cor 10:16).

The believers in Troas not only gathered to break bread but were also there to listen to the word of God for, according to v.7, ‘Paul preached unto them.’ Sermon times may vary, there is no fixed rule. Like Paul’s message on that occasion some are long, others may be short. It is, however, the content that is important.

Doubtless Paul had his reasons for such a long address and especially since it was his last time with them he would have wished to cover many topics. However, just like those in first century Troas, believers today need to hear the word of God expounded whenever they meet together.

That night in Troas a young man called Eutychus was ‘fortunate’ to hear Paul preach. It is good that he was there. There could have been no better place to be that Sunday evening than in a room listening to the apostle Paul? However, all was not as well as it might have seemed.

2) The danger of living the Christian life on the edge.

Where was Eutychus sitting? We read in 20:9 that he was sitting in a window. The young man was sitting on the sill of an open window three floors up. What a dangerous place to be! We might say that he was in a position where he could hear the word but also see the world. We could say that he was associated with the church but was neither in nor out. This is true of many people in churches today – they are half-in the church and half-in the world. So be careful where you sit! (cf. Psa 1:1)

3) The possibility of a Christian falling due to human weakness.

Why was Eutychus sleeping? Sleeping in church is not recommended, especially if one is sitting at an open window three floors up! Eutychus, however, may have been a slave who had to work all day before having some some off in the evening. If so, he was understandably tired and the poor ventilation of a crowded room would have made him drowsy.

It is highly unlikely that Paul was a boring speaker and yet Eutychus was overcome by drowsiness and fell into a deep sleep. By way of application we could say that he progressively lost interest in the things of God, gradually became indifferent to them and eventually ‘fell down from the third loft, and was taken up dead.’

Why did Eutychus fall out of the window rather than into the meeting? It has been suggested that he fell out because that was the way he was leaning. Isn’t it tragic when a believer begins spiritually sleeping, gradually leans more and more away from the fellowship of the assembly and then drops out altogether (something that Eutychus did literally!)? Take heed lest you fall! (cf.1 Cor 10:12).

Luke seems to emphasise the fact that Eutychus fell down because from the opening word of v.9 to the opening word of v.10 he uses a form of kata (meaning ‘down’) five times: καθημενος: (kathēmenos) – sitting, KJV sat; καταφερομενος: (katapheroimenos) – being overwhelmed, KJV being fallen; κατενεχθεὶς: (katenechtheis) – being overcome, KJV sunk down; κατὰ: (kata) – down; κατῆλθεν: (katēthen) – [Paul] went down.

4) The importance of restoring the fallen believer.

How do we react when believers fall and no longer exhibit signs of divine life? Do we just continue on as usual? Do we say: ‘It’s their own fault, they were sitting too near the edge’ or ‘We’re not surprised, they never really fitted in anyway!’ Or, do we rather, as Fanny Crosby put it in her famous hymn: ‘weep o’er the erring one, lift up the fallen?’

The Christians at Troas sprang into action at once. As soon as someone shouted ‘Eutychus has fallen!’ everything stopped. Paul finished preaching. He and the believers responded immediately, hurrying to discover how the fall had affected Eutychus; unfortunately, ‘he was taken up dead.’ Clearly the brethren were very concerned about his situation because Paul asked for calm; the weeping and wailing must have already begun. The Christians were so distressed that Eutychus had gone.

The classic passage about the restoration of a believer who has stumbled is Gal 6:1: Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted. Galatians 6:1

The offence – ‘overtaken in a fault‘
The outlook – ‘ye which are spiritual‘
The objective – ‘restore such a one‘

When believers stumble and fall we ought to reach out to them and seek to bring about restoration. Those who are spiritual must encourage them to repent of the sin and return to fellowship with the Lord and the assembly. Far too often our churches leave the fallen alone, they just let them lie. But Paul showed concern. He went to where Eutychus was, embraced him, spoke life and restored that brother in Christ who hadn’t had the strength or energy to go on.

Do you know any believers who were once keen and enthusiastic for the Lord but they’ve grown cold? Perhaps, through carelessness or discouragement they’ve stumbled and perhaps fallen. Now they’ve dropped out. Just as Paul embraced Eutychus, perhaps what they need is a (metaphorical) hug. They need a compassionate, concerned Christian to go to them, to reach out in love and bring about spiritual restoration. The third verse of that hymn I mentioned (Rescue the Perishing) says:

Down in the human heart,
Crushed by the tempter,
Feelings lie buried that grace can restore;
Touched by a loving heart,
Wakened by kindness,
Chords that are broken will vibrate once more.

SUMMATION

This story about ‘Lucky’ has a happy ending for we read in v.12 that ‘they brought the young man alive, and were not a little comforted.’ What a great result! The tragedy ended in triumph. Eutychus was restored and the church was greatly encouraged by the display of God’s miraculous power.

So please bear the practical points in mind:

1) The duty of believers to meet to break bread and hear the word of God preached on the first day of the week.
2) The danger of living the Christian life on the edge.
3) The possibility of a Christian falling due to human weakness.
4) The importance of restoring the fallen believer.

Latin loanwords

COLONIA

Posted on 3rd Jan 20212nd Dec 2025 by writtenexposition

‘And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.’ Acts 16:12

Greek – κολωνία (kolōnía)
Latin – colonia
English – colony

THE GOSPEL COMES TO EUROPE

After Paul and Silas completed the first stage of the second missionary journey during which they had visited previously established churches in Phrygia and Galatia, they decided to preach the gospel in the next-door province of Asia. Somehow they were ‘forbidden of the Holy Ghost to preach the word in Asia’ so they journeyed northwards through Asia until they reached Mysia in northwest Asia Minor. From there they tried to enter Bithynia but again ‘the Spirit suffered them not’. So they travelled south to the seaport of Troas, on the Aegaen Sea. There Paul received his vision of a man from Macedonia calling for help (Acts 16:9), after which the party set sail from Troas and reached the island of Samothrace which was about halfway between Asia Minor and Greece. The following day they disembarked at Neapolis, a port in Macedonia, and travelled some ten miles up the road to Philippi. Some years later the reverse journey took five days (20:6)!

These first Christian missionaries to arrive in Europe must have seemed a motley crew. Two of them, Paul and Silas, were obviously Jews (Acts 16:19-20). Another, Timothy, was half Jewish (Acts 16:1) but probably looked and dressed like a Gentile. The fourth was Luke, who appears to have joined the missionary party at Troas and is thought to have been a Gentile (compare Col 4:11 with 4:14). Luke was the author of the Acts of the Apostles and in 16:10 includes himself with the others (‘we’) as responding to the Macedonian Call. This is the first of five ‘We’ sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-29; 28:16) in which the usual third person (he, they) narrative changes to first person plural (we). This suggests that Luke was writing as an eyewitness who had spent some time at Philippi along with the missionaries.

PHILIPPI

Philippi was located in eastern Macedonia (now northern Greece) and strategically situated on a hill surrounded by marshes. There were mountains to the north and south, and also to the south was the port of Neapolis. The city lay on the Via Egnatia which was the only land route from Rome to the East of the empire.

The town, originally named Crenides (‘springs’), was founded by settlers from the Greek island of Thasos around 360 BCE. They began to mine gold and silver from nearby Mt. Pangaion but were so harassed by nearby tribes from Thrace that three or four years later they called on Philip II of Macedon (Alexander the Great’s father) for assistance. Philip was quick to take control of the town in 356 BCE and name it after himself. He fortified Philippi, expanded the mining operations and set up a royal mint nearby. He exploited the natural resources of the area to such an extent that the town declined. The Romans conquered Macedonia c. 167 BCE but Philippi remained relatively unknown until it hit the headlines in 42 BCE as the site of the battle of Philippi. This was between the forces of Octavian and Mark Anthony on the one hand and, on the other, those of Brutus and Cassius (the assassins of Julius Caesar).

After the victory of Octavian and Anthony the town was made a Roman colony; Mark Anthony named it Colonia Victrix Philippensium. Veterans of the campaign were discharged and given land there as compensation for their service. In 30 BCE Augustus renamed it Colonia Augusta Julia Philippensis and resettled more former Roman soldiers. This time the colonists were veterans of a campaign that had ended with the Battle of Actium in 31 BCE. Thus Philippi was very much a military town.

Not only was Philippi martial in character but it was very Roman. As a Roman colony (colonia) the town had special rights; including exemption from poll tax. It also had the privilege of ius italicum (Italian law) of which it was proud. In the Provinces land was regarded as belonging to the Roman state and could not, therefore, be bought. In a colony with ius italicum, however, land could be bought and sold; the transactions being tax-free. The architecture of Philippi was Roman, inscriptions were in Latin and the usual Roman officials ran the colony. The official language was Latin and, although the people mostly spoke Greek, Latin held a strong position. It was the language of the Roman army and would therefore have been spoken by the resettled veterans and their family members, by slaves in Roman households and by employees in the imperial administration.

In areas previously unreached with the gospel Paul’s evangelistic strategy usually involved the establishment of churches in large urban centres from which the message could then be circulated to rural areas. Although his preaching was always aimed at both Jews and Gentiles he tended to first present the gospel to the local Jewish community at their synagogue worship. If they refused to accept it he then moved on to evangelize Gentiles. This procedure was not followed in Philippi, for two reasons. First, Philippi was something of a backwater and, although historically important (‘chief city’ 16:12), it was small. It had a population of about 10,000; tiny compared with Corinth or Thessalonica which numbered c. 80,000 -100,000. Second, hardly any Jews lived there so it did not have a synagogue.

In Acts 16:11-40, Luke gives a flavour of the early days of gospel work in Philippi by detailing three episodes of conversion. The first two concern the conversion of women and are connected with a ‘place of prayer’, the third is the conversion of a man and the setting is a prison. Two of the episodes contain a miracle; an exorcism and a miraculous release from prison. Taken together the stories of conversion remind us that God works providentially in the lives of different kinds of people in order to bring them to faith.

LYDIA

On the Sabbath, since there was no synagogue in Philippi, Paul looked for a ‘place of prayer’. According to the early Jewish historian Josephus (Antiquities, 14.10.23 § 258) Jews were accustomed to meet for prayer beside a river or at the seaside. At a river outside the town Paul found a group of women gathered together to pray. One was a merchant called Lydia who was a dealer in purple. This was an expensive dye used on fabrics and as rouge for cheeks or lips. Having a business that catered to the rich Lydia would have been well-dressed and wealthy herself. She was a native of Thyatira and already a worshipper of the one true God of the Jews. As she listened to Paul’s preaching her ‘heart’ was ‘opened’ and she became a believer in Christ. Not only that, she and her household were baptized (16:15). Then, at her insistence, the missionaries lodged at her home. Thus the church in Europe began with Lydia.

THE SLAVE GIRL

On their way to the place of prayer Paul and his friends met a slave girl who was possessed by a ‘spirit of Python’ (16:16). Python was a surname (epithet) of Apollo, the Greek god of divination. Her fortune-telling was a source of profit for her owners. She followed Paul and his companions shouting: ‘These men are servants of the Most High God, who declare to us a way of salvation’ (Young’s Literal Translation). The term ‘Most High God’ was used by Jews as a title of God, but in that local environment it could equally be understood as a term of respect applied to gods like Zeus or Isis. The slave girl was also shouting that the missionaries were proclaiming ‘a’ (not ‘the’) way of salvation. Paul was tolerant ‘for many days’ but, aware of the ambiguities in her proclamation, he commanded the spirit to leave her. When her owners realized that their source of income had dried up as a result of this they dragged Paul and Silas before the town authorities at the forum and accused them of:

1) Being Jews.

This was a sure way of stirring up the crowd against them as Jews were unpopular in the empire at that time. The emperor Claudius had expelled all Jews from Rome in 49 CE, probably just a few months before this incident. Luke refers to that Edict of Claudius in Acts 18:1.

2) Causing civic unrest.

The Romans were obsessed with maintaining public order in conquered territories, and they ruthlessly suppressed any hint of disturbance. This explains the action of the magistrates (the ‘duumviri’) in Philippi.

3) Promoting customs that were not legal for Romans to adopt.

The Romans insisted that religious cults be licensed as it was generally thought that calamity would come if the old ancestral gods and religious customs were forsaken. Also, the imperial cult was prevalent in Philippi and ‘Saviour and ‘Lord’ were titles of the Roman emperor. Paul may have been preaching about Jesus as ‘the’ Saviour and ‘the’ Lord, and also about the possibility of obtaining citizenship in a different kind of colony. He certainly reminded the Philippian believers about these things in his Epistle to the Philippians, written about five years later:

‘But our citizenship is in heaven. And we eagerly await a Saviour from there, the Lord Jesus Christ’ Phil 3:20 (NIV)

The Romans would have regarded this as treason against Caesar (Jn 19:12; Acts 17:7).

THE PHILIPPIAN GAOLER

The accusations were not related to the exorcism but had the desired effect of stirring up the mob against Paul and Silas. Unfortunately, the magistrates were swayed by the crowd and without properly investigating the matter had Paul and Silas stripped, cruelly flogged, and delivered to the gaoler; who secured them in the inner prison with their feet in stocks. It was unlawful to treat Roman citizens in this way, but they were given no opportunity to say that they had this status.

A dramatic event occurred as Paul and Silas prayed and sang praises to God during the night, while the other prisoners listened. This reminds us that others are looking on and gauging our reactions as Christians when under pressure. Paul and Silas were not moaning and groaning or cursing and swearing about their beating. It is not surprising that they prayed, but how could they have sung in such circumstances?

Then an earthquake released the fastenings of all the prisoners. This earthquake shook the prison foundations but left it standing, burst open its doors, and released the prisoners’ chains. The event must have impressed upon the inmates the fact that God was working. At times God uses circumstances to awaken individuals to the realisation that they are sinners in his sight, and arouse them to their need of salvation. In your case, it may be nothing so dramatic as an earthquake, but it is worth asking yourself the question: ‘What does God have to do to awaken me’?

The Philippian gaoler certainly reacted. Thinking that all the prisoners had escaped, and preferring death to disgrace, he had drawn his sword to kill himself when Paul shouted: ‘Do thyself no harm, for we are all here!’ Having called for a light, the gaoler came in trembling and asked a great question.

‘Sirs, what must I do to be saved?’

(N.B. I have had the following points in my notes for years, unfortunately I cannot reference the original source)

THE REQUEST (Acts 16:30) ‘What must I do to be saved?’

It speaks of:

1) HUMILITY – ‘what must I do’ – it implies that there is a need for salvation.

2) NECESSITY – ‘must’ – it implies that salvation cannot be done without.

3) INDIVIDUALITY – I’ – it implies that salvation is a personal issue. No-one else can receive it on my behalf.

4) AVAILABILITY – God is willing to save a repentant sinner.

THE REPLY (Acts 16:31) ‘Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house[hold]’

It speaks of:

1) A Person – ‘the Lord Jesus Christ

2) A Plan – ‘’believe on the Lord Jesus Christ’

3) A Promise – ‘thou shalt be saved’

THE RESULTS (Acts 16:33-34)

1) Salvation – ‘believing in God with all his house.’

2) Service – ‘And he took them the same hour of the night, and washed their stripes”

3) Satisfaction – ‘and rejoiced’

Verse 32 is very important: ‘And they spake unto him the word of the Lord, and to all that were in his house.’ Paul and Silas did not expect the gaoler to profess faith in the Lord Jesus Christ without first receiving an explanation of the facts of the gospel. The passage might suggest that they preached the gospel to him even before their wounds were dressed.

The next morning the magistrates, (perhaps realizing that they had acted unfairly and wishing to send the prisoners away as quietly as possible), sent the police (lictors), who ordered the gaoler to release Paul and Silas. Paul, however, refused to leave until the issue of their Roman citizenship was addressed. It was bad enough that Roman citizens had been imprisoned without a trial but the fact that it was illegal to flog Roman citizens created a major headache for the magistrates. They came to the prison themselves and tried to placate Paul and Silas. After receiving an official apology Paul and Silas were escorted from the prison, and went back to Lydia’s house to confer with the believers before leaving Philippi.

Paul maintained a close relationship with this assembly in the colony of Philippi, the first Christian assembly in Europe, and it, in turn, was supportive of his missionary work; sending him financial assistance on several occasions. (Phil 4:10, 15-16; 2 Cor 11:9).

Exposition

ROMANS 9:1-5. PAUL’S LAMENT

Posted on 26th Dec 20202nd Dec 2025 by writtenexposition

‘I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit— I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of my own race, the people of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen’ Romans 9:1-5 (NIV)

Romans chapter nine begins with a personal lament which introduces the problem that Paul intends to address; the failure of Israel to accept the gospel in spite of the privileges with which they had been blessed. This is the first of four times (9:1-5; 10:1-4; 11:1-6; 11:13-14) in chapters 9-11 when Paul involves himself personally at major turning points of the discussion:

a) In 9:1-5, he stresses how much God’s mercy to Israel matters to him – to the extent that he would be willing to be cut off for the sake of his people.

b) In 10:1-4 he bears witness on behalf of Israel that they have good intentions: they have a zeal for God, but it is is not according to knowledge.

c) In 11:1-6 Paul testifies to the faithfulness of God who has, in fact, called a remnant of Israel in Paul himself.

d) In 11:13-14 he says that he glorifies his ministry as apostle to
the Gentiles; this is part of God’s plan to make Israel jealous.

Paul begins this section with a series of double expressions in vv. 1-2 (‘I speak the truth —I am not lying; in Christ – through the Holy Spirit; great sorrow – unceasing anguish’) by which he asserts his honesty and expresses his grief that his fellow Jews are lost.

In v. 1 he sets forth in one sentence a five-fold cumulative assertion of his sincerity:

a) ‘I speak the truth!’

b) ‘I speak the truth in Christ’

c) ‘I speak the truth in Christ – I am not lying’

d) ‘ I speak the truth in Christ – I am not lying, my conscience confirms it’

e) ‘I speak the truth in Christ – I am not lying, my conscience confirms it through the Holy Spirit’

Paul calls on Christ himself as the one who can vouch for the truthfulness of what he is about to say about Israel and reminds his audience that a second witness, his conscience, is testifying by means of the Holy Spirit. He may have had in mind the OT Law of Evidence which required at least two witnesses (Deuteronomy 19:15-16).

Paul (v.2) describes his heartbreak as continual (adialeiptos) and his response to this as a wish (or prayer) that he might be condemned in order that they might be saved. Was Paul speaking in hyperbole or was he serious? Moo (1996, p.558) comments:

‘I prefer, in agreement with most English translations, to ascribe a hypothetical nuance to the imperfect tense; as Cranfield paraphrases, “I would pray (were it permissible for me so to pray and if the fulfilment of such a prayer could benefit them”)’

Since Paul’s giving up of his own salvation was neither possible nor permissible the wish could not be fulfilled. He seems to model himself on Moses (Exodus 30:30-32), who had also at times been badly treated by the Israelites and yet expressed a willingness to sacrifice himself for them. That those for whom Paul is heartbroken are unbelieving Jews is emphasized in v. 3 where their identification as ‘my people’ is modified by ‘those of my own race’ and further in v. 4 by ‘the people
of Israel’. Paul may have been the Apostle to the Gentiles but he was certainly a Jew by race.

In the concluding words of this lament Paul lists eight special privileges given to Israel and bemoans the fact that the Israelites have not benefitted from these spiritual advantages:

1) adoption
2) the glory
3) the covenants
4) the giving of the law
5) the temple worship
6) the promises
7) the patriarchs
8) the Messiah – who was himself a Jew

Thus in verses 1-5 Paul laments the unbelief of his fellow Jews and their failure to take advantage of their unique privileges, and expresses his overwhelming desire for their conversion. This introduces the subject that will occupy him throughout the rest of chapters 9-11; the unbelief of Israel and the question of God’s faithfulness.

See my posts:

Introduction to Romans chapters 9-11

Romans 9-11 Bibliography

Exposition

INTRODUCTION TO ROMANS CHAPTERS 9-11

Posted on 25th Dec 20202nd Dec 2025 by writtenexposition

The Apostle Paul had an interest in the church at Rome even though he had not been its founder and did not usually preach the gospel where Christ was already named (15:20), nevertheless in Romans 1:8-13 and 15: 23 he expressed his wish to visit the believers there. Why did he write to them and why did he want to visit?

We cannot know for sure why Paul wrote his letter since it seems that there were no urgent doctrinal issues requiring correction. Romans 1:11-16 and 15:23-29, however, would suggest that Paul wrote mainly to inform the Roman Christians of, and involve them in, his future missionary plans. He wished to encourage them in the faith and, after finishing his work in Asia Minor and Greece, move farther west to evangelize Spain.

In the key verses of the letter (1:15-17) Paul expresses his eagerness to preach the gospel and states that it is ‘the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.’ The issue of the salvation of Israel is not addressed in the first eight chapters as Paul waited to deal with it later in the letter. He did so in Romans chapters 9-11, one of the most challenging sections in the Pauline writings.

Many of the major topics raised by chapters 9-11 are still subjects of theological debate. Not only are the contents of the unit 9-11 in dispute, there is also disagreement regarding the place of the chapters in the overall theme of the epistle. Some scholars argue that the section is a digression, an excursus unrelated to the theme of the letter (e.g. Dodd). Others view it as an integral part of Paul’s argument (e.g. Cranfield, Dunn, Morris, Moo, Schreiner, Stulmacher), perhaps even the climax of the Epistle (e.g Munck, Fitzmyer, Wright, Witherington).

Romans 9-11 is neither an excursus nor afterthought but to claim that it is the climax of the letter is an overstatement. It is an integral part of Romans as there are thematic links with chapters 1-8. It takes up the themes about God’s impartiality in chapters 1-3, Abraham in chapter 4, and predestination in chapter 8. The traditional view of Romans as a textbook of Christian theology takes Romans 9-11 as an appendix to the argument of chapters 1-8 and sees it as a new section of the letter dealing with a new theme; the place of Israel in salvation history.

A BRIEF OUTLINE OF ROMANS

1:1-17 The gospel reveals God’s righteousness through faith.

1:18-3:20 God’s righteousness is revealed in wrath against sinful humanity.

3:21-4:25 Justification is righteousness as a result of faith alone, not by the law.

5: -8:39 Justification liberates a person from the condemnation of the law to serve God.

9:1-11:36 The problem of Israel. The rejection of the Jews and the inclusion of the Gentiles.

12:1 – 15:13 The Christian life. The law is fulfilled through love.

15:14 – 16:23 Paul asks for help to extend his gospel ministry.

16:25-27 Concluding doxology. God wants all nations to obey the gospel.

A SUMMARY OF THE ARGUMENT OF ROMANS CHAPTERS 9-11

In Romans chapter eight Paul calls those who believe in Jesus Christ ‘saints’ v.27; ‘called’ v.28; and ‘chosen’ v.33. The Jews would traditionally have reserved these terms for themselves. That raises the question as to whether the privileges implied by these descriptions have now been transferred from Israel to the Christian church.

Paul had just expounded the benefits of the new Christian faith and now turns to address the embarrassing problem that the majority of Jews had
rejected Jesus as Messiah. Those to whom God had made the promises
were precisely those who were rejecting the gospel. This might raise doubts in the Christian believers about God’s trustworthiness and faithfulness. If God has not fulfilled promises made to Israel, then how could the church be confident that the promises will be fulfilled for them?

Paul addresses the integrity of God’s dealings with Israel and defends God’s righteousness. He insists that God has spared the nation in the past (chapter 9), has provided salvation for it in the present (chapter 10) and will work out his plans for it in the future (chapter 11).

Following an introduction in 9:1-5, Romans 9-11 has three discourses that deal with three main theses. The discourses are:

Discourse 1 9:6 – 9:29 This ends with an OT quotation.

Discourse 2 9:30 – 10:21 This ends with OT quotations.

Discourse 3 11:1-36 This ends with a doxology.

THESIS 1

It is not as though God’s word has failed. 9:6

What is the explanation for the rejection of the gospel by the majority of Jews? Has God’s word (his promises to Israel) failed? Paul struggles to explain why Israel has rejected the Messiah. Despite what might seem evidence to the contrary, Paul does not accept that God’s word has failed snd so he comes up with an ingenious solution. He redefines the true Israel as a sub-group within ethnic Israel (9:6).

He makes a distinction (9:8) between ‘the children of the flesh’ (Israelites by birth) and the ‘children of the promise’ (Israelites by God’s election) and interprets Old Testament verses to show that the fulfilment of the promises was not based on physical descent or merit gained by works. He maintains that God is not unrighteous because he shows mercy to whomever he wishes, and in his sovereignty, has extended his mercy to Gentiles. No-one can do anything to change this; God’s election is gratuitous.

THESIS 2

Some Gentiles received righteousness but some Jews did not. 9:30-31

Paul deals with the pursuit of a ‘law of righteousness’ by Jews who were not elect and their stumbling at the same time over the cornerstone laid in Zion (the Messiah). In 10:1 his prayer is that Jews might be saved. He says that they are currently pursuing righteousness but not according to knowledge which would have pointed them to Christ for righteousness (10:4).

Christ, whom they rejected, is the end of the Law for righteousness to whoever believes. Righteousness is not to be pursued but is by faith (‘confessed with the mouth and believed in the heart’ (10:9). In 10:16 Paul says that it is just like the time of Isaiah because the message of the gospel has been preached, but all have not obeyed. The section ends (10:17-21) with two rhetorical questions: ‘Has everyone heard?’ ‘Did Israel know?’ The answer to each must be ‘Yes!’ According to both Moses and Isaiah, Israel heard, but most did not accept the message.

THESIS 3

God has not rejected those whom he foreknew. 11:1-2

What does the future hold for Jews? Paul admits that Israel has stumbled but maintains that it is not beyond recovery. He offers his own testimony and the story of Elijah as evidence and then expands on the concept of a remnant.

He claims that just as God brought Gentiles to faith because of the transgression of Israel so he will use the Gentiles to draw Jews to himself. In 11:13-24, he uses metaphorical language (the olive tree) to address the Gentile members of the Roman church and warn them against pride in their current ‘grafted-in’ status since it is a work of God and does not depend on man.

Paul winds down the third discourse and the whole unit (chapters 9-11) in vv. 11:25-32. He declares that ‘all Israel will be saved’ and states that God pronounced all disobedient so that he could have mercy on all. The section ends with a doxology extolling God’s incomprehensible wisdom, knowledge, justice, and sovereignty in the working out salvation.

View my posts:

Romans 9:1-5 Paul’s Lament