Romans Bible Study: Grace, Faith, and a Renewed Life

How to use this plan without reducing Romans to slogans

Romans develops an argument through claims, questions, objections, scriptural examples, and practical appeals. A sentence that sounds striking in isolation may be an objection Paul is about to answer. A command near the end may depend on the account of mercy that comes before it. Read for those relationships.

Session 1 covers Romans 1–4: the gospel, human wrongdoing, impartial judgment, God’s righteousness, and Abraham’s faith. Session 2 covers Romans 5–8: peace with God, life with Christ, baptism, the struggle with sin, the Spirit, and hope. Session 3 covers Romans 12–15: embodied service, love, public responsibilities, disagreements, and mutual welcome.

These are substantial sessions, not a requirement to finish four chapters in one short sitting. Read one chapter at a time if that allows more careful attention. Keep the complete chapter open beside the corresponding explanation and return to the passage when you compare your answers with the guidance.

The assigned route moves from chapter 8 to chapter 12. Before making that move, use the bridge below and read Romans 9–11 when possible. Those chapters address Israel, God’s promises, mercy, and the place of Gentiles. They are part of the letter’s argument, and the practical appeal in chapter 12 should not be detached from them.

For each chapter, write one sentence about God’s action, one about human response, and one about life with other people. Some chapters will emphasize one category more than another. The exercise is a way of noticing connections, not a demand to force every verse into a fixed pattern.

When Paul asks a question, mark where his answer begins. Keep the question and answer together in your notes. This simple habit is especially useful in chapters 3, 6, and 7, where an objection can otherwise be mistaken for Paul’s conclusion.

Session 1: Romans 1 begins with Jesus and a worldwide calling

Read Romans 1–4. Paul introduces himself in relation to the gospel God promised through the prophets in Scripture. He identifies its subject as God’s Son, Jesus Christ, speaks of his descent from David, and names the resurrection in declaring him the Son of God with power (1:1–4).

The opening reaches toward the obedience of faith among all nations (1:5). Paul addresses the people in Rome as beloved of God and called to be saints, gives thanks for their faith, and expresses his desire to visit. He hopes for mutual encouragement through their shared faith (1:7–12). The letter begins with relationship as well as doctrine.

Verses 16–17 state a central theme: the gospel is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek, and God’s righteousness is revealed in it. Keep the named breadth and order in view. The relation of Jewish and Gentile people will recur throughout the letter.

The rest of chapter 1 describes the rejection of known truth, failure to honor God and give thanks, idolatry, and corrupt conduct. Paul repeatedly speaks of God giving people up or over within that account (1:24, 26, 28). Report that agency as the text does, without adding an image of God delighting in their degradation.

The chapter ends with a wide list that includes envy, murder, deceit, maliciousness, pride, disobedience to parents, and lack of mercy, among other wrongs (1:29–32). A reader who selects only another person’s wrongdoing can miss the breadth of the indictment. The opening of chapter 2 will turn directly toward the person who judges while practicing the same things.

Romans 2 turns scrutiny toward the person who judges

Romans 2:1–3 confronts a person who condemns others while practicing the same things. Paul’s point is not that wrongdoing should never be named. It is that the act of judging another does not exempt the judge from truthful judgment.

Verse 4 speaks of God’s goodness, forbearance, and patience as leading toward repentance. The goodness is an invitation to turn, and the following verse warns against hardness and an unrepentant heart. Mercy should not be mistaken for permission to remain unchanged.

Verses 6–11 speak of judgment according to deeds and insist that there is no partiality with God. The distinction between those who do evil and those who pursue good is applied to Jew and Gentile alike. These verses keep conduct and responsibility inside the discussion rather than treating them as irrelevant to faith.

The chapter then distinguishes possessing or hearing the law from doing it. It speaks of Gentiles whose conduct and conscience bear witness, and of God judging human secrets through Jesus Christ (2:12–16). Public identity alone does not settle the question of how a person actually lives.

Later, Paul asks whether someone who teaches another also teaches themselves. The examples involve stealing, adultery, and dishonoring God through transgression (2:17–24). These questions make the argument searchingly personal. A teacher’s knowledge can expose a contradiction in their conduct rather than conceal it.

The closing discussion of circumcision and the heart continues that concern with outward identity and inward reality (2:25–29). It should not be used to mock the God-given sign or the people who received it. Paul is confronting the attempt to rely on a sign while disregarding the obedience and inward life to which the discussion points.

Romans 3 answers objections before announcing the gift

Chapter 3 opens by asking about the advantage of being Jewish and the value of circumcision. Paul answers that there is much advantage, chiefly the entrusting of God’s oracles (3:1–2). The criticism in chapter 2 has not erased Israel’s gifts or God’s faithfulness.

The next questions test whether human unbelief undermines God’s faithfulness and whether human wrongdoing could somehow make judgment unjust (3:3–8). Paul rejects those conclusions. He also rejects the slanderous idea that one should do evil so that good may result.

Mark the distinction between an objection and its answer. “Let us do evil, that good may come” is not Paul’s ethical instruction. It is a position he explicitly repudiates. This is a clear example of why a memorable phrase must remain connected to the sentence that explains how it is being used.

Verses 9–20 gather scriptural testimony to the reach of sin and bring every mouth under accountability before God. The argument removes grounds for boasting by one group over another. It does not require us to invent an account in which every human act is equally corrupt or no person can ever respond responsibly.

Then verses 21–26 announce God’s righteousness through faith in Jesus Christ, with redemption in Christ and reference to his blood, God’s forbearance, and the demonstration of divine righteousness. Paul names the gift and its ground. Read these verses slowly rather than treating “grace” as an undefined word for general kindness.

The chapter ends by excluding boasting, asking whether God belongs only to Jews, and affirming the one God’s relation to both circumcised and uncircumcised people. Verse 31 rejects the inference that faith makes the law void and instead speaks of establishing it. Preserve that answer when describing Paul’s argument.

Romans 4 asks when Abraham’s faith was counted as righteousness

Chapter 4 turns to Abraham and the scriptural statement that he believed God and that this was counted to him for righteousness (4:1–3). Paul contrasts a wage owed with a gift received and speaks of faith in the God who justifies the ungodly (4:4–5).

The point is not that trust is an impressive accomplishment that places God in a person’s debt. The language of gift and promise directs attention to God’s grace. Paul also brings in David’s words concerning the blessedness of forgiveness (4:6–8), keeping release from sin within the account.

A central question follows: was Abraham’s faith counted before or after circumcision? Paul answers that it was before. He then calls circumcision a sign and a seal of the righteousness of the faith Abraham had while uncircumcised (4:9–11). The timing broadens the argument toward believing people who are uncircumcised without treating the sign as meaningless.

Verse 12 also speaks of those who walk in the steps of Abraham’s faith. Faith has a direction and a lived expression. The chapter’s contrast between gift and debt should not be turned into indifference about whether people trust and respond to God.

The promise is connected with grace so that it may reach all the seed, and Abraham is described as father of many nations (4:16–17). Paul then portrays his hope in relation to God’s promise amid the bodily circumstances he and Sarah faced. The confidence rests on God’s ability to perform what he promised (4:18–21).

Finally, Paul extends the relevance of the reckoning beyond Abraham to those who believe in the God who raised Jesus, delivered for our offenses and raised for our justification (4:23–25). The example leads back to the risen Jesus. It prepares the next chapter’s announcement of peace with God.

Session 2: Romans 5 begins with peace through Jesus Christ

Read Romans 5–8. Chapter 5 begins with justification by faith, peace with God through Jesus Christ, access into grace, and rejoicing in hope of God’s glory (5:1–2). The conclusion of chapter 4 leads into these gifts rather than ending with Abraham as an isolated example.

Paul then speaks of tribulation, patience, experience, and hope, with God’s love poured into hearts through the Holy Ghost (5:3–5). This is a description of endurance and divine love within difficulty. It does not ask readers to seek suffering or to tell another person that an injury is itself desirable.

Verses 6–8 locate God’s demonstration of love in Christ’s death for the ungodly, while people were still sinners. The initiative belongs to God’s loving action. Verses 9–11 continue through justification, reconciliation, and salvation by Christ’s life, giving the relationship a direction beyond estrangement.

The second half of the chapter compares Adam and Christ. Paul speaks of sin and death entering through one man and then of the abundance of grace and the gift through Jesus Christ (5:12–21). He repeatedly marks both the comparison and the greater reach of the gift. It is worth noticing those distinctions instead of treating the two sides as mechanically identical.

The paragraph ends with grace reigning through righteousness toward eternal life through Jesus Christ. Chapter 6 immediately raises a possible distortion: if grace abounds where sin increases, should people continue in sin? Paul’s answer will be an emphatic rejection. Keep that transition in mind as you read the strong language of grace.

Romans 6 joins baptism with a changed relationship to sin

“Shall we continue in sin, that grace may abound?” is the question at the opening of Romans 6. Paul rejects the idea and asks how those dead to sin could continue living in it (6:1–2). The question records a possible misuse of the preceding argument, not a permission he grants.

Verses 3–4 speak of baptism into Jesus Christ and his death, burial with him by baptism, and walking in newness of life in relation to his resurrection. Baptism belongs within the account Paul gives. It should not be edited out or reduced to an unimportant illustration in order to make another term carry the whole discussion.

The following verses develop participation in Christ’s death and the expectation of life with him. Paul speaks of the old person being crucified and the end of service to sin (6:5–10). The purpose is a changed allegiance with practical consequences.

Those consequences become explicit in verses 11–14. Readers are to reckon themselves dead to sin and alive to God through Christ, refuse sin’s rule in their mortal bodies, and yield their members to God as instruments of righteousness. Hands, speech, habits, and choices belong within the response.

Verse 15 repeats the question in a different form: does being under grace mean that one may sin? Paul again rejects it. The remainder of the chapter uses the language of service, obedience from the heart, righteousness, holiness, and the contrasting outcomes of sin and God’s gift (6:16–23).

A good application names a particular action rather than merely repeating that life should be new. What use of your time, words, or body needs to change? What support would help you carry out that change? The chapter’s strong account of divine gift is accompanied by direct calls to responsible response.

Romans 7 distinguishes the goodness of the law from sin’s misuse of it

Romans 7 opens with an illustration about the law’s relation to a person’s life and uses marriage to explain a changed relation through death (7:1–6). Paul applies the illustration to belonging to the risen Christ and bearing fruit to God. The purpose of the passage is that argument; it should not be expanded into a complete teaching about every question concerning marriage.

Then he asks, “Is the law sin?” and answers no (7:7). The commandment makes sin known, while sin takes occasion through the commandment. By verse 12, Paul explicitly calls the law holy and the commandment holy, just, and good. A summary that describes the law itself as evil contradicts his stated answer.

The chapter develops a searching description of willing what is good and doing what is hated, of delight in God’s law and a conflicting operation of sin (7:14–23). Read the repeated distinctions slowly. The speaker recognizes the goodness of the law while describing the inability of mere desire to resolve the struggle.

This passage should not be turned into permission to stop resisting wrongdoing. The anguish of the account points toward a need for deliverance. It also resists simplistic advice that a person’s struggle must disappear as soon as they know the correct command.

The question of deliverance in verse 24 is followed by thanksgiving through Jesus Christ in verse 25. Continue into chapter 8, where life in the Spirit becomes central. The movement is easier to follow when the chapter break does not become a stopping point in the argument.

For personal reflection, distinguish knowing a good command, wanting to obey it, and actually carrying it out. Where are you struggling? The distinction can help you ask for the right kind of support and prayer instead of assuming that more information alone addresses every difficulty.

Romans 8 speaks of the Spirit, responsibility, and belonging

Romans 8 begins with no condemnation for those in Christ Jesus and describes the Spirit’s life-giving work. God sends his Son, condemns sin in the flesh, and directs attention toward the righteousness of the law being fulfilled in those who walk after the Spirit (8:1–4).

The contrast between flesh and Spirit concerns how life is directed. It should not be reduced to a claim that a physical body is inherently worthless. Verse 11 explicitly promises life to mortal bodies through the Spirit of the one who raised Jesus. Bodily redemption remains part of the chapter’s hope.

Verses 12–14 combine divine help and human response: through the Spirit, believers are to put sinful deeds to death, and those led by the Spirit are described as God’s children. The passage does not present transformation as an excuse for passivity.

Then Paul speaks of the Spirit of adoption, the cry “Abba, Father,” and the Spirit’s witness with our spirit (8:15–16). The family language offers a way to speak of belonging and prayer. Verse 17 continues into inheritance with Christ, suffering with him, and being glorified with him.

Notice that the chapter does not equate belonging to God with immunity from suffering. The next paragraph will make that explicit. A person who is struggling should not be told that the difficulty itself proves they have no place in the family Paul describes.

In your notes, keep two statements together: God gives the Spirit and brings people into a relationship of belonging; people are called to walk and respond through that help. Reading one while deleting the other thins out the chapter.

Romans 8’s hope includes groaning and a future still awaited

Verses 18–25 place present suffering beside future glory. Creation waits for the revealing of God’s children and is described as subject to frustration with hope of liberation from corruption. The whole creation groans, and believers with the Spirit’s firstfruits also groan as they await the redemption of the body.

This is a broad picture of hope. It includes creation, people, and bodies. The expected future is not presented as proof that present grief is unreal. Paul names both what has been received and what is still awaited.

Verses 26–27 speak of the Spirit helping weakness and interceding when people do not know how to pray as they ought. The prayerful person need not first achieve complete understanding. Help is described within the very condition of weakness.

The promise concerning all things working together for good in verse 28 is followed by the purpose of being conformed to the image of God’s Son in verse 29. Read the connection. It gives more substance to “good” than an assumption that every present event will become comfortable or profitable.

The closing questions and assurances name Christ’s death, resurrection, and intercession, then speak of tribulation, distress, persecution, and other severe threats (8:31–39). Paul proclaims God’s love in Christ amid those realities. He does not claim that faithful people will never encounter them.

End this session by writing a prayer that includes both gratitude and an honest need. Let the chapter teach you to ask for help without treating need as a contradiction of hope. Avoid promising yourself or someone else an outcome or timetable the text has not given.

Before Session 3: read the concern for Israel in Romans 9–11

The move from Romans 8 to Romans 12 passes over three chapters that deserve attention. Paul begins chapter 9 with sorrow for his fellow Israelites and names their adoption, glory, covenants, law, worship, promises, ancestors, and Christ’s descent from them (9:1–5). His concern is not a detached argument about an abstract group.

He asks how God’s word and promise are to be understood and draws on Isaac, Jacob, Moses, Pharaoh, and the prophets in discussing mercy, calling, and responsibility (9:6–29). The chapter’s language about divine mercy and hardening should be read accurately, without inventing motives or turning a complex argument into a slogan that excuses human unbelief.

Chapter 10 opens with Paul’s desire and prayer for Israel’s salvation. It speaks of zeal, God’s righteousness, faith, confession, and calling on the Lord, and follows the chain of sending, preaching, hearing, and believing (10:1–17). The language of response and proclamation remains active within the discussion of God’s purpose.

Chapter 11 asks whether God has cast away his people and answers no. Paul points to himself and to a remnant, then warns Gentile readers through the image of branches grafted into an olive tree (11:1–24). They are told not to boast against the branches. They depend on the root, and their standing calls for faith and humility.

The later verses speak of Israel’s future, God’s covenant, enduring gifts and calling, and mercy (11:25–32). Keep those statements in the conversation even where you have further questions about their full unfolding. Paul ends in praise of God’s wisdom and judgments (11:33–36).

This bridge matters for chapter 12. The appeal to mercy follows an argument that has repeatedly challenged superiority and boasting. The reader who moves into practical service should do so with humility toward other people, including the people whose gifts and promises Paul has just named.

Session 3: Romans 12 begins with the mercies of God

Read Romans 12–15. Paul appeals “by the mercies of God” for readers to present their bodies as a living sacrifice and to be transformed through the renewing of the mind (12:1–2). The practical teaching begins in response to mercy, connecting it with what has come before.

The body and mind both appear in this appeal. Worship is expressed through embodied life, and renewed understanding helps discern God’s will. The passage offers no basis for treating bodily conduct as spiritually irrelevant.

Verse 3 calls for a sober view of oneself rather than inflated self-estimation. Verses 4–8 develop the image of one body with many members and differing gifts: prophecy, service, teaching, encouragement, giving, leadership, and mercy. Distinct responsibilities contribute to a shared life.

The list is useful for resisting two opposite mistakes. One person may assume that only their visible gift matters; another may assume that their quieter contribution has no value. Paul’s image of many members gives reason to attend to how different forms of service help the body.

The practical response is to use a gift faithfully and in its appropriate manner. Giving, for example, is connected with simplicity, leadership with diligence, and mercy with cheerfulness (12:8). The manner of service is part of the instruction.

Ask a concrete question: who benefits from the way I am using what I have been given? The chapter moves the focus beyond possessing a gift toward serving other people through it. Recognition may follow, but it is not the organizing aim of the paragraph.

Romans 12 makes love visible in particular actions

The rest of Romans 12 gives love a practical vocabulary. It speaks of sincerity, holding to good, affection, honor, diligence, hope, patience, prayer, meeting needs, and hospitality (12:9–13). Each term points toward something a community can practice and examine.

The instruction then reaches toward people who persecute, and toward rejoicing and weeping with others (12:14–15). The community is called to more than care for those whose moods and interests resemble its own. Shared life includes attention to another person’s actual circumstances.

Verses 17–21 reject repayment of evil with evil, call for peace as far as it depends on the readers, forbid personal vengeance, and speak of feeding and giving drink to an enemy. Paul concludes with overcoming evil with good.

The qualification “if it be possible, as much as lieth in you” matters in verse 18. You are responsible for your contribution to peace, but you do not control every other person’s response. The instruction should not be used to assign one person complete responsibility for an ongoing conflict.

Likewise, refusing vengeance does not require calling wrongdoing harmless. The chapter still says to abhor evil and hold to good. A response can name a wrong, seek appropriate accountability, and refuse retaliatory cruelty at the same time.

Choose one instruction that is easy to praise and harder to practice. Write what it would look like in a specific relationship this week. An act of hospitality, a patient conversation, or a practical kindness becomes clearer when attached to a real person and an appropriate boundary.

Romans 13 joins public responsibilities with love of neighbor

Romans 13:1–7 addresses governing authorities, their place under God, the responsibility to do good, conscience, and the payment of what is due. Paul describes authority in relation to service for good and the restraint of wrongdoing. These are strong statements and should be read as part of the letter rather than skipped because they raise difficult questions.

The passage does not offer a detailed account of every possible conflict between a ruler’s demands and a person’s obligations before God. Nor does it say that every action an authority takes is thereby good. Its description of authority as service for good remains relevant when considering its purpose.

For this study, identify the responsibilities actually named: subjection, good conduct, conscience, tribute, custom, respect, and honor. Avoid using the paragraph as a quick answer to a complicated situation whose facts have not been examined. A serious application may require more study and informed advice than this plan can provide.

Verses 8–10 then speak of the continuing obligation to love one another. Paul gathers commandments against adultery, killing, theft, false witness, and coveting under love of neighbor. Love does no harm to the neighbor, and he describes love as the fulfilling of the law.

This is a useful test of vague moral language. A person may claim loving intentions while disregarding the concrete harm their actions cause. Paul’s examples keep love connected to fidelity, truthfulness, respect for another’s life and possessions, and freedom from covetousness.

The chapter closes with wakefulness, putting off the works of darkness, putting on the Lord Jesus Christ, and refusing provision for sinful desires (13:11–14). The urgency is practical. Readers are to consider what their present habits prepare them to do.

Romans 14 addresses welcome, conscience, and contempt

Romans 14 begins with receiving a person who is weak in faith without turning the welcome into quarrels over disputed matters. Paul names differences concerning food and the observance of days (14:1–6). These concrete examples establish the scope of the discussion.

He gives instructions in both directions: the eater must not despise the one who abstains, and the one who abstains must not judge the eater. God has received the person, and the servant stands in relation to their own master (14:3–4). The person across the table is accountable to the Lord rather than existing as an object of your contempt.

The paragraph does not require pretending that convictions are meaningless. Paul tells each to be persuaded in their own mind and describes eating or abstaining with thanksgiving to the Lord. The issue is how conviction is held and how it affects another person.

Verses 7–12 deepen the argument through belonging to the Lord in life and death, Christ’s death and resurrection, and the account each person will give to God. The practical dispute is placed within a larger relationship of accountability.

The rest of the chapter asks readers to avoid placing a stumbling block before another, pursue peace and edification, and take care with another’s conscience (14:13–23). Exercising a freedom without regard for the person affected can injure the shared life Paul seeks.

Do not stretch this passage into a claim that every moral wrong is merely a disputable preference. The same letter has named wrongdoing directly. In chapter 14, attend to the stated matters and to the responsibility to build up another person. The passage challenges contempt and careless pressure without erasing moral judgment altogether.

Romans 15 grounds mutual welcome in Christ’s welcome

Romans 15 continues the discussion by calling the strong to bear the weaknesses of others and seek the neighbor’s good for edification (15:1–2). Strength is expressed through responsibility for another person rather than an insistence on always pleasing oneself.

Paul points to Christ, speaks of Scripture’s instruction, patience, and comfort, and prays for shared praise (15:3–6). Verse 7 then calls readers to receive one another as Christ received them, to God’s glory. The earlier account of mercy reaches the way people make room for one another.

Verses 8–12 connect Christ with the confirmation of promises to the fathers and with Gentiles glorifying God for mercy. Paul brings scriptural quotations together in a vision of shared praise. The relation of Israel and the nations remains present in the practical chapter; it has not disappeared after chapter 11.

The prayer in verse 13 asks the God of hope to fill the readers with joy and peace in believing so that they abound in hope through the Holy Ghost’s power. Hope is joined here to the life of a community learning to receive one another.

The remainder of the chapter describes Paul’s ministry, travel intentions, and service connected with a contribution for the poor among the saints in Jerusalem (15:14–33). Macedonia and Achaia are named in that contribution. The relationship between Gentile believers and Jerusalem takes a material form in practical help.

Paul also asks for prayer concerning danger and the acceptance of his service. The letter’s confident theology does not remove his need for others’ prayers or the uncertainties of travel and service. Conclude the session by noticing that dependence alongside the planned act of generosity.

Jesus Christ gives the letter’s movement its center

Romans begins with the gospel concerning God's Son and returns repeatedly to Jesus' death, resurrection, and living work. Abraham's example leads to belief in the God who raised Jesus; baptism is connected with his death and newness of life; hope includes being conformed to his image. The call to welcome others then draws directly on Christ's welcome. These are connections Paul himself develops. Following them helps the reader keep grace, faith, bodily obedience, hope, and love of neighbor within one account of life through Jesus Christ.

Complete the plan with an outline and a concrete response

Write a three-part outline of the assigned reading. Under Romans 1–4, explain why boasting is excluded and how Abraham’s faith relates to the promise. Under Romans 5–8, connect peace, baptism, responsible response to sin, the Spirit, and hope. Under Romans 12–15, describe how mercy becomes service, love, and mutual welcome.

Add a bridge between the second and third parts for Romans 9–11. Include God’s continuing faithfulness, Paul’s concern for Israel, and the warning against Gentile boasting. That addition will keep your outline from implying that the letter moves directly from private assurance to general ethical advice.

Choose one repeated word and trace it across more than one session. Hope, faith, glory, mercy, or righteousness can work. Write the verse references and describe the word’s function in each place rather than assuming it carries an identical emphasis every time.

Finally, identify one change in your shared life with others. It might involve receiving correction without boasting, changing a habit that serves sin, making room at a table, contributing to a real need, or refusing contempt in a disagreement. Make the action specific enough that you can return to it and ask what happened.

An original closing prayer: Father, thank you for your mercy through Jesus Christ. Help us trust your promise, walk in newness of life, and receive the Spirit’s help in weakness. Renew our minds and teach us to use our gifts faithfully. Give us humility toward one another and love that takes practical form. Amen.

Sources and editorial note

• Romans 1

  Assigned primary reading for the plan.

• Romans 2

  Assigned primary reading for the plan.

• Romans 3

  Assigned primary reading for the plan.

• Romans 4

  Assigned primary reading for the plan.

• Romans 5

  Assigned primary reading for the plan.

• Romans 6

  Assigned primary reading for the plan.

• Romans 7

  Assigned primary reading for the plan.

• Romans 8

  Assigned primary reading for the plan.

• Romans 9

  Bridge context: Israel, God’s promises and mercy, and the warning against Gentile boasting before the practical appeal of chapter 12.

• Romans 10

  Bridge context: Israel, God’s promises and mercy, and the warning against Gentile boasting before the practical appeal of chapter 12.

• Romans 11

  Bridge context: Israel, God’s promises and mercy, and the warning against Gentile boasting before the practical appeal of chapter 12.

• Romans 12

  Assigned primary reading for the plan.

• Romans 13

  Assigned primary reading for the plan.

• Romans 14

  Assigned primary reading for the plan.

• Romans 15

  Assigned primary reading for the plan.

Prepared with AI assistance for Learn of Christ and checked against the passages and sources listed here. This revision has not received independent human scholarly review. Scripture quotations are from the King James Version unless another translation is named. Prayers and exercises are original examples.

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