Title: Chapter 13
Course: Encountering Romans 2e

Q: What term is used for the view that, while gentiles are saved by faith in Christ, Jews can still be saved through faithful observance to Torah?
- Supercessionism (Refer P.130)
- Anti-semitism (Refer P.130)
- Bi-covenantalism (Refer P.130)
- Dual covenantal nomism (Refer P.130)
A: Bi-covenantalism

Q: The belief that the absolute sovereignty of God and genuine responsibility of humans are not contradictory is called
- Antinomy (Refer P.137)
- Compatiblism (Refer P.137)
- Integrationism (Refer P.137)
- Arminianism (Refer P.137)
A: Compatiblism

Q: Paul’s quotation of Isaiah 1:9 (Rom. 8:29) supports his claim that
- Not all Israel would be saved, but only a remnant. (Refer P.139)
- God has rejected Israel as his people. (Refer P.139)
- God has welcomed gentiles into the church. (Refer P.139)
- All of the above (Refer P.139)
A: Not all Israel would be saved, but only a remnant.

Q: The German term Sonderweg refers to the idea, held by some theologians, that
- There is a “special way” to salvation for Jews, apart from Christ. (Refer P.130)
- Faith in Christ is “another way” among many. (Refer P.130)
- Since the law could not bring salvation, God provided “another way” in Christ. (Refer P.130)
- God revealed himself to Israel in the Old Testament in a “special way.” (Refer P.130)
A: There is a “special way” to salvation for Jews, apart from Christ.

Q: Though all of the following are mentioned in Romans 9–11, the key issue is
- Israel’s rejection of Jesus as the Messiah (Refer P.130–31)
- God’s integrity (Refer P.130–31)
- The proportionally large number of Gentiles entering the church (Refer P.130–31)
- Paul’s motivation for evangelizing gentiles (Refer P.130–31)
A: God’s integrity

Q: Why does the relatively small number of Jews responding to the gospel present a theological problem?
- God appears to be abandoning his chosen people and breaking his promises to them. (Refer P.131–32)
- Since Jews knew the Old Testament prophecies about the Messiah, their rejection of Christ calls into question his messianic identity. (Refer P.131–32)
- The large number of people rejecting the gospel raises questions about why God chooses to save some but not all. (Refer P.131–32)
- The Jewish minority in the churches begin questioning whether they should still keep Old Testament laws regarding circumcision and food. (Refer P.131–32)
A: God appears to be abandoning his chosen people and breaking his promises to them.

Q: When Paul speaks of a “spiritual” or “true” Israel, he is most likely referring to
- The church, including gentiles (Refer P.134)
- Jewish Christians (Refer P.134)
- The remnant (Refer P.134)
- Jesus (Refer P.134)
A: The remnant

Q: Paul’s use of Abraham’s descendants Isaac and Ishmael, then Jacob and Esau, show that it is , not that secures God’s blessing.
- God’s gracious promise / physical descent (Refer P.134)
- Faith / human action (Refer P.134)
- The election of God / adherence to the law (Refer P.134)
- Faith and obedience / predestination (Refer P.134)
A: God’s gracious promise / physical descent

Q: In Paul’s discussion on the justice of God’s actions, the standard used to measure justice is
- A general sense of fairness as most humans would see it (Refer P.135–37)
- What is most beneficial to the most number of people (Refer P.135–37)
- Conceptions of justice described in the Greek philosophers (Refer P.135–37)
- God’s character as revealed in Scripture (Refer P.135–37)
A: God’s character as revealed in Scripture

Q: Though Paul sees the church as a significant part of God’s plan, he is careful to avoid applying language that the Old Testament uses of Israel to the church.
- True (Refer P.132)
- False (Refer P.132)
A: False

Q: Since Romans 9:6–13 deals primarily with nations or people groups, these verses cannot tell us anything about the salvation of individuals.
- True (Refer P.135)
- False (Refer P.135)
A: False