Discussion Questions

Paul anticipates the Jewish objection, “Has the Word of God taken no effect?” after Israel rejected the Messiah; what does Paul’s answer (“they are not all Israel who are of Israel”) reveal about God’s faithfulness to promises when an entire covenant people proves unfaithful? JumpstartAnother way to ask: When Israel rejected the Messiah, Paul says, “Not all who come from Israel are really Israel.” What does this show about how God keeps His promises even when His covenant people are unfaithful?

Bercot links Romans 9:6 to Romans 2 (“a Jew… inwardly,” “circumcision… of the heart”); how does this redefine what God is seeking in His people, and what does it expose about relying on religious identity markers to feel secure with God? JumpstartAnother way to ask: Bercot connects Romans 9:6 with Romans 2 about being a Jew “inwardly” and having a “circumcision of the heart.” How does this change what God wants from His people, and what does it reveal about trusting religious labels to feel safe with God?

Origen is quoted saying God’s promises go to the person who “descends from Abraham according to the promise of faith”; what assumptions about faith, righteousness, and belonging did early Christians appear to take for granted that many modern Christians might resist? JumpstartAnother way to ask: Origen says God’s promises belong to the one who shares Abraham’s faith, not just his bloodline. What beliefs about faith, being right with God, and belonging did early Christians assume that many Christians today might push back on?

The lesson says “the true Israel, the Israel of God, is comprised of both believing Jews and believing Gentiles”; what tensions does that create with common modern ideas about ethnic Israel, “God’s chosen people,” and the way Christians talk about prophecy and God’s plan? JumpstartAnother way to ask: If the “true Israel” includes believing Jews and believing Gentiles, how does that clash with common ideas today about ethnic Israel as “God’s chosen people” and how Christians talk about prophecy and God’s plan?

Paul uses Abraham’s family story (Ishmael, Isaac, and six sons by Keturah) to argue that fleshly descent never guaranteed inheritance; how does that argument confront any form of “automatic” Christianity today (family heritage, baptism history, church culture, “I prayed a prayer,” etc.)? JumpstartAnother way to ask: Paul points out that being born into Abraham’s family did not automatically mean you received the promise. How does that challenge “automatic” Christianity today—like family tradition, baptism, church culture, or saying a prayer?

Bercot emphasizes that Isaac alone was the child of promise and that his conception was miraculous; how does Paul’s focus on “promise” rather than “nature” challenge how modern Christians talk about grace—especially the idea that grace means God must treat all “insiders” the same regardless of fruit? JumpstartAnother way to ask: Bercot says Isaac was the child of promise and his birth was a miracle. How does focusing on God’s promise (not just who is “inside” by nature) challenge the idea that grace means God treats all insiders the same no matter how they live?

The lesson quotes, “God does not seek the relationship of nature, but of righteousness”; in what ways do we still try to build a “relationship of nature” with God (background, tribe, politics, tradition), and what would it look like to pursue the “relationship of righteousness” instead? JumpstartAnother way to ask: The lesson says God wants a relationship based on righteousness, not just “nature.” How do people still try to be close to God through background, group identity, politics, or tradition, and what would it look like to seek righteousness instead?

John the Baptist’s warning (“God is able to raise up children… from these stones”) is called a prophecy fulfilled by Paul’s day as Gentiles enter; what does this say about God’s freedom to create a people for Himself, and how does that confront Christian gatekeeping or ethnocentrism? JumpstartAnother way to ask: John the Baptist said God could raise up children for Abraham from stones, and Gentiles later entered God’s people. What does this show about God’s freedom to form His people, and how does it challenge Christian gatekeeping or ethnic pride?

Ambrosiaster says Abraham’s seed is now “open to all mankind,” and ties it to having Abraham’s kind of faith; what specific content of faith does the lesson highlight (about God, Christ, salvation), and how does that compare with modern evangelical reductions of faith to mental assent or “assurance”? JumpstartAnother way to ask: Ambrosiaster says Abraham’s family is now open to everyone who has Abraham’s kind of faith. What does the lesson say that faith must include about God, Christ, and salvation, and how is that different from treating faith as just agreeing with facts or feeling assured?

Justin Martyr claims “the true spiritual Israel” are those “led to God through this crucified Christ”; how does centering identity on the crucified Messiah (rather than ancestry or advantage) reshape everyday choices—status, belonging, prejudices, and the kind of “fruit” Jesus said God’s kingdom requires? JumpstartAnother way to ask: Justin Martyr says the “true spiritual Israel” are those brought to God through the crucified Christ. How would making the crucified Messiah the center of your identity change your daily choices about status, fitting in, prejudice, and the kind of fruit Jesus requires?