Bible Streams

Riverlife Baptist Church, Jo Leutton
  • 5.0 (2)
  • Christianity
  • Biweekly

A podcast that examines the Bible and its importance for the Christian faith. From Riverlife Church in Brisbane, Australia, hosts Jo, Alex and Chris take their love of the Bible and unpack it each episode, sometimes with the help of guest Biblical scholars. Sometimes taking a bird's eye view, sometimes getting into the nitty gritty, but always trying to get to know the author better, and to better know His plans for us and the invitation He's given us to life in Him.

  1. 1h ago

    To Rome With Love! The Letter to the Romans: Chapter 12

    The episode opens with the two key words of verse 1, “I appeal” and “therefore”, and asks what the “therefore” is there for. The answer is everything from chapters 1–11, especially the mercy of God in 11:30–32. Verses 1–2 serve as a template for Paul’s instructions through to chapter 15. The living sacrifice is described three ways: living, holy and acceptable. It is “living” because it is resurrected life offered continuously, an imitation of Christ’s whole-self offering rather than a replacement for temple sacrifice, and a sacrifice is always for the benefit of others. The episode wrestles with logikē latreia: “spiritual”, “reasonable” or “true and proper” worship, with N.T. Wright’s rendering, “worship that is worthy of thinking beings”. Not being conformed to this age reverses the darkened mind of Romans 1. Citing Schreiner (“the indicative is the basis for the imperative”) and Wright (“inaugurated eschatology begins at home”), everything that follows depends on a genuine transformation by the Spirit, not grim obligation. Verses 3–8 begin with sober judgment, a radical call to humility in an honour-driven world, which also rules out thinking too little of yourself. The hosts disagree over “the measure of faith”: is it a different measure given to each person, or one shared standard of faith in Christ, expressed through different gifts? From there they look at the body metaphor (unity and diversity held together) and the seven gifts. That covers prophecy as Spirit-inspired, practical revelation; serving, with Leon Morris and Chrysostom; teaching and exhortation, with Luther and Craig Keener; and giving, leading and mercy. Each gift is given for the sake of others, not the gift holder. Verses 9–21 start with love “without hypocrisy” and the claim that these instructions apply both inside and outside the church, not to separate audiences. Beverly Gaventa links the whole section to the love poured into our hearts in 5:5. “Bless those who persecute you” is read alongside the Sermon on the Mount, and Chrysostom’s observation (via Schreiner) that rejoicing with others is harder than weeping with them gets a nod to Australia’s tall poppy syndrome. “Live peaceably with all” is applied to online argument and today’s tense public discourse. “Vengeance is mine” points ahead to Romans 13, and the burning coals of Proverbs 25 are read as leaving judgment to God rather than shaming an enemy. The episode closes with Nietzsche’s warning about fighting monsters, and the reminder that we overcome evil the way Romans 8 describes: through the love of God in Christ. Resources mentioned Thomas R. Schreiner, Romans (Baker Exegetical Commentary on the New Testament), 1998 (2nd edition 2018)N. T. Wright, Romans In A Week, Regent College (Audio Only)Leon Morris, The Epistle to the Romans (Pillar New Testament Commentary), 1988Beverly Roberts Gaventa, Romans: A Commentary (New Testament Library), 2024Craig S. Keener, Romans (New Covenant Commentary Series), 2009 John Chrysostom, Homilies on Romans, late 4th century (cited via Schreiner)Friedrich Nietzsche, Beyond Good and Evil, 1886 (aphorism 146, “Whoever fights monsters…”)English Standard Version (ESV), New International Version (NIV) and New Revised Standard Version (NRSV)Riverlife’s Romans series, To Rome With Love: life group studies, Bible reading plans, and Greek Club on YouTube Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram. Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

    To Rome With Love! The Letter to the Romans: Chapter 12

  2. Oct 19

    To Rome With Love! The Letter to the Romans: Chapter 11

    After recapping the tension between Jewish and Gentile believers in the Roman church, the episode frames the chapter around two questions: can any of Israel be saved, and can more of them be saved? Paul offers himself as evidence, an Israelite of the tribe of Benjamin. A short history of the divided kingdom, exile and return shows why “Israel” carries so many meanings: a man, a nation, a northern kingdom, the faithful remnant, and today a modern state. In 1 Kings 19, God’s answer to Elijah (“I have reserved for myself seven thousand”) becomes both encouragement and warning for a church facing opposition, with a remnant “chosen by grace” and not by works. The episode cautions against reading later Reformation debates about election back into the text. It also looks at the hardening passages from Deuteronomy, Isaiah and Psalm 69, holding together genuine invitation, genuine response and God’s confirming of that response. Verses 11–24 turn to the Gentiles. Israel’s stumble is not a fall beyond recovery, and through envy the gospel’s spread to the nations is meant to bring blessing back to Israel. The episode explores Paul’s “how much more” reasoning (qal wahomer), and the picture of Gentiles as new creation and Israel’s return as “life from the dead”, resurrection language tied to return from exile. Paul reverses the usual practice of grafting cultivated branches onto wild rootstock: the Gentile wild shoots are drawn up by Israel’s root. That leads to a warning against arrogance and to verse 23 as the hinge of the whole section: “if they do not persist in unbelief, they will be grafted in.” The episode rejects both antisemitism and any return to temple worship, insisting there is one way for all, by grace through faith in Christ. Verses 25–36 cover the “mystery” of a partial hardening “until the full number of the Gentiles has come in”, and what “all Israel” means. The episode leans towards a figurative Israel of faith rather than a roll call, drawing on N.T. Wright’s distinction between supersessionism and “sectarian supersessionism”. Verses 28–29 (“enemies… yet loved… God’s gifts and his call are irrevocable”) are reclaimed from their misuse against Jewish people. Verse 32 echoes Romans 3: God has bound all over to disobedience so that he may have mercy on all. The doxology of verses 33–36 closes the argument of chapters 1–11, and 12:1 becomes the hinge into how to live it out. Resources mentioned N. T. Wright, Resh Perspectives on Paul; Romans in a Week (Regent College - Audio); "Romans" in Volume X, New Interpreter's CommentaryMichael F. Bird, Romans (Story of God Bible Commentary), 2016Thomas R. Schreiner, Romans (Baker Exegetical Commentary on the New Testament), 2018 (2nd edition)The SeptuagintBible Streams’ Revelation series, recommended for the end-times discussionRiverlife’s Romans series, To Rome With Love Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram. Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

    To Rome With Love! The Letter to the Romans: Chapter 11

  3. Oct 14 ·  Bonus

    Greek Club: Romans 1:8–15

    Verse 8 opens with prōton men, a "first of all… on the one hand" that never gets its matching de. Eucharistō (eu + charis, the root of "Eucharist") is present tense: Paul keeps on giving thanks. The reason comes after hoti: their faith "is being proclaimed" (katangelletai, a passive built on the angel- "message" root) "in the whole kosmos", meaning the known world rather than outer space. Verse 9 introduces the postpositive gar and the sense of martys as "witness" before it came to mean "martyr". It also looks at latreuō, worship as priestly, liturgical service, offered "in my spirit in the gospel of his Son", which echoes Paul being "set apart into the gospel" in verse 1. Adialeiptōs (an alpha privative plus "leave through") gives us "unceasingly", alongside mneia, the root of "mnemonic". Verse 10 has Paul asking "if somehow at last" he might "be given a good road" (euodōthēsomai) to come to them by the will of God. That introduces future passives and infinitives (elthein, from the irregular erchomai). Verses 11–12 bring in hina purpose clauses and the subjunctive. Paul longs to see them so that he may impart (metadō) some charisma pneumatikon, a spiritual gift, so that they may be strengthened. Then he immediately reframes this as symparaklēthēnai, mutual encouragement through "the faith in one another, both yours and mine". The episode links this vocabulary of strengthening and encouragement to 1 Corinthians 14. It also stresses the plural "you" (hymas), with a quick history lesson on thee, thou and thine. Verses 13–15 cover the imperfect tense (Paul often intended to come but was prevented), adelphoi as inclusive of brothers and sisters, the "fruit" he hopes to have among them and the rest of the nations, and the pairs "Greeks and barbarians, wise and foolish". The section lands on opheiletēs eimi, "I am a debtor", and the eagerness to euangelisasthai, to preach the gospel, in Rome. The episode closes by pointing ahead to the thesis of verses 16–17. Resources mentioned English Standard Version (ESV), used for comparison throughoutNew International Version (NIV), compared on adelphoi and "barbarians"Robert Young, Young's Literal Translation of the Holy Bible, 1862Bible Streams podcast and Riverlife's Romans preaching series, To Rome With LoveUnited Bible Societies, The Greek New Testament, 4th revised edition (UBS4), 1993Nestle-Aland, Novum Testamentum Graece, 28th edition (NA28), 2012Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth, 1981 (4th edition 2014)Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament, 1996Michael F. Bird, Romans (Story of God Bible Commentary), 2016 Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram. Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

    Greek Club: Romans 1:8–15

  4. Oct 12

    To Rome With Love! The Letter to the Romans: Chapter 10

    After a recap of Romans 1–9, the episode reads verses 1–13. Some commentators see 10:5–13 as the centre of a chiastic structure across chapters 9–11. Paul’s prayer for Israel shows his continuing love for his own people. Their problem was never a lack of effort but zeal “not according to knowledge”: seeking to establish their own righteousness instead of submitting to God’s covenant faithfulness. Drawing on N.T. Wright, the episode names Israel’s “second order sin” as turning a vocation to bless the nations into exclusive privilege. “Christ is the end of the law” is read through telos: not the law’s abolition but its goal and fulfilment. The heart of the episode is Paul’s use of Deuteronomy 30, a passage about covenant renewal and return from exile that Second Temple writers (including the Dead Sea Scrolls and Baruch) read in competing ways. Paul reads it as fulfilled in Christ: no one needs to ascend to heaven or descend to the abyss, because Jesus has done it. Belief in the heart and confession with the mouth show faith as inner transformation lived out, not works of the law. Isaiah 28:16 returns with an honour–shame edge (“will not be put to shame”), “no distinction between Jew and Greek” echoes Galatians 3:28, and Joel 2:32 brings both the Spirit and a high Christology into view, since “Lord” stands in for the divine name. Verses 14–21 trace the chain of calling, believing, hearing, preaching and sending, and Paul’s insistence that Israel hasheard (Isaiah 53, Deuteronomy 32, Isaiah 65). The episode closes with three takeaways: the wonder of living after the cross, a warning to the church not to turn its own vocation into exclusion, and a firm rejection of replacement theology, with chapter 11’s hope for Israel still to come. Resources mentioned N. T. Wright, The Climax of the Covenant: Christ and the Law in Pauline Theology, 1991 (inferred; see notes below)English Standard Version (ESV), used for the readingsThe Dead Sea Scrolls, cited as one of the Second Temple readings of Deuteronomy 30Baruch (Apocrypha/Deuterocanon), another Second Temple reading of Deuteronomy 30Riverlife’s Romans series, To Rome With Love: Sunday sermons, Bible study resources, and the Bible reading plan on the Bible appGreek Club, Riverlife’s YouTube series on the Greek text of Romans Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram. Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

    To Rome With Love! The Letter to the Romans: Chapter 10

  5. Oct 7 ·  Bonus

    Greek Club: Romans 1:1–7

    The episode opens with why the original language matters. Language and history are the two key disciplines of interpretation, every translation is also an interpretation, and Scripture is written for us but not to us. It also reassures listeners that good English translations and the Holy Spirit are enough, so no one is a lesser Christian for not knowing Greek. Verse 1 introduces noun cases. Paulos is followed by three phrases in apposition: doulos Christou Iēsou, klētos apostolosand aphōrismenos eis euangelion theou. The episode looks at apostolos as a sent envoy carrying the sender's authority, and at how eis can carry both purpose and movement "into" the gospel. In verse 2, a relative pronoun is matched to its antecedent (euangelion, not Paulos), the aorist is introduced, and the compound proepēngeilato, "promised beforehand", ties Paul's gospel to the whole story of Scripture. Verses 3–4 are the heart of the episode. They set two parallel phrases side by side: the Son who "came to be" from the seed of David according to the flesh, and the Son "declared" (horisthentos, from the word behind "horizon") Son of God in power according to the Spirit of holiness, by the resurrection from among the dead. The discussion also covers why dynamis shouldn't be read as "dynamite", the unusual phrase "Spirit of holiness", and the plural nekrōn ("the dead ones"). The resurrection is pictured as a horizon for all of history, which frames the argument of the whole letter. Verses 5–7 cover grace and apostleship, the "obedience of faith" (hypakoē, hearing that becomes heeding), the single word pistis that English splits into faith, belief and trust, the "called" and "holy ones" in Rome, and Paul's greeting of grace and peace. Resources mentioned United Bible Societies, The Greek New Testament, 4th revised edition (UBS4), 1993Nestle-Aland, Novum Testamentum Graece, 28th edition (NA28), 2012Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth, 1981 (4th edition 2014)Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament, 1996Michael F. Bird, Romans (Story of God Bible Commentary), 2016English Standard Version (ESV), used for comparison throughoutWalter Bauer and Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG), 3rd edition, 2000Greek readers' editions, interlinears, and online videos on the alphabet and pronunciation (no titles given) Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram. Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

    Greek Club: Romans 1:1–7

  6. Oct 5

    To Rome With Love! The Letter to the Romans: Chapter 9

    The episode opens with verses 1–5 and places chapters 9–11 within Romans. They are the "saddle" between the peaks of chapters 8 and 12, a section commentators read in very different ways and some see as the letter's climax. Paul's grief, and his wish to be cut off for his people, echoes Moses after the golden calf (Exodus 32). The discussion warns against reading Paul as anti-Jewish, and against confusing his "Israel" with the modern nation state. It also covers Israel's privileges in verse 4 and the case for reading verse 5 as calling the Messiah "God over all". Verses 6–18 set out Paul's first answer: God's word has not failed, because Israel was never defined by descent alone. Drawing on N.T. Wright, the episode argues that Israel's privileges aren't transferred to the Gentiles but gathered up in the Messiah, which is not replacement theology. Through Isaac and Ishmael and then Jacob and Esau, it weighs individual, corporate and "vocational" readings of election. It also faces the hard line about Esau honestly, without forcing a resolution. On "Is God unjust?", the point is that no one starts from neutral, so it is mercy that surprises, not condemnation. Pharaoh's hardening is read alongside his own repeated hardening of his heart, much like being "given over" in Romans 1. Verses 19–29 take up the objection "Why does he still find fault?" The potter of Jeremiah 18 still calls the clay to turn from its evil ways. The episode cautions against both resisting God's sovereignty and collapsing it into determinism. The real scandal for Paul's first hearers is that Gentiles are included, and Hosea's words about wayward Israel are now applied to them. Isaiah's remnant points ahead to chapter 11. Verses 30–33 close the chapter. Gentiles who weren't running the race reach the goal, while Israel, pursuing righteousness by works, stumbles over the stone, who is Jesus. The episode ends with John the Baptist in prison asking "Are you the one?" Chapters 9–11 belong together, so the series rides on into chapter 10. Resources used/mentioned: Michael F. Bird, Romans (Story of God Bible Commentary), 2016C. H. Dodd, The Epistle of Paul to the Romans (Moffatt New Testament Commentary), 1932James D. G. Dunn, Romans 9–16 (Word Biblical Commentary 38B), 1988Beverly Roberts Gaventa, Romans: A Commentary, 2024Douglas J. Moo, The Letter to the Romans (NICNT), 2nd edition, 2018Leon Morris, The Epistle to the Romans (Pillar New Testament Commentary), 1988N. T. Wright, "The Letter to the Romans", in The New Interpreter's Bible, vol. 10, 2002David J. A. Clines, The Theme of the Pentateuch, 1978 (2nd edition 1997)N. T. Wright, The Climax of the Covenant: Christ and the Law in Pauline Theology, 1991N. T. Wright, Paul in Fresh Perspective, 2005N. T. Wright, "Romans in a Week", Regent College Summer School lecture seriesPseudo-Philo, Liber Antiquitatum Biblicarum (Biblical Antiquities)  Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram. Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

    To Rome With Love! The Letter to the Romans: Chapter 9

  7. Sep 28

    To Rome With Love! The Letter to the Romans: Chapter 8

    With Jo on holiday, Chris and Alex open with a quick recap of chapter 7. The law was good but powerless, sin was pervasive, and the chapter ended with Paul's cry: who will rescue me from this body of death? Thanks be to God through Jesus Christ. They then read verses 1–11. They unpack "no condemnation" as both a verdict and a penalty. The cross deals with the believer's forensic status, but it also deals with sin's power and its wages of death. They note how the chapter brings the Holy Spirit to centre stage, and how Paul contrasts "the law of the Spirit of life" with "the law of sin and death". For the Trinitarian nerds, verses 3–4 show all three persons at work. Chris points out that the Greek peri hamartias ("for sin") carries the language of the Septuagint's sin offering. Christ both fulfils the law's standard and becomes the offering for those who can't meet it. They also hear echoes of Ezekiel's returning Spirit and Jeremiah's law written on the heart. And, as promised to Jo, the new Exodus gets a mention. Verses 12–17 move the metaphor from slavery to family. Chris suggests adoption is less a picture than the underlying reality of the relationship, with both obligations and blessings. Alex brings in the prodigal son and his older brother: our identity rests in the Father, and our obligations flow out of that identity rather than earning it. The pair explore adoption in first-century Jewish and Roman settings, where an adoptee took on a new father's name, status and inheritance (hence the outrageous number of men called Gaius Julius Caesar). They discuss how best to render "Abba": not "Daddy", but something closer to an Australian "Dad", both reverent and intimate. They close the section on verse 17's condition that heirs suffer with Christ in order to be glorified with him. Verses 18–27 zoom out to the cosmic scale. Paul's "present sufferings" carry real weight coming from a former persecutor who now suffers for the faith. Alex pushes back on a narrow "where do I go when I die?" view of salvation. Paul's vision is a whole creation set free from its bondage to decay, reversing the effects of Genesis 3. Chris draws on being present for his wife's two labours to unpack the childbirth imagery: real anguish, with anticipation and new life on the other side. The Spirit becomes the bridge between the now and the not yet, interceding with groans too deep for words, a striking contrast to the helplessness of chapter 7. Both hosts firmly reject the idea that suffering is a sign that blessing has failed. The final section, verses 28–39, is a dense run of famous verses. "All things work together for good" is read against Genesis 50 and the Joseph story, where the good God brings may land generations later, and where the personal good is conformity to Christ rather than material blessing. On the "golden chain" of foreknew, predestined, called, justified and glorified, Chris and Alex outline several readings. They include whether foreknowledge and predestination should be merged or kept distinct, and whether "calling" is an invitation or a summons. Chris also notes the link between kaleō and ekklēsia. Both argue the chain is mainly about sanctification and family likeness to Christ, read corporately more than individually. The past-tense "glorified" speaks of a future so certain it can be described as done. Alex notes that every link in the chain is an act of God rather than a human response. Then come Paul's rhetorical questions, the quotation from Psalm 44 and the rare word hupernikōmen, "more than conquerors" (or in Chris's words, "uber victorious", not to be confused with the delivery app). The episode ends on Paul's sweeping list of things that cannot separate us from God's love, which Alex offers as the pastoral takeaway. Chris and Alex also flag that chapters 9–11 are coming next, where Paul turns to what all this means for the history of God's people. Resources used for this episode:  Tom Schreiner and Colin Kruse on Romans; Douglas Moo; Ernst Käsemann; N.T. Wright's Paul: Fresh Perspectives and The Climax of the Covenant;Beverly Roberts Gaventa's When in Romans; Michael Gorman; Leon Morris.  Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram. Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

    To Rome With Love! The Letter to the Romans: Chapter 8

  8. Sep 21

    To Rome With Love! The Letter to the Romans: Chapter 7

    After a short break, Jo, Chris and Alex are back for episode eight of the To Rome with Love series, and they open with a quick recap of chapters 1 to 6: the universal problem of sin, Israel's share in it despite having the law, faith as the way into right standing, the Adam and Christ contrast, and baptism as union with Christ's death and resurrection. They point out that chapter 7 has Paul coming back to something he raised briefly in chapter 5 and then left alone: the law's arrival made sin increase. They also flag that chapters 7 and 8 really belong together, and that verses 5 and 6 work almost as headings for the rest of chapter 7 and for chapter 8. Verses 1 to 6 start with the "which law?" question. One reading separates "works of the law" (the covenant markers like circumcision and purity) from "the law" as the whole Mosaic framework, ethical commands included. Another follows N.T. Wright's language of solidarities, where the law is a sphere you take part in, much like being "in Adam" or "in Christ", and Paul gives it an almost personal force. The marriage illustration gets unpacked against first-century practice, where only the husband could start a divorce, so a wife was bound until death. The team push back on reading every detail of the analogy as code. Is the husband sin and death, Christ, or the Adam life? The metaphor is probably doing several jobs at once, and the main point is that death releases you legitimately into a new covenant. Fruitfulness, the natural result of a marriage, becomes the image for what life with God produces, and the alternative is fruit for death. There's also a note of caution about sarx (flesh). Paul doesn't always mean "sinful nature" by it, and every translation choice is also an interpretation. The middle section (verses 7 to 12) takes on Paul's next mē genoito: is the law sin? The discussion separates "is the law sinful by nature?" from "does the law give sin an opening?" The law works as a diagnostic tool, holy and good in itself, and sin takes the opening it creates. The choice of "you shall not covet" is picked out as deliberate, because it's an entirely internal command and it follows naturally from the marriage illustration. There's a pastoral aside about how simply naming a sin from the pulpit can plant the idea. The team then wrestle with Schreiner's description of sin as an "alien power". Scripture personifies sin ("sin is crouching at your door") without making it Satan or a demon, and the team suggest sin works as much from inside us as from outside. That leads into the big question of who the "I" is. The options on the table are Paul himself (drawing on his own experience but not straight autobiography), Adam, Israel personified, or some mix that retells a universal story. They also cover the two readings most common in church life. The first is the pre-conversion reading linked to Origen and Augustine and later German scholarship. The second is the Christian's ongoing struggle, linked to the Lutheran and Reformation tradition. Philippians 3 ("as to righteousness under the law, blameless") is weighed against the chapter, and the team agree that being blameless before the law is not the same thing as being sinless. The final section (verses 13 to 25) covers the "I do not do what I want" passage. The problem isn't knowing what's right. It's approving of the right thing and still not being able to do it. The law is spiritual, but it provides no power to keep its own commands, and whatever you live under ends up filling you and showing in how you live. Paul switching between past and present tense is part of why the debate never settles. The team land on a representative reading with some personal element: this is "pre-Christ" more than "pre-Christian", Israel's story and Adam's story told in the first person, and they argue chapters 9 to 11 only make sense on that reading. It isn't only a Jewish experience either, because devotion to any moral code without transformation meets the same dead end. They close with Paul's use of classical rhetoric (logos, pathos and ethos). His "I" builds a connection with his listeners, and in a way that turns the usual rules upside down, admitting his own struggle becomes part of what makes him worth listening to. Resources mentioned in the episode:  Tom Schreiner and Colin Kruse on Romans; Douglas Moo; Ernst Käsemann; N.T. Wright's Paul: Fresh Perspectives and The Climax of the Covenant; Beverly Roberts Gaventa's When in Romans; Michael Gorman; Leon Morris. Suggested pre-reading for chapter 8: N.T. Wright's Into the Heart of Romans. Don't forget the code word for this episode (even Chris missed it on the day).* Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram. Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

    To Rome With Love! The Letter to the Romans: Chapter 7
See All (146)

Ratings & Reviews

5
out of 5
2 Ratings

About

A podcast that examines the Bible and its importance for the Christian faith. From Riverlife Church in Brisbane, Australia, hosts Jo, Alex and Chris take their love of the Bible and unpack it each episode, sometimes with the help of guest Biblical scholars. Sometimes taking a bird's eye view, sometimes getting into the nitty gritty, but always trying to get to know the author better, and to better know His plans for us and the invitation He's given us to life in Him.

Information

  • Creator
    Riverlife Baptist Church, Jo Leutton
  • Years Active
    2018 - 2026
  • Episodes
    146
  • Rating
    Clean
  • Show Website
    Bible Streams

You Might Also Like