Romans Chapter 12.

Romans Chapters Twelve to Fifteen.

12:1 - 15:13.      The Christian Way of Living.

This is the practical and ethical section of the epistle.

Love, or 'agape', is the keyword in Christian ethics.  To walk in love is to fulfil the requirement of the law.   Love and righteousness are not opposed but they are one, or rather, different sides of the same thing.  Love means better relations among men.  This is true righteousness, and the demands of the law.  For the law demands righteousness, that is, just relations and dealings among men.  Love fulfils the righteousness of the law.  The law seeks to achieve this by outward pressure, but Christian love is dynamic, working for righteousness among men. 

           

Christian love is the reproduction of the love of God in our hearts and lives.  His love was manifested at Calvary.  It is therefore sacrificial.  The Holy Spirit brings about this reproduction of God's love in the hearts by revealing to us the love of God in Christ.  Faith worketh through love and love reveals itself in serving one another.  Love has been defined as "caring", the opposite to the defeatist attitude of the worldling, who snears, "I couldn't care less."

           

This section of the epistle is dependent upon the previous chapters.  The Christian way of living is rooted in the Christian doctrine of salvation.  The righteousness which is through faith is productive of practical righteousness and love.  The whole section is an exposition of what it means to walk in love.  This is the great demand.  This means, "That the moral conduct of the Christian will be an expression of the reconciling love of God in Christ, going out to draw all men to Himself.”  The cultivation of solitary perfection would seem to be the antithesis of Christian morality in the true sense.  Above all the Christian behaviour will be the expression of the personal relationship of Christ and so of the believer who is "in Christ" to his fellowmen.  It must, we may assume, be concerned with the love of persons, rather than with principles.  Anything in the nature of a legalistic attitude to morals, a formal weighing of duties and obligations, anything, in fact, which tends towards abstract formulations of principles divorced from personal relationship, would seem to have no place in the life of the believer as an individual or of the society of  the Church, since the individual and the community are in the state of being "in Christ". (Lampe).  To contend for a principle for the sake of the principle, is legalism.  The Christian ethic looks to the welfare of persons.

           

The Lord Jesus introduced a concept of great importance when he said, "The Sabbath was made for man, and not man for the Sabbath; so the Son of Man is Lord of the Sabbath."  Jesus showed a good general definition of what love means.  It means right relations which are the fruit and expression of God's love to men, manifested in the reconciling death of Christ.  The love of God in Christ makes people the most important things in the world.

           

The ethical teaching of Paul manifests a deep understanding of the teaching of the Lord, such as we find in the Sermon on the Mount.   In chapter 12, Paul gathers up some of the most vital ethical sentiments taught by the Lord, and links them with the evangelical doctrine of righteousness, through faith.  It is the Gospel that makes possible and practical the sentiments of the Sermon on the Mount.  Paul makes the daring move in putting the sum and essence of the teaching of Jesus as the fruit of  the Gospel.  The doctrine of justification by faith is the true preface to the Sermon on the Mount.

Romans Chapter Twelve.

Chapter 12.   The Christian life is Beautiful.   The new life in its practical and social manifestation.  Christian ethics are social ethics, the manifestation of Christian love.

12:1-2.  Commitment and inward transformation.  Chapter 12 is remarkable for its fullness of compressed ethical instruction.  Though the Christian is no longer under law, he is not left without ethical counsel and direction.  Christianity contains a wealth of ethical direction.

           

The key to the fulfilment of these chapters is found in verse 1 to 2.  The Christian's personal consecration to God is the key to doing the will of God in every situation.  These chapters form an exposition of what Christian consecration means.  Consecration to God has social implications.  There is no dedication to God in solitariness.  The consistent teaching of all Scripture is that consecration is essential to service of God.  The servant of the Lord must be a consecrated man.  In the Old Testament the three outstanding offices were those of priest, king and prophet, and the matter of their consecration was always important.

           

12:1.     Sacrificial Consecration.   Paul begins the chapter with a personal appeal.  The verse is distinguished for the tenderness of the appeal.  "For love's sake I rather beseech," (Philemon v.9).  There is no high-pressure salesmanship and no thrashing or reproaching the saints.  He appeals to their better selves, the new selves in Christ.

           

"Mercies of God."  'Oiktirmon' (plural); pity, mercy, compassion.  The consideration of the compassion of God promotes trustful response and gratitude.  God's compassion is the manifestation of His grace, love and mercy in saving men.

           

"Present."  (Aorist tense).  'Parastemi', is translated, "yield" in 6:13,15,19.  Kelly defines it as "a thing done once for all, though of course, stamped on the entire Christian walk up to the last, according to the beginning."  Paul exhorts them to a definite act of consecration, but which (to use a Bultmanian phrase) must be constantly lifted to the level of decision.

           

"Your  bodies."  Compare 6:15, "present yourselves."  The same meaning may be intended in 12:1.  The body means the human personality or self in all its outward manifestation.  "The body signifies the reality of existence, the human person in the concrete manifestation of his life." (Lt.).

           

"A living sacrifice."  There is a contrast to the slain or dead sacrifices of the Old Testament, but in respect to the Christian life we note that he offers himself  to God as being alive from the dead (6:13) and as alive to God (6:11).  The new life given to us in Christ is for God and it belongs to Him.  Secondly, the Christian life is sacrificial, and it is a true witness to Christ's sacrificial death.

           

The "Living sacrifice."  Is holy; this emphasizes its consecration as especially belonging to God and rightfully His own.  Christians must live as those who are God's own people.  This is acceptable or well-pleasing to God.  For the Christian it is his reasonable service.  The word reasonable ('logikos') rational, spiritual.  "Latreia' or service includes both Christian worship and service.  There is a difference between worship to God and service to men; however, 'latreia' comprehends both.  The whole Christian life must be expressive of worship to God.  This is our spiritual worship, the exercise of a mind enlightened by the Spirit of God.  It springs from an inward conformity to the mind of the Spirit.  It is not the formal fulfilment of outward ceremonies, nor agreement with a philosophic or ethical principle, but is the life of service inspired by the sanctifying and life-giving action of the Spirit of God.

           

12:2.     Spiritual Metamorphosis.   Consecration involves separation.  There can be no spiritual transformation without separation and nonconformity to this age. That which comes not from spiritual change has no true spiritual worth.  The Christian must not be moulded and guided ('suschematizo') by this age or 'aion'.  The 'aion' of  the world considered from the standpoint of time, and as such, is transitory and fleeting.  Another word, 'kosmos' means either the physical world or the world of mankind.  To yield oneself to God is to break with the ways of  this age, whose god is Satan, (2Cor.4:4).  The love of money, power, luxury, ease and vain show, are the principles of this age, that are destructive to the spiritual life.

           

"Transformed."  'Metamorphoo' means transform, change in form.  It is a change that comes from within.  It is brought about by the renewal of our minds.  The Christian metamorphosis means a new way of living that springs from a new set of spiritual and moral values.  It is the will of God that stamps a thing as of real value.  The "world-values" of the Christian are not the fleeting ways of this age, but are determined by the purpose and will of God, who has pre-destined our conformity to the image of His Son.  The instrument of this transformation is the renewal of the mind.  See the use of 'anakainosis' in Titus 3:5.

           

There is a difference between mind ('nous') and body ('soma'), for while in both cases the meaning is "your person", the "body" stands for the person in his outward bearing, and 'nous' (mind) stands for the person in respect of his inner understanding.

           

"Prove."  'Dokimazo'.  The purpose of the great renewal of the mind is to discern and approve the will of  God, that it may be done.  The will of God is described as good, well-pleasing and perfect; it is the supreme will (the 'lema') that governs everything.  To submit to the will of God, is to acknowledge His interest and concern for our lives and our responsibilities to Him.  It must be the concern of the Christian to discover the will of God for all his activities in the Church and in the world.  In all the situations that confront him, whether religious, ethical and social, the Christian would discover the will of God.  Leenhardt prefers to take the words, good, acceptable and perfect, as the means by which we may discern the will of God.

           

12:3-8.   The Christian Life and the Fellowship of the Church.   He acknowledges that but for the grace of  God given him, he would not be distinguished for humility, and he would be forward to exalt himself.  All he was and had, he had received from God.  Paul may refer to his apostleship and mean that he spoke with full apostolic authority, was God's undeserved favour to him. 

           

Every man needs this exhortation, for high-thinking is a menace to the practical unity of the Church.  The Christian life calls for serious and hard thinking, for Christians should think out the implications of their faith.  But to think more highly of ourselves than we aught to does not promote mutual love.  All our thinking is to tend towards sober thinking.  Humility is basic to sober thinking.  It is the opposite of high-mindedness, but there must be balance, for Christians must have a reasonable and moderate estimation of their gifts.  The believer should not despise what has been given to him, but to value his gift, knowing that God has given to each some function in the Church.  But this means also a just appreciation of the capabilities and gifts of others.  The proper functioning of spiritual gifts in the Church, demands a sober estimate of ourselves and a generous appreciation of others.  The consideration that makes for sane thinking is that God has dealt to each man a measure of faith.  This unusual statement refers to the differing gifts that God has assigned to men, these gifts are received in faith, and exercised in faith.  In this chapter, gifts are from God, in 1.Cor.12, they are from the Spirit, and are designated spiritual gifts, but in Ephesians 4, gifts (gifted persons) are from the exalted Christ.

           

God has appointed to every man a measure of faith.  The gifts that men possess are not to be regarded as their own accomplishments, but that which is received in faith, functions in faith, and is for faith.  That it is a measure of faith, suggests that to each individual, there is a limit.  The next verse explains God's intention in this it is because we are members of one another.

           

That all gifts are from God does not exclude human co-operation.  Rather, the Christian must make the best of that which he has received.  The dedication he gives to God will mean especially the dedication of his measure of faith and the proper development of his spiritual capacities.  But always, there must be an awareness that all he has, he has received.  Christian thinking must be conditioned by the truth that we are members of the body of Christ.  Each must exercise his gift for the edification of the Church, and must know what God requires of him.  To each has been given a measure of faith, but to none a monopoly.

           

12:4.     "One Body."   The human body is one, but it has many members with differing functions.  Paul uses the human body as an illustration of unity in diversity.

           

12:5.   "Many Members."   The truth of the one body and its many and diverse members is a factor that makes for sober thinking.  There is a diversity of gifts in the Church.  The unity of the Church is enriched by such diversity.  The words, "one body in Christ" should be compared with 1.Cor.12:27, "ye are the body of Christ."  We belong to the Church because we belong to Christ.  These two things are inseparable.  The additional words, "in Christ" define the body as composed of members who are "in Christ".  The vital thing is our relationship to Christ.  Those who belong to Christ are His Body.  Paul does not think of the Church as "one body" in itself or apart from Christ, but it is His Body, as comprising His members.

           

If we think of the local church or the Church throughout the world, there is one body in Christ.  Here Paul writes to the Christians at Rome, who may have comprised several local gatherings, and he applies the principle of  the one body, "in Christ" to their local Church functions, yet he includes himself when he writes, "so we, who are many, are one body in Christ."

           

Christians are individually members one of another.  The doctrine of the one body in Christ maintains the dignity of the individual.  Indeed, one of the leading intentions of this doctrine is to teach us to care for each member of  the body of  Christ.  So the unity of the Christian community and the dignity and care of the individual members are maintained.  In Plato's concept of the state, the individual served only the purpose of the state, but in the Church, both the welfare of the individual as such and the care of the community as a whole, are deemed important.

           

12:6.     Differing Gifts.   The measure of faith apportioned to each one is now described as a gift or charisma.  The gifts here should be compared with 1.Cor.12.  There is no mention of the 'glossolalia' in Romans.  Such a gift may have had little appeal to the Romans.  The Greeks have a background of ecstasy.  But its absence in Romans is evidence that it was not the distinctive sign of possessing the Spirit, as the Corinthians thought.  The verse suggests a liberal and abundant bestowal of gifts.  Paul here mentions some of the chief gifts, which are most useful, but the inadequate exercise of them can be harmful.

           

Prophecy was a highly esteemed gift and Paul acknowledges its value.  The prophetic gift is to be exercised in proportion to (right relationship to, in agreement with) our faith.  It is the man's personal faith, rather than the rule of faith in the Church.  The man's personal faith in Christ, his understanding and appreciation of Christ must govern his prophetic utterances.  It is only as he speaks in agreement with and in measure with his faith in Christ that his utterances have authority.  The revelation that comes from the Holy Spirit will not be in disagreement with faith in Christ and the prophet must not mingle conjectures of his own with the Divine revelation.

           

It is sometimes argued that the Canon of the New Testament not being complete, the prophet filled the gap by making known revelations, divine mysteries and doctrines.  Such a scripture as Ephesians 3:5-6 bear witness to the contribution that the prophets made to the wealth of Christian truth.  However, there is little evidence to support the theory that they were a substituted for the New Testament, or for that matter, a temporary substitute.  The very wide use of the gift, and that it was open to be exercised by all, is against the theory that its fulfilment was to declare new doctrines.

           

Prophecy has been regarded as inspired preaching and especially the impromptu messages provoked by the presence of the Holy Spirit in the Church.  There is reason to think that New Testament Christians did not take "revelations” in such a restrictive sense as we do now.  But a fresh insight into the truth would also be covered by the term 'revelation'.  All this seems true, but some more distinctive function belonged to this gift.

           

Ernest Best has shown that it did contain an element of prediction, and the prophet foretold things about to happen, see Acts 11:27;  Rev.1:3,10,11.  They may have given counsel as to new ventures of the Church in missionary activity and other things, Acts.13:1-3.  Best suggests they may have delivered special messages in respect of trials and persecutions, sustaining the faith and hope of Christians.  The prophetic messages had the distinctive quality to make known to an individual the secret things of the heart.  The prophetic revelation was not a general denunciation of sin but uncovered the hearer's life, as when the life of the woman of Samaria was uncovered and she said, "I perceive thou art a prophet," Jn.4:19,  (see 1.Cor.14:24-25;  Lk.7:39).

           

12:7.     Service and Teaching.  The service here includes all kinds of ministry or service, but especially service or help given to the needy members of the Church as well as to others.

           

The work of the Teacher was highly esteemed in New Testament Churches.  His work was distinct from that of a prophet, for the teacher handled traditional truth in a methodical manner, so that his hearers could understand and remember.  He was the man with the word of knowledge, which he made relevant to his hearer's need.  (1.Cor.12:8).

           

12:8.     Various Gifts.   Exhortation or pastoral counselling included counsel, cheer, encouragement, consolation and moral strengthening.  It includes the word of counsel in the assembly meetings as well as the counselling and strengthening of individuals.  Christians need to be cheered and strengthened to action and to meet trial and suffering.  The exhortation that brings guidance and moral strength is constantly needed by believers.

           

Mention is made of giving as a distinct ministry.  It is the responsibility of all to give, but to men possessing wealth it is a stewardship especially given to them.  Two clear examples of giving are observed in the New Testament:- That of relieving the poor;  and that of supporting the Lord's servant in his work.

           

The man who gives must do so with liberality, R.V.  The word 'haplotes’ is elastic and capable of two meanings.  Firstly, liberally, generously, abundantly; secondly, with simplicity, frankness, i.e., without the motive of seeking one's glory.  It must be "with all your heart," N.E.B.  For the worthlessness of giving without love, see 1.Cor.13:3.  The helping of Christians in poor circumstances is an important ministry, but the brother so engaged is exposed to the temptation of seeking popularity and using his liberal giving to foster his position in the Church.  He must therefore give with simplicity and sincerity.

           

"He that ruleth."  So most translators, including N.E.B., give, "If you are a leader."  But the R.S.V., has, "he who gives aid."  Br. appears to favour this meaning in verse 8.   He gives two meanings to the word 'proistemi': Be at the head, rule direct; Be concerned about, care for, give aid.  The work of the leader in a church must include caring, supervising, aiding.  It is a ministry rather than an office.  It will include the work of leading, supervising and caring for particular activities in the Church.

           

This exhortation should be pondered by all who care and lead the various departments of Christian activity.  He who leads must do so with diligence.  The word, 'spoude' means eagerness, earnestness, diligence and zeal.  It also meant speed.

           

"Showeth mercy."   This may mean particularly the visiting of the sick widows, orphans, the aged and the needy.  It is a definite ministry.  Mercy means showing kindness and assistance.  The man in prison, the sick, the hungry and lonely, need kindness and help.  This must be done with cheerfulness.  The word, 'hilarotes'  means  cheerfulness, gladness, graciousness.  Compare our word 'hilarious'.  Lyoneet suggests, "radiant with joy."

           

Some take these five ministries as explaining the words of verse 7, "....ministry, let us give ourselves to our ministry."

           

12:9-13.     The Characteristics and exercise of genuine Christian love.  This passage underlines the purity, humility, enthusiasm, gladness, steadfastness and generosity of Christian love.  Mutual love is the regulating principle of Church life.  The good churchman is the man who walks in love.

           

12:9.     "Let love be without hypocrisy."   The word, 'anupokritos' means genuine, sincere, without hypocrisy.  Love discriminates between good and evil.  It is never lax in regard to evil, but loathes it.  The word abhor is 'apostugeo', hate, abhor.  It expresses a strong feeling.  Love is not sloppy sentimentalism, for genuine love is never without hatred of evil.

           

Barrett notes that, after the exhortation to genuine love, the rest of the paragraph contains participles used as imperatives.  Bt. finds parallels in Rabbinic writings to express direct commands, rules and codes.  He suggests a Semitic source originating in very early Christian circles.  Could it be that it goes back to the Lord Himself?

           

"Cleave."  'Kallao', "join oneself to and hold fast to."  Cling to that which is good.

           

12:10.  Brother love. :  We are to love one another as brothers.  There should be a warmth of mutual affection among the Christian brethren.  It is the Christian 'philadelphia'.  We are to be tenderly- affectionate to one another.  The word, 'philostorgos' is a strong affection, loving dearly, devoted, family-love, the love of near relations.  Christianity brings a new brotherhood to men, and they must be enthusiastic about this new sense of brotherhood.  There must be respect and reverence for each other, "in honour, preferring one another."  "In giving respect to one another, be prompt and forward."  (Phil.2:1-5).

           

The proneness to humiliate others, to knock them back and to make ourselves offensive to our brethren, greatly hinders the unity and progress of Church life.

           

12:11.   Enthusiasm.     The apostle now names certain qualities which must become the very atmosphere of the Christian life:

           

"In diligence not slothful."   'Spoude', dilgence, devotion, attentiveness.  "Okneros' is slothful, idle, lazy, indolent.  "When earnestness is needed, never be indolent."  Br. diligence or business of the A.V., marks not the species of activity, but the ardency that should mark all our work for the Lord.  Note the phrase in this paragraph that invokes zeal, warmth of feeling, and enthusiasm.  The Christian should not be lazy, but keen and enthusiastic.  "In zeal not flagging."  S+H.

           

"Fervent in spirit."   Fervent is 'zeo', boil, seethe.  It is used of water boiling vigorously.  "In spiritual matters, be ardent." (Schonfield).  "Maintain the spiritual glow." (Moffatt).  See Acts.18:25.  Spiritual matters must not be treated with luke-warmness, but with the moral enthusiasm that the Spirit of God inspires.  The meaning may be akin to Ephesians 5:18.

           

"Serving the Lord."   Spiritual fervency is not for empty display but for the service of the Lord.  The hurly-burly as well as the humdrum of toil is the best test of our zeal and earnestness.  "Be willing slaves to the Master." (Schonfield).

           

12:12.   Hope.   "Rejoicing in hope."  See 5:2,4-5.  The hope of glory cheers the heart.  The hope inspires rejoicing, and we are cheered by looking forward to the hope of glory.

           

"Patient in tribulation."  Our hope strengthens us to meet tribulation and tribulation deepens our conviction as to our hope.

           

"Continuing steadfastly in prayer."  'Proskartereo', "busy oneself with."  "Busily engage in."  See Acts 1:14; Col.4:2, where the same word is used.  Prayer must be the atmosphere of the Christian life.  It will enable us to live the Christian life enthusiastically.  It will sustain our hope through tribulation.

           

12:13.   Social service. Communication or contributing means to share.  A very needful exhortation at that time, and one of the greatest secrets of the power of the early Church.  Selfishness in this respect has been the cause of weakness in the history of the Church.

           

"Given to hospitality."  Or, "make a practice of hospitality."  An important practice in those days but still important for promoting mutual love and unity.  Open homes, given to hospitality, fulfil a real service in the Church.

           

12:14-21.      The endurance under trial which marks genuine Christian love.   The Christian must maintain the practice of love, though provoked.

           

12:14.   "Bless."   "Wish and speak well of."  See Matt.5:44; Lk.6:28.

           

12:15.   "Rejoice, weep."  A spirit of sympathy and oneness of feeling should exist among saints.  A sympathy based on respect, so that we can share their trials and joys; sympathy in all circumstances, is proof of genuine love.

           

12:16.   The humble mind promotes Unity.   Live in harmony with one another; see Phil.2:2; 4:2.  "Maintain harmonious relations." (D.Brown).

           

"Set not your mind on high things."   E.g., power, pre-eminence, wealth.  The love of such things destroys harmony among Christians.

           

"Condescend."  Or associate with humble folk, (Moffatt, R.S.V.), but the R.V. prefers the neuter, "things."  Humility is essential to harmony and unanimity in the Church, and among the people we live with.

           

"Don’t be wise in your own estimation."  Or as Schonfield, "Do not give yourselves airs."  A humble spirit is necessary for the practice of Christian love.  The Christian must beware of regarding himself as a superior person, whose opinions are correct.  Lt. writes that Paul is enjoining the attainment of mutual understanding on the plane of ideas.

           

12:17.   "Never return evil for evil."  But "take thought of what is noble in the sight of all men," R.S.V.  See Prov.3:4.   These verses are not to be confined to our conduct before Christians, but consider a wider circle, for the Christian must maintain an honourable standard before all men.  Noble and honourable behaviour will be recognized by all men.  Therefore, the Christian will have regard to that which is honourable to all.  Paul's words may also mean that to those things which all men esteem as honourable, the Christian give thought and exercise care not to offend.  The Christian must always follow the more noble line of conduct, not to retaliate and avoid spiteful conduct and a sullen attitude.

           

12:18.   As far as depends on themselves, Christians are to live at peace with all men.  Christians are to avoid strife, and do all that is in their power to promote peace, and when peace is broken, he does not seek revenge.  However, sometimes the maintenance of peace is not within our power.  For while the state of peace is a major concern of the Church, it cannot be "peace at any price."  The essential truths of the Christian salvation can never be jettisoned, neither are we at liberty to sacrifice the rights of others.

           

12:19.   "God's Wrath."  The wrath of which we once feared and from which the Gospel delivered us now working on our behalf.  We are not to insist on our own rights, but make room for God's wrath to come to our aid and to avenge our wrongs.  Lt. refers to 13:4, where wrath is used to denote the activity of civil rulers, who would generally intervene to protect the Christian.

           

The Christian need not take the matter in his hands to avenge, but leaving his cause to God, will be providentially avenged and recognizes the right of the civil power to avenge as the instrument of God's wrath.  See Lt.  When the state fails in this respect, God is greater than the ruling powers. He has ordained and will take up the cause of His people.

           

The quotation is from Deut.32:35.

           

12:20.  Malice must be conquered by kindness.  This is to carry out the Lord's injunction to love our enemies.  It has been said that while we may find it impossible to like our enemies, we are to love them.  This means to care for them and help them to a better understanding.  Christian love has a quality of deliberateness which overcomes evil with good.

           

"Burning Coals."  (Prov.25:21).  The enemy will be moved to regret and shame by our kindness.  The sentiments of repentance will burn like hot coals on his head, so that he shall not be able to resist, but will be overcome.

           

12:21.   The active exercise of love is a power to overcome evil.  The quality of love here stressed is that of kindness.