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The Book of Romans Chapter Twelve
Preface
This chapter begins the practical portion of Paul’s letter to the saints in Rome. He divided several of his letters into two major sections, a doctrinal portion and a practical one. He followed that pattern in Ephesians and Colossians, along with this epistle, though the doctrinal segment in this letter is more than twice as long as the practical; whereas, they are about equal in the others.
Here he takes up the issue of practical righteousness; or, to put it another way, righteousness that is practiced. Starting in this chapter (12) and running through the thirteenth verse of chapter fifteen, he addresses the Christians responsibility to be righteous in regards to (1) one’s self, (2) the Church — the Body of Christ — as a whole, (3) society, (4) government, and (5) individual believers.
The practical guidelines and advice proffered in the remainder of this letter, which deals with a believer’s faithfulness and perseverance in “divine good works” are directed toward the salvation of one’s soul, as apart from the salvation of one’s spirit, which is a prior and completed (permanent) transaction based upon the sacrifice of Christ on the cross and is obtained (apprehended) by the individual with a decision of faith alone in Christ alone.
Romans 12:1, 2 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.
Paul transitions from his doxology in the latter part of chapter eleven, in which he extols the magnificence of God and which provides foundation, to his plea to the Roman saints to be personally righteous. He implores them specifically upon the basis of the “mercies” of God (using the Greek word oiktirmon, rendered “compassion” in 2 Corinthians 1:3; Philippians 2:1; Colossians 3:12, and “mercy” in Hebrews 10:28), which had been described in detail in the first eleven chapters of this letter.
The readers of Paul’s epistle were likely well-grounded in the Jewish sacrificial system, which practice was intended to embody faith (in God’s Word) and obedient expression of faith by the Jewish worshipper. Calling on this familiar typology or symbolism, Paul exhorts his readers that their only “reasonable service,” a Greek phrase that may also be translated as “spiritual worship,” was to “you present [their] bodies a living sacrifice, holy, acceptable to God.
Christians, whom are permanently indwelt by the Holy Spirit and thereby (each one) being the “temple of the Holy Spirit” (1 Corinthians 6:19, 20), are indeed “believer-priests” (1 Peter 2:9) who at the very least owe and should submit to God their ambassadorial service (2 Corinthians 5:18, 20), their praise (Hebrews 13:15), and their activities (Hebrews 13:16). Paul’s expression, “present your bodies a living sacrifice, holy, acceptable to God,” is one representing the totality of one’s life in both thoughts and deeds. But in contrast to Old Testament sacrifices, the believer is a “living sacrifice” that is to be “holy” and “acceptable” (lit. “well-pleasing”) to God. A believer’s offering of his total life as a sacrifice to God is sacred service and his finest “spiritual worship” of God.
The doctrinal relationship between the OT economy and NT Christianity relative to the priesthood is most clearly portrayed in the epistle to the Hebrews. . . . All in Christ are priest, though not called priests individually. . . . As the priests of the OT washed at the laver before being consecrated for their work in the holy place, All Christians are urged to draw near to God having “hearts sprinkled from an evil conscience, and bodies washed with pure water” (Hebrews 10:22; cf. Exodus 29:4; Leviticus 16:4). (Wycliffe Bible Dictionary, Hendrickson Publications, 2000, Earl S. Kalland, Th.D., Dean of the Conservative Baptist Theological Seminary, Denver, CO)
Such an offering of one’s body as a sacrifice to God represents a complete change in lifestyle, involving both negative and positive aspects of the spiritual life. As to the negative, a believer is not to be “conformed to this world [“age”],” i.e., to the lifestyle of this world system of pride, greed, and immorality (Galatians 1:4) — stated thusly in 1 John 2:16: “For all that is in the world — the lust of the flesh, the lust of the eyes, and the pride of life — is not of the Father but is of the world.”
And as to the positive, a believer is to be “transformed by the renewing of [his] mind.” The Greek word for “transformed” is in the present passive imperfect tense, which is then to be understood as “keep on being transformed.” The Greek word is metamorphousthe, which is where the English word “metamorphosis” is derived, indicating a total change from inside out (cf. 2 Corinthians 3:18). And the key to this change is the “mind,” (Gk: noos), which is the control center of one’s attitudes, thoughts, feelings, and actions (cf. Ephesians 4:22-24). The following illustrates how this is accomplished.
There are at least three practical components necessary in conducting the priestly function of “offering one’s body to God as a living sacrifice.”
There is only one way that this may be accomplished, which is by means of the continual feeding upon (absorption of) Bible doctrine under the tutorage of the Holy Spirit through the personal study of God’s Word and exposure to various pastor-teachers (John 15:26; 16:13; 1 John 2:27; Ephesians 4:11; Matthew 28:20; Colossians 1:28). Just as God spoke in times past through individuals, today He has left us a more complete and sure living Word, which alone will transform us by the renewing of our minds (Psalm 119:105; John 1:1, 14 [1 Peter 1:23]; Ephesians 6:17; 2 Timothy 3:16; Hebrews 4:12; 2 Peter 1:19-21).
The above will keep the believer pure from the influences of the world, i.e., he will not be “carnally minded” or “live according to the flesh” as Paul mentioned in Romans 8:5, 6; and therefore he will be contributing to the salvation of his soul. As the Christian is renewed and experiences a continuous spiritual metamorphosis of his person, he then discovers what God’s specific will is for him, and this pleases God.
Romans 12:3-8 For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another. Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.
In these verses Paul provides advice for the believer and his relation to the Church, the Body of Christ. All believers are spiritually “in Christ” and compose His body of which He is the Head (Romans 12:5; 1 Corinthians 10:17; 12:12, 20, 27; Ephesians 1:23; 4:16, 25; 5:23, 30; Colossians 1:24). As such, and sense the members exist to serve the body and not the reverse (i.e., the body the members), it is foolish and spiritually counterproductive for any member to think he is more important than any other member. The truth is that each believer is spiritually and permanently linked to one another. One cannot be complete without the other.
The analogy used is the human body, which has many members, yet each one has a unique role to play. The health and welfare of the body as a whole depend on the proper functioning of each member. God would have each believer to put pride aside and with sober (serious) thought understand that he has been given a measure of faith, which God expects the believer to use in all humility for God’s glory and pleasure. Any gifts a believer may have are grace-gifts from God and are not for selfish use or display, but strictly for the good of the “body.” In fact, no gift is self-sufficient and none is unnecessary. The believer can realize this only when he soberly contemplates his abilities and position in God’s creation and the Body of Christ as he studies what God says on the matter (His Word).
If Christians would just realize that they belong to one another and are inseparably linked now and throughout eternity, they might be more inclined to heed Christ’s instruction to love one another (John 13:34; 15:12; 1 John 3:11; 4:21).
Paul then gives instructions for the use of certain gifts; although he does not name all the possible gifts — the list is suggestive rather than exhaustive. God provides gifts to each member of Christ’s body in accordance with His grace, and each member is responsible for using his particular gift or gifts (abilities) as a good steward. In fact, each believer would do well to review a companion passage by Paul from his First Corinthian epistle, as follows:
There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all. But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills. For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body--whether Jews or Greeks, whether slaves or free--and have all been made to drink into one Spirit. For in fact the body is not one member but many. If the foot should say, "Because I am not a hand, I am not of the body," is it therefore not of the body? And if the ear should say, "Because I am not an eye, I am not of the body," is it therefore not of the body? If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, where would the body be? But now indeed there are many members, yet one body. And the eye cannot say to the hand, "I have no need of you"; nor again the head to the feet, "I have no need of you." No, much rather, those members of the body which seem to be weaker are necessary. And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it. Now you are the body of Christ, and members individually. (1 Corinthians 12:4-27)
The point is that each member of the Body of Christ (the Church) is no less or more important than any other member. Yes, some will have the limelight, but most will not. Yet in God’s sight each one is just as important as the other. If the truth be known, many who have been given a gift that places them in a leadership position often cannot handle such responsibility without surrendering to pride. When this occurs, all fruit that proceeds from the exercise of the gift becomes tainted in regards to any future recognition (rewards) is concerned when the believer appears before the Judgment Seat of Christ. When a Christian spiritually weakens, it is primarily because of pride. It is pride that is the foundation for all other sins (Proverbs 6:16-19; 11:2; 16:18; 18:12; 21:4). Once pride takes hold, a Pandora’s Box of other sins can result, that unless are confessed and forgiven, will cause the believer to stand before Christ one day in utter shame as he is denied a position as a “firstborn son” to co-rule with Christ during the Messianic Era (Kingdom Age).
Paul lists seven specific grace-gifts that deserve comment.
Romans 12:9-13 Let love be without hypocrisy. Abhor what is evil. Cling to what is good. Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; not lagging in diligence, fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; distributing to the needs of the saints, given to hospitality.
Paul continues with advice primarily regarding the treatment of the brotherhood in Christ in verses nine through thirteen, and then expands outward to society as a whole in verses fourteen through twenty-one. In this passage he stipulates several characteristics that should identify every child of God.
This speaks of the highest form of love. The Greek word is agape, which is a totally unselfish and genuine love that is given by the Holy Spirit (5:5) and is the type of love that God has for mankind, as seen in John 3:16. Such love is to be administered without “hypocrisy” (Gk. anypokritos) — sincerely, truthfully, with no personal gain in view — also used of love in 2 Corinthians 6:6; 1 Peter 1:22, of faith in 1 Timothy 1:5; 2 Timothy 1:5, and of wisdom in James 3:17).
As one is filled (controlled) by the Spirit of God (Ephesians 5:18-20 [which a companion Scripture — Colossians 3:16, 17 — indicates is letting “the Word of Christ dwell richly in the believer], he will indeed abhor or hate evil. Abstain from every form of evil (1 Thessalonians 5:22). Hating various forms of evil (sin) is prolific in Scripture, e.g., Psalm 97:10; 119:104, 128, 163; Proverbs 6:16-19; 8:8:13; 13:5; 28:16; Hebrews 1:9; Revelation 2:6, etc.).
And the reverse of hating evil is to cling to that which is good (Psalm 37:27; Isaiah 1:17; Hebrews 12:14; 1 Peter 3:11; 3 John 1:11).
The relationship between believers should be one of kindness and affection, administered with “brotherly love” (Gk. philadelphia), the type of fraternal love that often is between members of a family for, in fact, all believers are members of the same spiritual family.
A Christian should prefer to see others honored. Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem [regard, value] others better than himself (Philippians 2:3).
The KJV opens verse eleven with “Not slothful in business,” which does not convey the correct meaning. The adjectives used in this expression modify one’s service for the Lord. Such service is to be in earnest and energetic, i.e., it is to have the highest priority in a believer’s life — reflecting an attitude of enthusiasm, to be lively in nature, and with meticulous attention to detail.
The hope of the Christian is the confident expectation of future events, guaranteed to him in terms of eternal verities (eternal life) on the basis of the sacrifice of Christ, and promised to him in terms of messianic verities (co-ruling with Christ) during the Kingdom Age on the basis of “overcoming” (persevering in faithfulness and divine good works, which will be realized at the Judgment Seat of Christ). The person of Christ is the foundation for all Christian “hope” (5:2-5; 1 Peter 1:6-9).
A believer who in fact lives diligently and fervently lives for the Lord under the control of the Holy Spirit will suffer tribulation (Gk. thlipsis), which means affliction and persecution for one’s beliefs and actions. Scripture declares that those who live for Christ will indeed experience suffering in this lifetime (John 15:20; 16:2; 17:4; Acts 14:22; 2 Timothy 3:12; 1 Thessalonians 3:3; Revelation 2:10); but it also promises that such suffering, which indicates that one has remained faithful to Christ, will result in ruling with Christ during His days of glory, i.e., during the Messianic Era or Kingdom Age (2 Timothy 2:12).
Pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you (1 Thessalonians 5:17, 18). Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints (Ephesians 6:18). Continue earnestly in prayer, being vigilant in it with thanksgiving (Colossians 4:2). Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth (1 Timothy 2:1-4).
The early Church was especially keen in this area. This characterized the Jerusalem church (Acts 2:44, 45; 4:32, 34-37). It also motivated the local church in Antioch (Acts 11:27-30) and the attention of the apostle Paul (1 Corinthians 16:1-4; 2 Corinthians 8-9; Romans 15:25-27).
Literally, this means “pursuing friendliness to strangers,” which if done in the spirit of genuine agape-love and unselfishness, will be the most attractive form of witnessing for one’s Savior.
Romans 12:14-21 Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay," says the Lord. Therefore "If your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing you will heap coals of fire on his head." Do not be overcome by evil, but overcome evil with good.
The final verses in this chapter not only deal with a believer’s relationship with those in the Church, but also with all mankind (society). And the instruction laid down here goes against the grain of emotions that normally emerge from those who are persecuted. In brief, Paul’s instruction mirrors his Savior’s instruction to “do unto others as you would have others do unto you (Matthew 7:12; Luke 6:31), the “Golden Rule.” Such will reflect many of Paul’s immediately preceding instructions, e.g., to love, to be kindly affectionate, and to prefer others rather than self.
Such behavior gives no room for vengeance or “returned” hatred (repayment of evil); rather, it reflects an attitude of genuine humility where there is no room for pride. Believers are to bless those who curse them and to show genuine compassion (empathy) with those who both weep and rejoice. It is a behavior that seeks peace with all men. It is a behavior that will make offenders both ashamed and sorrowful. It is a behavior that will attract others to Jesus Christ. |