VI. Righteousness Practised; Application, Service (12:1 - 15:13)
A. In Relation to Ourselves, 12:1,2 B. In Relation to the Church, 12:3-8 C. In Relation to Society, 12:9-21 D. In Relation to Government, 13:1-14 E. In Relation to Other Believers, 14:1 - 15:13
ch. 1-8 were Doctrinal, explaining the doctrines (teachings) of
Justification by faith (ch. 1-5), and
Sanctification by faith (ch. 6-8).
ch. 9-11 were Dispensational, explaining God's dealing with Israel, during a period of time when most of the Jewish nation rejects the Gospel of Christ.
ch. 12-16 are practical, explaining the Duty of the Christian.
This is the second 'practical' section, where teaching is applied directly to everyday living.
ch. 6-8 (re: Sanctification) focused on Christian Character - the inner man: who he is.
ch. 12-16 (re: Duty) focuses on Christian Conduct - the outward man: what he does. [McGee]
12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service.
12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.
I beseech you therefore, brethren...-
beseech - GK=parakaleo, to call upon, to encourage, to admonish.
Paul does not 'command', because the believer is no longer under the principle of Law.
Rather, he expects that his brethren (ie., those who have become sons of God by faith in Christ) will be moved to serve the Lord, in response to His Grace toward us.
...by the mercies of God...- The plural form of the word, denotes 'abundance of mercy'.
These mercies have been Paul's subject from Rom 3:21 through 11:36.
They include the solemn facts of 'election and hardening', and of 'breaking off and grafting in', because the end of all is 'mercy upon all' (11:32). [adapted from Stifler]
These mercies moved Paul to worship (11:30-36). Likewise, they ought to move us.
As the OT worshipper brought a sacrificial animal to the Temple, we ought to present ourselves as a sacrifice, to be totally consumed in service to God.
that ye present your bodies...-
By 'your bodies', he means 'your total personalities'. ''The body is the instrument through which we express ourselves. The mind, the affections, the will, and the Holy Spirit can use the body.'' cp. 1Cor 6:20; Php 1:20; 2Cor 4:10; 1The 5:23 [McGee]
...your bodies: a living sacrifice, holy, acceptable unto God...-
These are not qualities that we are to produce or develop within ourselves.
Rather, these qualities are the result (A) of Justification by faith in Christ (6:11-13), and (B) of Sanctification by the Holy Spirit's continuing work within us (8:9-13).
By Grace, we are now 'alive unto God' (no longer dead in our sins), and holy (set apart unto Him), and therefore, acceptable before Him.
...which is your reasonable {GK=logikos, rational} service.-
'Service' is GK=latreia, the service of a hired man, the service of a priest (in the Tabernacle, cp. Rom 9:4; Heb 9:1), worship.
In contrast to ritual worshippers, who do what tradition says they must do...
In contrast to sacrificial animals, who are unwitting participants in worship...
Our worship is to be the reasoned response to His mercies shown to us. We serve Him with our whole heart and mind, with a clear understanding of our debt and of God's provision. cp. Joh 4:23,24; 2Cor 5:14,15
And be not conformed to this world...- cp. 1Joh 2:15-17
its dominination: by the evil one (rejecting the rule of Christ). Joh 14:30 [Stifler]
conformed {GK=suschematizo, to be fashioned or shaped like something else}- This word relates to external appearance, rather than to essential substance of character.
but be ye transformed {GK=metamorphoo, to be changed in essential character (inward substance)}.
The root word {GK= morphe, form, substance} is used of Christ, who was in His essential character 'God', and took upon Himself the essential character of a 'servant'. Php 2:6,7 The prefix 'meta' denotes 'change'. By God's Grace, the believer's inner nature is transformed from that of a 'slave to sin' to that of a 'son of God'.
by the renewing of your mind...
Cp. this word for 'mind' as used previously in Romans -
- - 1:28 - the natural mind is perverted
- - 7:23,25 - the spiritual mind is defeated
- - 11:34 - the mind of God, perfect in wisdom & knowledge, determines His Will.
the renewing- This word is trans. 'regeneration' in Titus 3:5 (its only other NT occurrence).
This renewing is not our doing. It is not a process of 'self-improvement'. Rather, it 'continues what the single act of regeneration, done once for all, begins (2Cor 4:16).' [Stifler]
This renewing is a real change in the thought process of the believer. cp. Psa 51:10 This change is accomplished within us, by the Holy Spirit, as we yield to Him (allowing Him to do His work). cp. 2Cor 3:18; Gal 5:16; 1The 5:19; Eph 4:22-24
that ye may prove {GK=dokimazo, test, examine, approve, demonstrate}... the Will of God.-
The Will of God, which expresses the perfections of the mind of God, is already ''good {ie., beneficial in purpose}, acceptable {ie., well pleasing to God}, and perfect {ie., complete}''.
As His Spirit renews our minds, and our thinking is brought into harmony with His, believers grow in understanding and appreciation of the wisdom of His Will. Our lives, in loving submission to Him, witness our approval of His ways with us, and demonstrate to the world the rightness of His Will. cp. Rom 8:27,28; 1The 4:3; 5:18; Heb 10:36; 1Pet 2:15; 3:17; 4:2,19 The remaining chapters of this epistle discuss practical aspects of living according to God's Will. cp. Eph 5:1-21
VI. Righteousness Practised; Application, Service (12:1 - 15:13)
12:3 For I say, through the grace given unto me, to every man that is among you, not to think [of himself] more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
12:4 For as we have many members in one body, and all members have not the same office:
12:5 So we, [being] many, are one body in Christ, and every one members one of another.
Paul begins with a warning ''to everyman that is among you'' (ie., to all believers).
'not to think of himself more highly than he ought to think'.- This is startling.
Within the last five verses, we have considered the unfathomable wisdom & knowledge of God (11:33-36), and acknowledged our need to be submitted to and in harmony with His mind (v.2). Yet, already our tendency to pride is in evidence. How easily we turn our gaze from the Lord to gloat in what we think we know, and in our own supposed superiorities over other believers.
but to think soberly {ie., rightly}, according as God hath dealt to everyman the measure of faith...-
The believer, who thinks rightly, acknowledges and submits to the authority of God, and joyfully fills the place assigned to him in the 'body of Christ' (the Church).
Just as my mind and will is expressed through my body, so, the mind of Christ (not my mind) is to be expressed through His Church. cp. 1Cor 12:12-27
Consider this outline (drawn from Rom 12:4-8 and 1Cor 12:12-31), [by Adrian Rogers]
The Body of Christ --
A Manifest Person - The Person of Christ is made known through His Body.
A Ministering Purpose - The purpose of the Body is to serve the Person of Christ.
A Motivating Power - The Person can be revealed only through a Body that is alive.
A corpse cannot express the will of the person.
The life of a man's body is in the spirit of a man. The life of Christ's Body is in the Holy Spirit.
A Mutual Purpose - All of the parts of the Body must work together for Christ's purposes.
If the members are in conflict, cut off from one another, or cut off from the Head, the Body becomes a grotesque monster.
many members in one body, and all members have not the same office {ie., function}-
It is God who places each member in the position of His choosing.
Each member's assignment depends of 'the measure {GK=metron, a measured portion} of faith' (v.3b) which may include both the degree of maturity in the faith, and the amount and type of gifting for a specific task. These qualities are 'dealt' {ie., distributed} to individuals at God's discretion. cp. 1Cor 12:4-11
Paul refers humbly to his assigned place of authority in the Body as 'the grace given unto me'. cp. v.3a; 1Cor 12:28-30
12:6 Having then gifts differing according to the grace that is given to us, {cp. 1Cor 4:7} whether prophecy, [let us prophesy] according to the proportion of faith;
12:7 Or ministry, [let us wait] on [our] ministering: or he that teacheth, on teaching;
12:8 Or he that exhorteth, on exhortation: he that giveth, [let him do it] with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
having...gifts {GK=charisma, gifts of grace, gracings} differing {GK=diaphoros, varying in kind}...-
God gives each member unique and 'excellent' {an alternate meaning of 'diaphoros'} equipping for the place of service designed for him. cp. Eph 4:7-16; 1Cor 12:28
Among these roles are (this list is representative, not exhaustive):
prophecy {the word is composed of GK=phema, to speak; and the prefix GK=pro, forth}-
In scripture, this role is not primarily 'fore-telling', but 'forth-telling'. The 'prophet' is to 'proclaim' what God has revealed. The one who proclaims God's Word is to do so 'according to the proportion of faith'. ie., he is not to go beyond what he knows to be God's Word. cp. 1Pet 4:10,11
ministry {GK=diakonia, service}- This word is used of many types of service. Examples:
Paul's 'office' as an apostle (Rom 11:13), the office of 'deacon' which was originally to serve the temporal needs of widows (Acts 6:1-6; 1Tim 3:8-13), the general 'ministry' of preaching and teaching (Col 4:17; 1Tim 1:12), the 'service' of financial assistance (Rom 15:31), and the general assistance that a former slave could have 'ministered' to Paul (Phm 1:13). Whatever the role, the minister is to tend to his work faithfully.
teaching {GK=didaskalia, instruction of doctrine}-
The teacher set forth foundational truth from the Scriptures (2Tim 3:10,16), so that believers might discern truth from error (2Tim 4:2,3; Eph 4:14).
Paul excercised an aspect of this role in v.1- 'I beseech {exhort} you, brethren'. cp. 1The 2:3,4
giving... let him do it with simplicity {ie., without pretense, without hypocrisy} -
All can have a part in financial giving. Some may be spiritually gifted to give by faith, beyond what would seem their reasonable ability. (cp. Luk 21:1-4; 2Cor 9:6-11; Acts 4:32 - 5:11)
he that 'ruleth' {GK=proistemi, to superintend, to preside over}-
Since members of the Body do not 'rule' over one another, Paul probably has the role of 'elder' in mind. cp. 1Pet 5:1-4
he that 'shows mercy' {ie., who has compassion upon those in difficulty, and assists them}
VI. Righteousness Practised; Application, Service (12:1 - 15:13)
C. In Relation to Society, 12:9-21
( The emphasis is toward believers in v.9-16, and toward all men in v.17-21. )
12:9 [Let] love {GK=agape} be without dissimulation {ie., without hypocrisy}.
This statement is the anchor for the remainder of the chapter.
Each of the following lines contributes an element of the composite picture of what living according to love looks like. Love is to be at the heart of our relationships with other believers and also toward the unsaved.
which also concludes a discussion of the Body's many members, which must be in union, though they are diverse (cp. 1Cor 12:28-31). 1Cor 13 defines love and describes its attitudes. The passage before us applies love in difficult situations and describes its actions.
There is no room for 'simulated' or feigned love, which is little more than disguised hate.
'Agape' love is unselfish, ready to serve, and seeks God's Will for its object even at great cost.
Abhor {ie., hate intensely} that which is evil; cleave {ie., cling} to that which is good.
Love must not be without discernment. Love cannot be passive toward evil. Rather, it is moved to speak out and take a stand against that which is wrong or harmful.
12:10 [Be] kindly affectioned one to another with brotherly love;
'Kindly affectioned' is GK=philostorgos, lit., family affection; ie., the love between parent and child (the negative form of this word was used in Rom 1:31).
'Brotherly love' is GK=philadelphia, lit., the affection between brothers.
We are to ''love the brethren in the faith, as though they were brethren in blood.'' [McGee]
Note that both of these words incorporate another GK word for love: 'phileo', affection.
'Phileo' love cherishes its object above all else, is characterized by constancy and tenderness, and seeks 'the best' for its object.
Phileo love and Agape love should be in agreement (v.9 and 10 are meant to amplify each other).
But they can be in conflict, when we fail to reconcile 'God's will' with what is 'best' for the loved one.
eg., contrast: Joh 12:25 (The 'phileo' of life, seeks the best in life.), with 1Pet 3:10 (The 'agapao' of life, seeks God's Will before life.) Peter's rebuke of Jesus illustrates phileo love that is out of sync with agape love (Mat 16:21-23).
in honour preferring one another; {ie., preferring one another in honor;}
ie., not claiming honor for myself, but not failing to honor others.
12:11 Not slothful in business {lit., 'diligence', same word in v.8b};
This does not relate to secular livelihood, but to the level of energy invested in the Lord's service. Luther translated this as ''In regard to zeal, be not lazy.'' [McGee]
fervent {GK=zeo, lit., boiling with heat, ie., full of zeal} in spirit; serving {GK=douleuo, serving as a bondslave of} the Lord;
ie., with every aspect of my character and conduct given over to please Him.
12:12 Rejoicing in hope; {cp. Rom 8:17-25} patient in tribulation {or, 'enduring affliction'}; {cp. 1Pet 1:3-9}
continuing instant {or, continuing steadfastly} in prayer;
Persistence in prayer is possible because of faith which looks, beyond unanswered prayer, to Him who hears whatever we ask according to His Will. Eph 6:18,19; Php 4:6,7; 1Joh 5:14,15
'' 'Hope... tribulation... prayer.' These three make up the bulk of many a Christian life.'' [Stifler]
12:13 Distributing to {GK=koinoneo, partaking in common with} the necessity of saints; given to {GK=dioko, lit., pursuing} hospitality.
ie., actively seeking those with whom we might share.
12:14 Bless them which persecute {GK=dioko, pursue, drive away} you: bless, and curse not.
The repetition of 'bless' is emphatic... even more so, when coupled negatively with the opposite. Our Lord is our example. Luk 23:34
12:15 Rejoice with them that do rejoice, and weep with them that weep.
''The world's motto is: 'Laugh and the world laughs with you; weep and you weep alone.' '' [McGee]
No wonder the world takes notice, when believers love one another. Joh 13:35
''The mother enters into the innocent joys of her children and is grieved in their sorrows, for she is one with them and loves them. [Likewise,] believers are 'members one with another' (v.5).'' [Stifler]
Jesus wept with Mary and Martha, though He knew their tears would be turned to joy. Joh 11:35
12:16 [Be] of the same mind one toward another.
This exhortation is not for uniformity of thought, but rather, for humility toward one another. cp. Php 2:1-5
Mind not high things, {cp. v.3; Mark 10:42-45} but condescend to {lit., be carried away with} men of low estate.
This is not 'stepping down to their level' while holding one's nose. But being drawn to them, as to the beauty of a rose. The rose by the dusty wayside is as sweet as the rose in the king's garden. ''Christ in helping one lowly woman was so 'carried away' that He had no desire to eat (Joh 4:31,32).'' [Stifler] cp. Jam 2:1-9
''Self-conceit, too high an estimate of oneself, is a chief hindrance to the duties enjoined above...
The man who is 'above' doing what Christ did for men is far beneath His approval.'' [Stifler]
12:17 Recompense to no man evil for evil. {cp. v.14; 1Pet 3:9}
Provide {lit., take thought beforehand to ensure} things honest in the sight of all men. {cp. 2Cor 6:3}
12:18 If it be possible, as much as lieth in you, live peaceably with all men.
''Seek peace. The other party may not yield, but let it be no fault of yours if he does not. You are not guiltless until you have exhausted every means to bring about reconciliation. How could church quarrels flourish if men heeded this?'' [Stifler]
12:19 Dearly beloved, avenge not yourselves, {cp., v.14,17}
but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord. {quotes Deu 32:35,43}
The context of the quoted passage: God allowed judgment upon Israel for forsaking their Rock, but promised to judge their oppressors when His people repented and returned to Him.
God's people can afford to 'allow space' for God's Wrath to be revealed.
He will deal with all who oppose His Word and oppress His children.
The Father requires His children to bring their case to Him for judgment. His wisdom, perspective and authority are above ours. We appeal to Him and trust Him to settle all accounts. cp. Psa 94:1-3
12:20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. {quotes Prov 25:21,22; cp. Mat 5:44}
Kindness, conferred upon an enemy, either -
convicts him of sin, and leads to his repentance, or
adds fuel to his future judgment by God.
Compare the potential effects of ''coals of fire'' -