Romans Chapter 12

"In this final main section of the body of the letter. Paul shifts his focus from instruction to exhortation; from "indicative" to "imperative." Commands are rare in chapters 1-11. Of course, Paul would have been the first to emphasize that all he teaches in Romans has an eminently "practical" significance. For if we take to heart the truth of the gospel that he has presented, we will have a transformed world-view that cannot but affect our live in uncounted ways. Paul has made this clear already in chapter 6 where he shows how our union with Christ in His death and resurrection leads to our "walking in newness of life" (v.4) and demands that we "present ourselves to God as those who are alive out of the dead" (v.13). But Paul knows that it is vital to flesh out these vital principles about the transforming power of the gospel. This he does in 12:1-15-13, as he urges Christians to manifest the power of the gospel in specific areas of day to day life. Romans 12:1-15:13 is therefore integral to the letter and its purposes. It is not an appendix, a last-minute "add on" relatively unrelated to the real - theological- heart of the letter." (Moo, p. 744)

"In other letters addressed to congregations, Paul follows the same course as he does here and leaves the admonition concerning the Christian life, to the last. So he begins with the fundamental transformation and then marks the range of his first admonitions; the Christian as a member of the spiritual body created by faith in Christ (12:4,5). He shows the Christian among Christians. In the grand section chapters 6 to 8 the great fundamentals of the Christian life have already been fully presented as the results of the righteousness of God apprehended by faith. There we are shown as such results: newness of life and salvation (chapter 6); deliverance from the law (chapter 7); guidance of the Spirit (8:1-17); consolation of hope, etc. (8:18-39) The present section, concerning the details of this life might have followed at once, but Paul chose to insert the intervening sections as to how the mass of Judaism lost God's righteousness by unbelief, and how God shaped His plans accordingly. How justification by faith governs this life in its details is thus reserved for the last and is unfolded with proportional fullness. By placing this portion with its details last Paul helps to round out the great subject of the letter even formally in an excellent way." (Lenski, p. 744)

Verses 1-2
Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God - this is your spiritual act of worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is - his good, pleasing, and perfect will.

"Therefore, I urge you, brothers..." - The conjunction "therefore" (Greek - "oun") marks the transition to the next segment of the letter grounding the exhortation which is to follow firmly on the theology of justification by grace which has preceded it. The reference to "God's mercy" indicates that the link is not merely to the paragraphs which concluded chapter 11. Lenski is correct to assert - The "oun" reaches back much farther." All that which God in his gracious compassion has done to establish our justification becomes the basis for that which now follows. Sanctification must always be recognized as the result of justification. To view sanctification, even to the slightest extent, as a contributing factor in justification is to overthrow the grace of God in favor of human works. Paul addresses the entire congregation in Rome, both Jews and Gentiles, with the fraternal salutation "brothers." The verb is most significant - "I urge you" (Greek - "parakaleo"). The Greek term means to exhort and encourage from the perspective of mutual concern and love. It sets the tone for all that is to follow. This is neither a threatening demand nor a command of the law. This is evangelical persuasion in contrast to legalistic coercion. Martin Luther notes the fundamental theological importance of this distinction in an Epiphany sermon on this text. The Reformer's forceful language is indicative of the profound significance of this point for the Christian faith and life:

"Paul does not say, "I command you." He is preaching to those already godly Christians through faith in the new man; to hearers who are not to be constrained by commandments, but to be admonished. For the object is to secure voluntary renunciation of their old, sinful, Adam-like nature. He who will not cheerfully respond to friendly admonition is no Christian. And who attempts by the restraints of law to compel the unwilling to renunciation, is no Christian preacher or ruler; he is but a worldly jailer. A teacher of the law enforces his restraints through threats and punishments. A preacher of grace persuades and incites by calling attention to the goodness of God. The latter does not desire works prompted by an unwilling spirit, or service that is not the expression of a cheerful heart. He desires that a joyous, willing spirit shall incite to the service of God. He who cannot, by the gracious and lovely message of God's mercy so lavishly bestowed upon us in Christ, be persuaded in a spirit of love and delight to contribute to the honor of God and the benefit of his neighbor, is worthless to Christianity and all effort is lost on him. How can one whom the fire of heavenly love and grace cannot melt, be rendered cheerfully obedient by laws and threats? Not human mercy is offered to us by divine mercy and Paul would have us perceive it and be moved thereby." (Lenker, VII, pp.11-12)

The apostle links the congregation's response to "God's mercy." The Greek noun is actually plural - "God's mercies" - thus indicating everything that God has done on behalf of His people. "In that phrase Paul sums up the creative and transforming power of the Gospel of God as he has been proclaiming it in the first 11 chapters of the letter." (Franzmann, p. 216) Charles Hodge summarizes: "All the doctrines of justification, grace, election, and final salvation, taught in the preceding part of the epistle, are made the foundation for the practical duties enjoined in this." (Hodge, p. 393) The preposition "in view of" (Greek - "dia") explains the basis for or the source of the exhortation. God's undeserved love toward us in Christ is not only the foundation for our sanctification, it is the present empowerment which enables us as Christians to live in a manner consistent with the will and Word of God.

"To offer your bodies as living sacrifices, holy and pleasing to God." - Paul effectively uses sacrificial imagery to express the reality of the Christian life. While the Old Testament sacrificial system was rendered obsolete by the perfect, once for all, sacrifice of Christ upon the cross, the New Testament continues to use sacrificial language (cf. 1 Peter 2:5; Hebrews 13:15), thus signaling the fulfillment of the institutions of the Old Testament in Christ. In this passage, however, the traditional language dramatically shifts. Paul urges not merely the offering of a sacrifice but the offering of "your bodies as living sacrifices." The "bodies" in question are not merely physical bodies as such. The reference here is more broadly to the entire person with special emphasis on the person's interaction with the physical world. "By bodies he means not only our skin and bones but the totality of which we are composed." (Calvin, p. 264) Franzmann points out the interplay of the new and the old in Paul's language and the theological meaning it conveys:

"With the hallowed term "sacrifice" Paul marks the continuity of the new worship with the old worship under the Law; with the modifier "living" he marks the discontinuity, the newness of the new worship. The worshiper no longer gives to God the life of another creature, he gives God his living self. Since all men have bodies, all can sacrifice, all have become priests. Since men are never without their bodies, worship is constant. Since bodies are visible, all worship becomes a witness and a proclamation, a lived doxology to God; God is glorified in His servant people (cf. Isaiah 49:3). This is "spiritual" worship. What the old system with its ritual prescriptions for sacrifice foreshadowed has become reality. This is now worship in its deepest and truest sense. All previous worship has been but a parable of this reality." (Franzmann, p. 217)

Three adjectives modify the sacrifice to be offered - "living," "holy," and "pleasing to God." The sacrifice in question is not a dead animal like the sacrificial victims of old, but the very life of him who offers the sacrifice. To this extent, the experience of the Christian reflects that of the Christ. The language here continues the thought of chapter 6 where Paul asserted that the believer is a participant in the death and resurrection of Jesus. Christians are called upon to die to sin and live to Christ in the context of the same sacrificial language:

"In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore, do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather, offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to Him as instruments of righteousness." (Romans 6:11-13)

Lenski commends this phrase as "one of Paul's wonderful expressions." He carefully defines both the similarities and the differences between the sacrifices in question:

"It strikes a chord of many notes: likeness and difference as far as all Jewish and all pagan bloody animal sacrifices are concerned; the differences implying a vast superiority, for these are our own bodies and when the slaughter sacrifice is completed, these bodies not only live, they partake of a higher life, one that, even as far as the bodies are concerned, shall end in blessed eternal life. And this fact that we are such a sacrifice and yet live not only duplicates Christ in His death and His life, it is the result of His death and His life. However, the duplicate in us is not one that expiates, for a genuine expiation admits of no repetition, nor is it needed; the duplication in us, i.e. in our bodies, is the evidence of our union with Christ, the evidence of the effectiveness of His truly expiating sacrifice in us." (Lenski, pp. 747.748)

The second adjective is "holy" (Greek - "hagios"), the characteristic cultic term to describe offerings that have been set apart to be dedicated to God. In the same way, we are to be set apart from the world with its corruption and sin to be wholly dedicated to God. Hence the ethical connotation of holiness as absolute separation from sin is also clearly present in the text.

The third adjective which modifies the sacrifice is "pleasing to God." The graphic imagery of the Old Testament depicted the smoke from the sacrifices of the faithful rising up to God in heaven as a "sweet savor" which pleased and satisfied Him (cf. Genesis 8:21; Exodus 29:18,23; Leviticus 1:9,13,17). Paul uses the same language here to indicate that such sacrifice is a delight to God and is accepted by Him.

"This is your spiritual act of worship." - The term "worship" in this phrase is the Greek noun "latria." This word is the characteristic term for the formal rituals and services of the temple in the Septuagint. "Latria" occurs much less frequently in the New Testament. Although it is used on occasion, primarily in Hebrews, in reference to the temple cult, the New Testament tends to broaden the term to include every form of divine worship, adoration, praise, and prayer. The most significant development in the New Testament's usage of the word can be seen in its extension of the concept of "latria" to a total view according to which the whole life of the Christian is now worship as it corresponds to the will of God and is distinguished from the way of the world. Romans 12:1-2 is the classic statement of this view. Worship can no longer be isolated to one particular place or time, but reaches out to include whatever the believer does wherever he may be. St. John Chrysostom explains:

"And how is the body, it may be said, to become a sacrifice? Let the eye look on no evil thing, and it hath become a sacrifice; let thy tongue speak nothing filthy, and it hath become an offering; let thine hand do no lawless deed, and it hath become a whole burnt offering." (Moo, p. 754)

This insight is unique to Christianity. It is of basic importance for the Christian to understand the reality that all of life is a continuous act of worship. This unique perspective defines our corporate acts of worship and places the gatherings of believers around Word and Sacrament in dynamic relationship with every other dimension of our lives. Thus, our formal worship services are only one aspect of, and are crucially supportive of, the ongoing sacrifice of our bodies to the Lord throughout each and every day. Ernst Käsemann writes:

"Christian worship does not consist of what is practiced at sacred sites, at sacred times and with sacred acts...It is the offering of bodily existence in the otherwise profane sphere...Worship services and the sacraments are no longer, as in cultic thinking, fundamentally separated from everyday Christian life in such a way as to mean something other than the promise for this and the summons to it...Either the whole of the Christian life is worship and the gatherings and sacramental acts of the community provide equipment and instruction for this, or these gatherings and acts lead, in fact, to absurdity." (Moo, p. 754)

Paul characterizes that kind of worship as "spiritual." The Greek adjective is "logikos." The term is only used one other time in the New Testament in 1 Peter 2:2 where the contrast is drawn between physical milk which nourishes the body and the "pure spiritual milk of the Word" which nourishes and sustains the faith of the believer. In this context "logikos" designates worship that is genuine and heartfelt in distinction to an external going through the motions.

"Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind." - Verse 2 provides an explanation and an amplification of the sweeping exhortation provided in the opening verse of the chapter. This link is expressed in the original text by the conjunction "kai" ("and"). The apostle reminds his readers that the Christian is at war with the sinful world in which we live. This fundamental reality must be reflected in the Christian's attitude and actions toward all the things of this present age. James Montgomery Boice offers the following paraphrase: "Do not let the age in which you live force you into its scheme of thinking and behaving." The instruction begins with a present, negative imperative - "do not conform to the pattern." The Greek verb is "suschematizo" which refers to an outward expression that does not reflect that which is within. It is used of maquerading, or putting on an act, specifically by following a prescribed pattern or scheme. It also carries the connotation of being transitory, unstable, or impermanent. Thus, J.B. Phillip's paraphrase - "Don't let the world around you squeeze you into its own mould." - catches the sense of the verb very well. New Testament Greek scholar Kenneth Wuest expresses the full implication of the term in his extended paraphrase: "Stop assuming an outward expression that is patterned after this world, and expression which does not come from, nor is representative of what you are in your inner being as a regenerated child of God." The pattern or scheme to which the Christian is not to conform is that "of this world." The Greek text literally says "of this age" ("ainon"). This is the sin-dominated, death producing era that has prevailed since father Adam's fall into sin. John Murray defines the concept well:

"This age is that which stands on this side of what we often call eternity. It is the temporal and transient age. Conformity to this age is to be wrapped up in the things that are temporal, to have all our thought oriented to that which is seen and temporal. It is to be a time-server. How far reaching is this indictment! If all our calculations, plans, ambitions, are determined by what falls within life here, then we are children of this age. Besides, this age is an evil age (1 Corinthians 2:6,8; Galatians 1:4) and if our fashion is that of this age then the iniquity characteristic of this age governs our life." (Murray,pp. 113-114)

This is, of course, precisely the world-view of modern secularism which would exclude God and eternity altogether from contemporary life. R.C. Sproul explains:

"For secularism, all life, every human value, every human activity must be understood in the light of this present time. What matters is now and only now. All access to the above and to the beyond is blocked. There is not exit from the confines of this present world. The secular is all we have. We must make our decisions, live our lives, make our plans, all within the closed arena of this time - the here and now." (Sproul, p. 35)

The people of God in Christ must firmly resist the temptation to conform to this world and yield to the spirit of the times both in their individual lives and together as the Church. When, in a desperate but doomed attempt to remain relevant, the Church allows the culture or man's perception of his own needs to determine its agenda or shape its message, she falls prey to the often subtle temptation to "conform...to the pattern of this world."

The contrast to "Do not conform any longer to the pattern of this world" comes in the positive imperative which follows - "but be transformed by the renewing of your mind." The Greek verb is "metamorpho" from which is derived our English word "metamorphosis." The word occurs four times in the New Testament, here and in 2

Corinthians 3:18 to describe our being transformed into the likeness of Christ, and twice in the Gospels (Matthew 17:2; Mark 9:2) to describe the glorious transfiguration of Jesus. On the Mount of Transfiguration, Jesus put aside the earthly humiliation so that Peter, James, and John might glimpse the radiance of heavenly glory. To the Corinthians, Paul writes: "We, who with unveiled faces all reflect the Lord's glory, are being transformed into His likeness with ever increasing glory, which comes from the Lord who is the Spirit." (2 Corinthians 3:18) As Christ's divine nature was revealed on the mountain top, so also the inner reality of our redeemed nature must be revealed in the outward transformation of our actions and attitudes.

"The renewing of your mind" is the means through which this transformation takes place. That which is to be made new is the "mind" (Greek - "nous"). The word refers to more than intellectual capacity. It is the organ of moral consciousness and will. St. Paul uses the term in this sense 18 times in his New Testament letters. Lenski catches the sense of the term in his translation - "moral mentality." The apostle's careful wording serves as a warning against the anti-intellectual, feeling focused emotionalism of much of modern Christianity. The renewal in question begins in the mind and the moral will as they are informed and governed by the Word of God.

"This is not a mystic's dream of being absorbed into the life of God; it is conscious, waking, responsible life in the presence and in the service of God. This transformation, therefore, involves a perpetual renewal of the mind, a making new of the religious intellect for the life of the new age." (Franzmann, p. 218)

The term "renewing" (Greek - "anakainosei") carries on the "age" (Greek - "aion") language of the preceding phrase. Thus Paul indicates that transformation by the renewal of the mind involves the penetration of the coming new age into this present evil age. Origen, the great Bible teacher of the early church notes:

"By this Paul shows that there is one form of this world and another of the world to come. If there are those who love this present life, and the things which are in the world, they are taken up with this present age and pay no attention to what is not seen. But the things which are not seen are eternal and they are being transformed and renewed in the form of the age to come. For this reason the world does not acknowledge them but hates them and persecutes them." (Bray, p. 308)

The downward spiral of sinful man's thoughts outlined in Romans 1:18-32 is reversed in those who have been redeemed from sin. Their minds are not given over to meaningless and futility but are made new in the truth of God. The concept of "newness" (Greek - "kainos") is the core of this verb. It relates closely to "newness of life" (Romans 6:4) and "newness of Spirit" (7:6) previously emphasized.

"Then you will be able to test and approve what God's will is - His good, pleasing, and perfect will." - The practical result of this renewal is the ability to discern and implement the will of God in a pattern of ethically responsible conduct. The NIV translation "test and approve" reflects the Greek verb "dokimzein." It refers to a conclusion reached after a process of evaluation - "to weigh and ponder and decide." (Franzmann, p. 218) The verb repeats the language of Romans 1:28 - "Furthermore, since they did not think it worthwhile to retain the knowledge of God..." That which the hardened sinner rejects as worthless, the renewed mind of the believer acknowledges and cherishes. In this context, the verb also carries the connotation of implementation: "to understand and agree with what God wants of us with a view of putting it into practice." (Moo, p. 757) The object of evaluation is "God's will." To offer one's life as a living sacrifice to God includes the subjection of our will to the will and purpose of God. We must be willing to lay aside our own plans and desires and to trustingly accept that which God has in mind for us. The emphasis on ethics, moral choice in matters of right and wrong, is suggested by the three adjectives which follow - "good," "pleasing," and "perfect" all of which carry a moral connotation. Phillip Melancthon observes:

"I understand this imply as the will of God set forth in His commandments and promises. He commands us to be renewed in such a way that we conceive a new concept of God and put on new feelings, namely, true fear of God and true faith. These feelings will exercise themselves in all kinds of good works and afflictions so that we understand that obedience in afflictions is pleasing to God, and therefore bear adversities and do not flee from the cross. (Melancthon, p. 213)

The three adjectives are substantivised and stand in apposition to "God's will." Accordingly, they might be translated as nouns, "the good," "the pleasing thing," and "perfection." The point of the phrase is not that the believer must determine for himself whether the will of God conforms to these categories, but rather that the will of God is the ultimate expression of that which is good, God-pleasing, and perfect. "Good" (Greek - "agathos") refers to that which is morally good and beneficial. "Pleasing" (Greek - "euarestos") is once again borrowed from the sacrificial language of the Old Testament. It designates an offering that is acceptable to God. "Perfect" (Greek - "telion") indicates absolute completion - that which is all that it should and must be.

"Testing and approving what God's will is" may never be reduced to a subjective process of human consideration. "And what God's will is, namely this thing which He wills, we discover from His Word and from that alone, and we subject all our own conceptions of what is good, etc., wholly to that Word. Every test made without the Word is deceptive and wrong." (Lenski, p. 752)

Verse 3
For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you.

"For by the grace given me..." - Paul begins his exhortation with a strong affirmation of his own apostolic authority. What follows is not simply good advice or personal opinion. The apostle has frequently expressed his awareness of the undeserved love which God had bestowed upon him in his apostolic commission (cf. Romans 1:5; 15:15,16; 1 Corinthians 3:10; Galatians 2:9; Ephesians 3:7,8; 1 Timothy 1:13-16). He labors under no illusions in regard to his worthiness for this office or his ability to carry it out apart from the grace of God. He freely acknowledges: "For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace to me was not without effect." (1 Corinthians 15:9,10) The exhortation is emphatically addressed to the entire congregation - "I say to every one of you."

Paul's specification of what it means to offer up one's body as a living sacrifice to God begins with an emphasis upon harmony among believers. "Believers who live wholly for God are committed to community. They do not live for and unto themselves any longer, but they become involved with the new people of God and minister to the needs of others with the gifts granted to them by God. Love is the mark of Christians, the most evident insignia for the new people of God." (Schreiner, p. 649) This emphasis parallels Pauline remarks in other New Testament epistles (cf. 1 Corinthians 12; Ephesians 4:1-16). The link with the preceding verses is indicated by the conjunction "for" (Greek - "gar").

"Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment..." - Harmony within the community originates in accurate self-assessment by each member of the community. Martin Franzmann observes that "pious pride is the nastiest form of pride there is."

"Paul address the individual in order to overcome individualism, with its self-will and pride. For there is in the individuality of faith a temptation; the individual endowment given to the believer tempts him to be "conformed to this world," in which greatness consists in being greater than others, in exercising authority over and lording it over others (cf. Matthew 20:25). The world's pride invades the church and its worship in Christian form, as pious pride, the nastiest kind of pride there is...All men are solist by nature and inclination; they must learn the art of playing in God's orchestra." (Franzmann, p. 220)

The key word in this phrase is the Greek verb "phroneo" which means "to think" or "to make an accurate assessment." This word does not refer so much to the act of thinking in itself, but to the direction of one's thinking, the way in which a person considers or thinks about something. The verb occurs four times in this phrase in the original, twice with prefixes to indicate a particular shade of meaning. The Greek could be literally translated: "You should not think of yourself more highly than you ought to think of yourself but you should think of yourself in such a way as to have sensible thoughts about yourself." Paul urges the rejection of "hyperphronein" ("to think proudly or highly") in favor of "sophronein" ("to think wisely or sensibly"). A realistic sense of humility is a foundational Christian virtue. As the apostle warns elsewhere "For if anyone thinks he is something when he is nothing, he deceives himself." (Galatians 6:3) John MacArthur notes that the inclination of fallen humanity to self-absorption is not merely a modern problem, but has characterized fallen mankind since the days of the New Testament:

"Such humility, which is essential for all spiritual matters, is not easily found or maintained. In New Testament times, some churches were characterized by members who desired to have more showy and spectacular gifts, the church at Corinth being the chief offender...With a clearly implied rebuke, the apostle John identified a self-seeking believer by name, a man named Diotrephes, "who loves to be first." (3 John 9). Sadly, the church is still well saturated with members, who proudly seek personal pre-eminence and thereby forfeit the power of humility. Modern society looks down on true humility. It is, instead, characterized by brash, even exalted, self-centeredness, ego-building, pampering the body, and striving to fulfill every personal lust and ambition with little regard for who may be harmed. It is small wonder that depression and emotional chaos are so prevalent. In his book Psychological Seduction, the Failure of Modern Psychology, professor William K. Kilpatrick writes: "Extreme forms of mental illness are always extreme cases of self-absorption...The distinctive quality the thing that literally sets paranoid people apart is hyper-self-consciousness. And the thing they prize most about themselves is autonomy. Their constant fear is that someone else is interfering with their will or trying to direct their lives." (MacArthur, pp. 158-159)

"In accordance with the measure of faith God has given you." - The standard by which such sober sensible self-assessment is to be made is "the measure of faith God has given you." The phrase "measure of faith" is unique to this verse, it occurs nowhere else in Scripture. The noun "faith" (Greek - "pistis") ordinarily refers to that which we call "saving" or "justifying" faith, the personal trust bestowed upon the believer by God, through which the saving merit of Christ's death in our place is appropriated. That does not appear to be the meaning of the term in this context. Nowhere in Scripture is there any suggestion of such apportionment in regard to saving faith. Stöckhardt rightly declares:

"This faith ("pistis"), then, certainly does not refer to saving ("salvifica") faith - trust in God's grace in Christ, as , for example, both Fritsche and Meyer suppose. Nowhere in Scripture is it taught that God has measured out justifying and saving faith in varying measures among men. If a Christian is weak in faith, of little faith, that is his own fault, and not the result of a deficiency in the grace of God. In regard to faith in the customary sense of the word Scripture only says that it is worked by God (Ephesians 1:19; Colossians 2:12) or given by God (Philippians 1:29). Scripture never says that God measures out faith in this sense. No, the faith ("pistis") of which Paul speaks here is not the faith that makes a Christian a Christian, but something that is measured out to believing Christians after they have become believers or Christians." (Stöckhardt, p. 562)

The "faith" in question here refers to saving faith at work within the community of believers in the variety of gifts which God richly bestows upon all believers. Stöckhardt aptly describes it as "practical faith," that is the trusting confidence to use the particular gift with which the individual has been blessed by God. As the gifts are each and all different from one another, so also the "measure of faith" necessary for the exercise of that gift will be unique to each particular individual. The sensible self-assessment which the apostle encourages must take place in terms of the practical faith which God has given to each to make effective use of the gifts which God has bestowed for the benefit of all.

Verses 4-5
Just as each of us has one body with many members, and these members do not all have the same function, so in Christ we who are many form one body, and each member belongs to all the others.

"Just as each of us has one body with many members..." - The New Testament image of the church as the Body of Christ effectively expresses our relationship with and our dependance upon one another as believers. The radical individualism that infects much of Protestant Christianity today undermines and contradicts that interdependence. To be united with Christ means to be united to the Body of Christ, the church. The proper understanding of one's role within the Body of Christ is seen as the natural consequence of a proper understanding of one's self "in accordance with the measure of faith God has given you." (Verse 3). If you know who you truly are in Christ then you will also know your place within the Body of Christ. The image of the church as the Body of Christ serves to simultaneously express both the unity and the diversity of the Christian community. It usage here is similar to Paul's other presentations of the concept in I Corinthians 12:12-31, Ephesians 1:23, 4:12, and Colossians 1:18; 2:19. Here, as in the other "body texts," diversity of talent, interest, and ability within the church is depicted as healthy, and, in fact, essential for the overall well-being of the whole. The verses which follow amplify and apply the point.

Verses 6-8
We have different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in proportion to his faith. If it is serving, let him serve; if it is teaching, let him teach; if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully.

"We have different gifts, according to the grace given us." - The rich diversity of gifts is a gracious blessing of God to His church. Those blessings are described as "charismata" - from the crucial Greek noun "charis" which means "undeserved or unearned love," "grace." The term occurs seventeen times in the New Testament, almost always (sixteen times) in the writings of Paul. The "charismata" are literally the "things of grace." All believers are the recipients of God's grace, for without God's grace they would not be believers. In the same way, all those who have become believers by God's grace are recipients of the richly varied "things" or "gifts" of grace, the "charismata." Thus the dual emphasis of unity and diversity again comes through. Every Christian is in this sense "charismatic," that is, "grace gifted." These gifts are also called pneumatika" - "spiritual gifts" cf. 1 Corinthians 12:1) - for they are graciously bestowed through the Holy Spirit. Representative lists of spiritual gifts are given five times in the New Testament (Romans 12:6-8; 1 Corinthians 12:8-10, 28-30; Ephesians 4:11; and 1 Peter 4:11). There is no standard or complete list. Overall, nineteen gifts are mentioned. But each of the five is unique and the terminology used moves back and forth between functions and offices. The language also appears to overlap as different words describe the same activity or position. Thus, none of the lists are exhaustive nor should a compilation of their nineteen gifts be regarded as complete. Romans 12 includes seven grace gifts. The consistent emphasis in the New Testament discussion of the "charismata" is upon function or office, not upon personal attributes which every individual must search out and indentify often with the assistance of a so-called "spiritual gift inventory." This misunderstanding is an unfortunate innovation of the modern church.

The first is prophecy. The Greek word for "prophet" literally refers to one who stands in front of another and speaks on his behalf. This is exactly the sense of Exodus 7:1 where God says to Moses: "See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet." Earlier at the burning bush, God had offered Aaron as the solution to Moses self-professed lack of eloquence: "You shall speak to him and put words in his mouth... He will speak to the people for you and it will be as if he were your mouth, and as if you were God to him." (Exodus 4:15,16) Hence, in Scripture a prophet is one who speaks for God, who proclaims the Word of God. A prophet, in the strictest sense of the term, is one who speaks or writes by plenary verbal inspiration. Each and every word he speaks or writes are the words of God Himself. The term is also used more generally at times to describe proclamation that is based upon the Word of God but is not verbally inspired. It takes the form of the speaker's own words but is completely consistent with the truth of Scripture. The gift of prophecy was prevalent in the Christian Church of the first generation until the end of the apostolic era and the completion of the New Testament.

Paul's admonition here is that any man who has received the gift of prophecy ought to make use of that gift "in proportion to his faith." "Faith" in this context is not the subjective act of believing, but the objective content of faith, that which is believed (Latin - "fides quae creditur" - "the faith that one believes"). The NIV translation "his faith" is incorrect. It suggests a note of subjectivity which is not present in the original text which simply reads "the faith." The phrase "in proportion to" might be literally translated "in accordance with the analogy of faith" (Greek - "ten analogia es pistos"). The Greek noun "analogia" refers to a standard or rule. The sense of the phrase is that those who prophesy must not deviate from apostolic doctrine. Their words must measure up to the standard of divine revelation. The historic principle of Biblical interpretation known as the "analogy of faith" is based upon this text. Phillip Melancthon notes: "Now he teaches that the interpretation of the Word of God should be analogous, that is, in agreement with the faith. It should not depart from the articles of faith, nor extinguish the true knowledge of Christ or faith in Christ." (Melancthon, p. 215) Any purported revelation from God, or any proposed interpretation of a Biblical text, no matter how winsome or convincing it may be, which contradicts another article of faith clearly revealed in Scripture must be rejected and excluded (cf. Galatians 1:8).

The second grace-gift is "serving" (Greek - "diakonian"). Jesus declared: "the Son of Man did not come to be served but to serve and to give His life as a ransom for many." (Matthew 20:28) This term is used broadly in the New Testament from everything from waiting on tables (Acts 6:1-6) to the offering of financial or material assistance (Acts 11:29). The common thread that unites all the various meanings of the word is that action is taken on behalf of another to the glory of God. This is the only occurrence of "diakonia" on a list of specific gifts. In this instance it may refer to the ability to provide for the physical or material needs of those within the church. To assert, "If it is serving, let him serve." emphasizes the importance of recognizing the "on behalf of others" nature of this gift, lest the gift become an occasion for pride.

"Teaching" (Greek - "didaskalia") is ennumerated next. This gift is included on the lists in 1 Corinthians and Ephesians. In both instances it is also linked to prophecy, indicating the close relationship between the two. While prophecy tends to focus on the original revelation from God, "teaching" stresses the passing on of the truth of the gospel to others in the church. In this sense, "teaching" is the means by which prophecy is conveyed throughout the church and to subsequent generations. The term becomes very prominent in the later pastoral epistles (cf. 1 Timothy 1:10; 3:2; 5:17; 6:3; 2 Timothy 2:2; 3:10; Titus 1:9; 2:1; 7:10). We use the word "preaching" in a very similar way. The concern, once again, is the faithful use of the gift, in a manner consistent with the truth on behalf of others. In our day, pastors are called upon to carry out many different roles within the institutional church. It is all to easy to forget in the midst of all our organizing and administrating that a pastor's first and foremost role is that of a teacher. James Montgomery Boice, Senior Pastor of Tenth Presbyterian Church in Philadelphia, paraphrases the text in a word of collegial advice that ought to be well taken:

"I am a pastor. This is the preeminent gift of pastors, and this leads me to say to pastors that, having been called to teach, they must teach. No one has the opportunity a pastor has for carefully studying and faithfully expounding the Bible. What is more, if he does not do it, then in most churches it will not be done at all. Teaching is hard work because we must learn ourselves before we teach. But what better calling can one have? So get on with it, and be faithful in it, it that is your gift. I notice that Paul handles his admonition here exactly as he handled it when he spoke of serving earlier, and as he will speak of encouraging later. No fuss. No fanfare. Just do it." (Boice, p. 1586)

The fourth gift is "encouraging" (Greek - "paraklesis"). This term occurs 107 times in the New Testament. In John 14, Jesus uses the word as a title for the Holy Spirit (John 14:15,26). In that context the English translations render the noun as "Comforter" or "Counselor." At times the term is simply transliterated as the English title "Paraclete." The word literally means "one who is called alongside of another for the purpose of rendering aid or assistance." Its Latin counterpart is "advocatus." In this context "encouraging" is closely linked to teaching (cf. 1 Thessalonians 2:3; 1 Timothy 4:13). It serves to emphasize the "pastoral application of the gospel and focuses on its concrete applications for everyday life...Teaching concentrates more on the content of the tradition, while exhortation summons others to action and stirs them from lethargy." (Schreiner, p. 658)

Number five on this representative listing of "charismata" is "contributing to the needs of others." (Greek - "ho metadidous"). The emphasis here appears to be on one who shares his or her own resources with those less fortunate. Those who have been given this gift are urged to exercise it with cheerful generosity. The text does not imply great personal wealth on the part of the giver for the most generous and joyful givers are often those who have the least (cf. 2 Corinthians 8).

The next gift, "leadership" (Greek - "ho proistamenos") has elicited a good deal of discussion. The etymology of the word refers to "he that is placed in front" much like the traditional German title for an elder - "Vorsteher." This word is used elsewhere to denote the leaders of the local congregation (cf. 1 Thessalonians 5:12; 1 Timothy 5:17) and should probably be associated here with the office of elder/overseer. Kurt Marquart points out that this particular "charismata" illustrates the fallacy of viewing spiritual gifts as personal talents to be inventoried, identified, and implemented:

"Perhaps the most telling case against the "gift as personal attribute" idea is that of the "presider" or "ruler" ("proistamenos") of v.8. It would be absurd to imagine St. Paul meaning something like this: "If you have the ability to preside or rule, then be eager to organize somebody to preside over!" What he obviously means is this: "If you have been appointed to preside or rule (perhaps as pastor/bishop, or as president at the eucharistic assembly), then put your heart into it"... It is not at all a question of asking oneself: "Do I enjoy teaching, or ruling, or giving. Do I then have these gift abilities? What office in the church should I try to get in order to put these abilities to use?" The proper question is: "How can I serve the common good best and most faithfully in the responsibility or office with which I have been entrusted?" (Marquart, p. 53)

The apostolic admonition in this instance is - "let him govern diligently." The term denotes an eagerness to carry out the assigned responsibility. Lenski says it well: "The word means "haste" in the good sense; prompt efficiency, no delay, no excuses, no dilatoriness." (Lenski, p. 765)

The concluding "charismata," number seven in the listing, is "showing mercy." The reference should be understood broadly as ministry in general including "any act of mercy toward others, such as visiting the sick, caring for the elderly or disabled, and providing for the poor." (Moo, p. 769) The attitude in which such activities are to be carried out is to be one of cheerfulness. The Greek word is "hilaroteti" from which the English word "hilarious" is derived.

"He who does acts of mercy should let his acts be the free and splendid radiation of the mercies of God, which he himself has received. Let him perform them with cheerfulness, not with the sullen, grey demeanor that degrades the recipient of the gift and make ungracious even our most gracious deeds." (Franzmann, p. 223)

Verses 9-13
Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in brotherly love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with God's people who are in need. Practice hospitality.

"Love must be sincere." - In 1 Corinthians 12-13 Paul's masterful treatment of the grace-gifts is followed by an eloquent assertion of the central importance of love (Greek - "agape"). The same pattern prevails here. The charismata can only be rightly understood and properly used in the context of the selfless giving love which is to be present in every Christian as the result of their experience of such love from God in Jesus Christ (cf. 1 John 4:9-11). Such Christ-like love "must be sincere." The English adjective "sincere" is based upon the Latin words "sine cera" (literally - "without wax"). In the ancient world inferior pottery was often disguised and sold for a higher price by carefully concealing its cracks beneath a layer of wax. The master potter who wanted to assure his customers of the superior quality of his wares often stamped them with the words "sine cera" to show that they had not been doctored. Hence one who is "sincere" is a person who does not attempt to conceal his true feelings or opinions with hypocritical words or actions. The Greek adjective used in the original text is "anhypokritos" which literally means "not hypocritical" "without a mask" with reference to the theatrical masks used in ancient Greek plays. "Agape" love must be real, not a matter of pretense or role-playing. John Calvin observes:

"It is difficult to express how ingenious almost all men are in counterfeiting a love which they do not really possess. They deceive not only others, but also themselves, while they persuade themselves that they have a true love for those whom they not only treat with neglect, but also in fact, reject." (Calvin p. 271)

"Hate what is evil; cling to what is good." - The grammar of the Greek text indicates that these two phrases are dependent on the preceding phrase - "Love must be sincere." "Hate" and "cling" are participles which cannot stand alone but serve to modify and explain the preceding phrase. A literal translation could read: "Love must be sincere, hating what is evil and clinging to what is good." The hating and clinging describe how genuine love operates. The deliberate juxtaposition of true love and hate in this text is striking. Authentic love necessitates hate. Origen, the great teacher of the early church points out: "Perhaps is seems odd to find hatred listed among the virtues, but it is put here of necessity by the apostle. Nobody doubts that the soul has feelings of hatred in it; however, it is praiseworthy to hate evil and to hate sin. For unless a person hates evil he cannot love." (Bray, p. 314) The Greek verb "apostygountes" is most emphatic, even stronger than its English counterpart. This is the only instance in which the term occurs in Biblical Greek. It should be translated "to hate most intensely" or "to abhor." To love God and good must involve the utter hatred and rejection of all that is evil. Hatred is not love's opposite. It is, in fact, its inescapable counterpart, the two sides of our strongest and most intense emotions. Apathetic indifference is the opposite, the denial of love. The second verb is equally intense in the Greek text - "Cling to what is good." The verb is "kolaomai." It is typically used elsewhere in Scripture to refer to the intimacy of sexual intercourse (1 Corinthians 6:16,17; Matthew 19:5). Lenski aply translates "Glued to the good thing!" Authentic love necessitates an absolute rejection of evil and an unwavering commitment to that which is good.

Now follow a series of nine admonitions which further define and apply the concept of genuine love. The Greek text is nicely balanced with each of the nine opening with a dative or accusative of relation. The placement of the nouns at the beginning of each phrase provides both emphasis and structure - as regards brotherly love, honor, etc.

"Be devoted to one another in brotherly love." - The Greek text makes use of a paronomasia, that is, a play on words, in the first phrase as it effectively presents variations of the same term to make its point. The verb "philostorgoi" ("to be devoted to") is linked to the noun "philadelphia" ("the love of family members for one another"). The church is the family, the household of God (cf. 1 Timothy 3:15), and thus its members should conduct themselves toward one another as members of an extended family who care about and are concerned for one another. As St. John Chrysostom notes: " You should love one another because you are brothers and have been born from the same spiritual womb." (Bray p. 315)

"Honor one another above yourselves." - Next, the apostle deals with the subject of recognition and praise. In Philippians 2:3-4 Paul offers this advice: "Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others." The apostolic urging here is very similar. A literal translation of the phrase might read: "And in respect to honor, lead the way for each other." This understanding reflects the typical meaning of the verb "proegoumenoi" which normally means to go before or to lead, hence, to set an example. Evidently, the same destructive envy, jealousy, and resentment which exact such a toll in the modern church were also prevalent in the congregation in Rome. Boice paraphrases: "In other words, Don't wait around for people to recognize your contributions and praise you. Instead, be alert to what they are contributing and honor them." (Boice, p. 1599) We should eagerly seek to outdo one another in bestowing honor and recognition upon one another.

"Never be lacking in zeal, but keep your spiritual fervor, serving the Lord." - The noun "zeal" (Greek "spoude") means eagerness, earnestness, zeal, or diligence. It conveys the sense of vitality and energy. The negative thrust of the admonition is provided by the Greek word "okneroi" which is often used of indolence or laziness (i.e. Matthew 25:26). Hence the phrase literally reads - "In regard to diligence, don't be lazy." As Paul urges elsewhere: "Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up." (Galatians 6:9) The striking combination of these two opposites, zeal and laziness, serve well to make the point. The Christian life is not a sprint - it is a marathon. It is all too easy to grow weary and discouraged as we struggle day after day against the weakness of our own sinful nature and the relentless opposition of the devil and the world around us. "Such slowness is a common fault; many necessary tasks are put off. Procrastination is the thief of time." (Lenski, p. 768)

The next phrase, "serving the Lord," is linked to that which precedes it as an objective standard by which to assess and direct spiritual manifestations (cf. I Corinthians 12:3; 14:29-32; 1 Thessalonians 5:21). Douglas Moo explains the connection:

"The exhortation to serve the Lord might at first seem like an anticlimax, too obvious and too broad to have any real application. But a closer look at the context suggests otherwise. The encouragement to be set on fire by the Spirit, is, as church history and current experience amply attest, open to abuse. Christians have often been so carried away by enthusiasm for spiritual things that they have left behind those objective standards of Christian living that the Scriptures set forth. This, it seems, is Paul's concern; and he seeks to cut off any such abuse by reminding us that being set on fire by Spirit must lead to, and be directed by, our service to the Lord. It is not the enthusiasm of self-centered display (such as characterized the Corinthians) but the enthusiasm of humble service of the Master who bought us that the Spirit creates within us." (Moo, pp. 778,779)

This phrase ("as to the Lord, be a slave") balances and establishes the context for the preceding phrase ("as to the Spirit, be set on fire"). The Greek text ("douleuontes" - literally "slaving" or "being a slave") is considerably stronger than the English translation. The connotation of slavery in the Biblical world was not so much that of very hard work, as in our English usage, but of absolute submission to the will and control of the master. That is, of course, exactly the sense which Paul has in mind here. The Christian is one whose no longer possesses an independent will. He is completely subject to the will of the Lord as that divine will is expressed in the Word of God. The terminology reflects the typical language of the master slave relationship in the ancient times ("kurios" - "master" and "doulos" - "slave).

"Be joyful in hope." - "Hope" in Scripture is never a mere sense of tentative expectation but confident trust. That is because Biblical hope deals with that which God has promised but that we have not yet seen or received. Our expectation is sure because it rests completely on the promises of Jesus. Because of the certainty of our hope in Christ we can already rejoice for when God makes a promise that which is promised in a present reality although it may still lie in the future. (Cf. Romans 5:2)

"Believers are to be filled with joy due to the hope that awaits them. Joy evaporates when hope vanishes, and thus the fires of joy can only be stoked by focusing on hope." (Schreiner, p. 666)

"Patient in affliction" - Characteristically, when St. Paul discusses the Christian hope it is in the context of trial and tribulation (cf. Romans 5:2-3; 8:24-27). "Affliction" is a general term which denotes all of the pressures and troubles which afflict believers in this present evil age. These are the consequences of sin and the context of our hope. Affliction is not to be avoided or evaded but expected as an inevitable result of our faithfulness to Christ. "We must go through many hardships to enter the kingdom of God." (Acts 14:22) Paul goes so far as to urge us to "rejoice in our sufferings." (Romans 5:3). The term "patient" indicates the willingness to remain under a burden without seeking to evade it with quiet acceptance and endurance. Lenski laments the failure of the modern church to recognize and apply this insight.

"In the early church affliction was expected as a matter of course; the scars it left were considered medals of honor, bestowed by the Lord's own hands. Now, most Christians seem to expect to get through unscathed, without even a bruise, and they cry out if they are buffeted a little, as though a great wrong were being done to them instead of experiencing something that is altogether normal. So many even try to avoid the world's hate and to win its favor by shaping doctrine, practice, and conduct so as to avoid offending the world. So many Christians resemble the children of this world to such an extent to such an extent that they cannot be distinguished from them." (Lenski, p. 771)

"Faithful in prayer" - The joyful hope that enables the Christian to patiently endure the hardships of this life is sustained by steadfast prayer. This is the same participle that is used to indicate the unwavering doctrinal faithfulness of the first congregation in Jerusalem (Acts 2:42). It denotes deliberate effort - "to busy one's self with, be devoted to, hold fast to, or persevere in something." (Dunn, p. 743) Persistent prayer as a lifestyle pattern does not just happen. Those who would remain joyful in hope and patient under tribulation must consciously and deliberately set their minds and hearts to do so.

"Share with God's people who are in need." - The phrase literally reads - "as regards the needs of the saints, fellowshipping." The language is similar to that which Paul will use in Chapter 15 in reference to the special collection for the needs of the churches in Palestine (Romans 15:25-28) The "saints" (Greek - "hagioi") are the "holy ones," those who have been cleansed from the guilt of sin by grace through faith in Jesus Christ. The verb "share" is the action form of the crucial New Testament term "koinoinia" which means to participate in something together and thus to share. It is the most significant word in the New Testament for the fellowship of God's people together in Christ. It is often used in the Bible to designate financial and material help for those in need (cf. Acts 2:44; 4:32; 2 Corinthians 8:4,9; 9:13; Galatians 6:6; Philippians 1:5; 4:15; 1 Timothy 6:18; Hebrews 13:16). That is clearly the intended sense here as the phrase is linked to the practice of hospitality. The "hospitality" that is to be practiced is not merely a general social graciousness nor an ability to entertain friends and acquaintances, but rather comes in the form of aid to be supplied to travelers in need, particularly to exiled or persecuted fellow Christians. The ministry of the early church was often characterized by itinerant preachers traveling from town to town, dependent upon the congregations they visited for room and board. Thus, the virtue of hospitality would have been of special importance.

Verses 14-16
Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.

"Bless those who persecute you..." - Verse 14 shifts the focus to relationships with those outside of the community of believers, in fact, to those who are actively opposed to the church. The general theme of demonstrating "sincere love" which began in Verse 9 continues in this segment. While these words are not cited as a quotation, the language is strongly reminiscent of the preaching of Jesus (cf. Matthew 5:44; Luke 6:27-28). The imperative verb "Bless!" (Greek - "eulogeite") is repeated twice for special emphasis. The word is usually associated with God as the source of all blessing. "To bless one's persecutors, therefore, is to call on God to bestow His favor upon them." (Moo, p. 780) If blessing refers to the invocation of God's favor, then cursing is its precise opposite. To curse means to invoke God's wrath or judgement. Our Lord Himself is, of course, the preeminent example of this pattern as work as He prayed that God might forgive those who were crucifying Him (Luke 23:34). Stephan, the first martyr of the church, followed Christ's example as he prayed, while he was being stoned to death: "Lord, do not hold this sin against them." (Acts 7:60) St. Paul was present at that event and must have been powerfully moved by this loving prayer of faith. St. Augustine contends: "The church owes Paul to the prayer of Stephan." (Boice, p. 1609).

"Rejoice with those who rejoice; mourn with those who mourn." - The thrust of the text now returns to relationships within the community of believers. Our connection to one another within the Body of Christ ought to be so intimate and compelling that we automatically identify with our fellow believers both in the joys and their sorrows. The apostle says the same thing in 1 Corinthians 12:26, in the midst of his discussion of the church as the Body of Christ: "And if one member suffers, all the members suffer together; and if one member is honored, and the members rejoice together." Instead of resenting or envying the success and the happiness of others, as is so often the case in the world. As the richness of our joy is intensified in its sharing, so the burden of our sorrows is lightened as we bear it together. The classic hymn says it well indeed:

"We share our mutual woes, Our mutual burdens bear,
And often for each other flows the sympathizing tear.
(ELH # 420)

This genuine sense of empathy is only possible where the love of Christ has enabled the individual to transcend the concern of self which is the inherent obsession of every naturally born descendant of Adam and Eve. "Love that is genuine will not respond to a fellow believer's joy with envy or bitterness, but will enter wholeheartedly into that same joy. Similarly, love that is genuine will bring us to identify so intimately with our brothers and sisters in Christ that their sorrows will become ours." (Moo, p, 782)

"Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited." - The way in which the Christian thinks of himself and of his position relative to his fellow believers is of crucial importance in this area. Three variations of the of the Greek verb "phronein," to think," occur in this verse. Paul is calling us to a common way of thinking, a particular mind-set as the people of God. The opening phrase literally reads: "think the same thing" or "be in agreement with one another." The phrase is used elsewhere in reference to doctrinal harmony and unity within the church (cf. 1 Corinthians 2:16; 6:5;7:40; 14:37-38). In this context the emphasis appears to be on our thinking in regard to one another, thus the NIV translation - "Live in harmony with one another." The most significant obstacle to unity is pride. Accordingly two warnings against the dangers of pride and conceit immediately follow. "Do not be proud" (literally - "Don not think too highly of yourself.") is defined in terms of our opinions about and our actions toward others - "but be willing to associate with people of low position." Those who men scorn as unworthy and insignificant are precious in the sight of God. Remember Christ's comment from the throne of Judgment: "If you have done it to the least of one of these, my brethren, you have done it to me." (Matthew 25:40). Our perspective ought to be that of God not of men. St. John Chrsostom writes:

"Here again Paul insists on humility, which is how he started this whole exhortation. For since there was a probability that the Romans would be high-minded because of the greatness of their city and for many other reasons, he keeps drawing off the sickness of pride...There is nothing so likely to cause schism in the church as vanity...If a poor man comes into your house, behave like him and do not put on airs because of your riches. In Christ there is no rich or poor. Do not be ashamed of him because of his outward dress, but receive him because of his inward faith. If you see him in sorrow do not hesitate to comfort him, and if he is prospering, do not feel shy about sharing in his pleasure...If you think you are a great person, then think others are also. If you think they are humble and lowly, then think the same of yourself." (Bray, p. 318)

"Do not be conceited" literally means "Do not be wise in your own estimation." Origin captures the sense of the phrase as he comments: "The conceited person is stupid in his own arrogance, no can he know the wisdom of God if he clings to his own foolishness as if it were wisdom." (Bray p. 319)

Verses 17-21
Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God's wrath, for it is written: "It is mine to avenge; I will repay," says the Lord. On the contrary, "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head." Do not be overcome by evil, but overcome evil with good.

"Do not repay anyone evil for evil..." - The thrust of the text now shifts to our attitudes toward our enemies and those outside of the family of faith. The famous "lex talionis" - "eye for eye and tooth for tooth" (Matthew 5:38) - is clearly repudiated. This grim maxim is one of the basic operating principles of sinful humanity. It appears in virtually every human culture (i.e. German - "Wie du mir - so ich dir!). Man's sinful nature twists the charity of the golden rule - "Do unto others as you would have them do unto you." - into a pre-emptive strike - "Do unto others before they can do unto you." This prohibition of just and measured retaliation in the face of evil is strongly reminiscent of Christ's teaching in the Sermon on the Mount (cf. Matthew 5:38-42). The forbearance in the face of evil provides a powerful witness to the world and cannot help but make a profound impression upon the unbeliever as he observes the love of Christ in action - "Be careful to do what is right in the eyes of everybody." Leon Morris explains: "Paul is calling on them to live out the implications of the gospel. Their lives are to be lived on such a high plane that even the heathen will recognize the fact. They will always be living in the sight of non-Christians, and the way they live should be such as to commend the essential Christian message." (Morris, p. 452)

"If it is possible, as far as it depends on you, live at peace with everyone." - Those who follow the "Prince of Peace" out to be the ambassadors of that peace wherever they go. Our Lord declares: "Blessed are the peacemakers for they will be called sons of God." (Matthew 5:9). And yet, in this sinful world, peace is most difficult to achieve and maintain. The two qualifying phrases ("If it is possible, as far as it depends on you") clearly indicate that at times conflict in inevitable. One may not surrender or compromise the truth of God's Word for the sake of outward harmony nor may the believer yield to the corruption and wickedness of the world all around us to maintain to avoid conflict and opposition. God's prophet Jeremiah denounced the religious leaders of his day who urged such surrender for the sake of peace with these scathing words: "From the least to the greatest all are greedy for gain; prophets and priests alike, all practice deceit. They dress the wound of my people as though it were not serious. "Peace, peace," they say, when there is no peace." (Jeremiah 6:13-14). Origen reminds Second Century Christians: "We cannot have peace and fellowship with evil. It is one thing to love people but quite another to love crimes...Therefore those who are perfect will love the sinner but hate his sin." (Bray, p. 320) In matters of truth and morality the Christian in this world is militant, constantly and consciously engaged in spiritual warfare. However that warfare must always be conducted in Christlike humility and self-sacrifice, so that insofar as conscience allows we may be at peace with all men.

"Paul recognizes that the goal of peace with all people cannot be realized perfectly...Peace with all people is not possible in every situation. One cannot violate the truth of the Gospel and devotion to Christ in order to make peace with those who resist the truth. Further, one may desire to be at peace with others, but they do not extend the same hand of charity back. In this instance, peace is unattainable, not because we have failed to strive for peace but because the other person refuses to be reconciled." (Schreiner, p. 672)

"Do not take revenge, my friends, but leave room for God's wrath..." - Those who would live at peace in a world filled with conflict must be willing to forgo revenge, even, and perhaps particularly, in those situations where the revenge is justified. The desire to "get even" is one of humankind's most basic instincts. Paul urges us, instead, to place the matter in the hands of God and to rely upon His justice. In the Greek text, the second phrase - "but leave room for God's wrath" simply reads "leave room for wrath." The insertion of "God's" is an interpretive insertion by the translators of the NIV. Most commentators agree that this is the intent of the text given the words that follow. Paul reinforces his assertion with a quotation from Deuteronomy 32:35 where God assures Israel that his just judgment will come upon the wicked. "It is mine to avenge, I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them." (Cf. Hebrews 10:30) To exact vengeance is to usurp the place of God as John Murray perceptively reminds us:

"Here we have what belongs to the essence of piety. The essence of ungodliness is that we presume to take the place of God, to take everything into our own hands. It is faith to commit ourselves to God, to cast all our care on Him and to vest all our interests in Him. IN reference to the matter in hand, the wrongdoing of which we are the victims, the way of faith is to recognize that God is judge and to leave the execution of vengeance and retribution to Him. Never may we in our private personal relations execute the vengeance which wrongdoing merits." (Murray, II, pp.141-142)

God will balance the scales of justice in His own time and in His own way. We, as His people, are to trust in Him and believe that He will set things right. The noun "wrath" is a powerful word in both Old and New Testaments. It carries an eschatological connotation and points toward the last judgment at the end of time. Let the evil-doer beware for "It is a dreadful thing to fall into the hands of the living God." (Hebrews 10:36)

"On the contrary, "If your enemy is hungry..." - Not only is vengeance prohibited, but love is commanded. The Old Testament citation is from Proverbs 25:21-22. The reference to "coals of fire" has stimulated a good deal of discussion among the commentators. Some would argue, in terms of the preceding Verse, that this is the fire of God judgment upon the enemies of His people. This view does not appear to be consistent with the thrust of the passage. Rather, the "coals of fire" are a metaphor for the shame and repentance stimulated within the sinner by the Christian's unselfish love. Augustine expresses the consensus of the early church in this way:

"This may seem to many people to contradict what the Lord teaches, that we should love our enemies and pray for those who persecute us, or the apostle's own statements in verse 14 and 17 above. For how can it be love to feed and nourish someone just in order to heap coals of fire on his head, assuming that coals of fire mean some serious punishment? Therefore we must understand that this means that we should provoke whoever does us harm to repentance by doing him a good turn. For the coals of fire serve to burn, that is, to bring anguish to his spirit, which is like the head of the soul, in which all malice is burned out when one is changed for the better through repentance." (Bray, p. 322)

"Do not be overcome by evil, but overcome evil with good." - This broad summary statement concludes Paul's series of ethical imperatives. To live by the ways of the world in anger, self-assertion, and retribution, is to have been defeated by the world. To live by the ways of Christ in patient endurance, self-sacrifice, and love is to triumph over evil. "Not only have we not allowed it to corrupt our own moral integrity, but we have displayed the character of Christ before a watching and skeptical world." (Moo, p. 790)

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