A). WHOLE LIFE WORSHIP.
Romans 12:1-2.
“I beseech you therefore, brethren” (Romans 12:1) begins the application of Paul’s letter to the Romans. These words introduce the practical building blocks laid upon the theological foundation of the previous 11 chapters: hence the “therefore”. This is an exhortation which carries all the authority of Paul’s Apostleship; and is a heartfelt appeal to those whom he considers “brethren”.
The basis of the Apostle’s appeal is God’s mercy. Since we have received such mercy, such gospel grace as is outlined in the first 11 chapters, he seems to say, the appropriate response must surely be to “present our bodies as a living sacrifice to the Lord”. This involves not only formal worship, praise and adoration; but also, an attitude of gratitude which manifests itself in sacrificial obedience.
The sacrifice we are being exhorted to make is described as a “living” sacrifice. It is ongoing. It expresses itself outwardly, rather than in inward contemplation. It is whole life worship.
We worship God in the workplace as well as in the Kirk (church) place. We worship God in our relationships, and in our choices of companions. We worship God in how we use our time, how we treat our bodies; and in the things which we do for others. We worship God in the market place, the voting booth, and in our willingness to stand for what is right. The list could go on and on.
All this is called “a holy sacrifice, well pleasing to God”. Like the burnt offering, it presents ‘a sweet savour’ or a ‘pleasing aroma’ to the LORD (Leviticus 1:9). It is the only reasonable, intelligent, logical response to the mercy which we have received in the gospel (Romans 12:1).
This submission of our bodies (which includes our mind) is called our “service” (or in one translation, our “spiritual worship”). Service is not only something which we do in church. Neither is worship.
Neither is it only “spiritual”. It is a whole life commitment to the work of the Lord - and to the Lord of the work. It is “holy” because it involves us being ‘set apart’ for God, and for whatever God wants us to do (cf. Colossians 3:23-24).
How does this work? Well, first, the Apostle points to our attitude towards the outside world (so to speak). “Be not conformed to this world” (Romans 12:2). In fact, as I read the Greek, it is “do not fashion yourselves to this age”. There are better paradigms to emulate.
Second, Paul shows us how this is done. “Be transformed by the renewing of the mind”. It all comes down to what we feed the mind, after all.
This was what Jesus also taught: for example, ‘whoever looks on a woman to lust after her has committed adultery already in his heart’ (Matthew 5:28). The Apostle John teaches, ‘whoever hates another person is a murderer at heart’ (1 John 3:15). Lust conceives sin, says the Lord’s brother (James 1:15); and again, Jesus argues that what we allow to pollute our minds will also issue forth from our mouths (Matthew 15:11).
So, we need to be constantly renewing our minds. There is a saying, ‘you are what you eat’ - well, you can take that with a pinch of salt, if you don’t mind me saying so. But what we ingest spiritually goes a long way towards the renewing of our minds.
‘Read your Bible, pray every day’, as the song says. Be careful what else you read: not just avoiding the bad stuff, but seeking out the good stuff. Vet whatever media feeds your mind.
Be discerning: “Prove what is good, what is acceptable”; what is in keeping with “the perfect will of God.” Set your mind on what the Spirit desires (cf. Romans 8:5). What is good, acceptable and the mind of the Spirit is what works best towards the establishment of Christ’s kingdom.
If it is “good”, it is in keeping with the law of God. If it is “acceptable”, it is the right thing in which to invest our resources of time, money and talents. If it is the mind of the Spirit, it will incline towards the “perfecting” of God’s will ‘in earth as it is in heaven’.
Paul says elsewhere: ‘Whatever (things) are true, whatever honest, whatever pure, whatever lovely, whatever of good report; if any virtue and if any praise, these things consider” (Philippians 4:8).
What we feed our minds is foundational to our whole life worship, and to our living the sacrificial lives that God requires of His obedient people.
B). A MIND FOR SERVICE.
Romans 12:3-8.
Romans 12:3. “For” connects with the immediately preceding two verses, in which it has been made clear that, as an act of gratitude for God's mercy (outlined in the whole of the preceding 11 chapters), we should submit our bodies to Him as a ‘living sacrifice.’ This involves the ‘renewing of our minds’ (Romans 12:1-2).
“I say through the grace which is given to me” has all the marks of apostolic authority. Yet at the same time, and pertinent to the discussion of the gifts which follows (Romans 12:6-8), the Apostle emphasises that even his apostolic authority is a ‘gift’ of “grace.”
“I say,” he says, “to every one that is among you.” To whom? ‘To those who are beloved of God, called saints’ (Romans 1:7). To those whom he is addressing as ‘brethren’, who are ‘presenting their bodies’ and ‘renewing their minds’ (Romans 12:1-2), as all true Christians do.
To these he says, quite literally, “be not high-minded above what is proper to be minded; but be minded so as to be sober-minded.” Very often these multiple references to the ‘mind’ are lost in translation. Yet it is all about our mind-set (Romans 8:5)!
“To each as God divided a measure of faith.” This gives us the permission to self-evaluate, but not according to man’s measure, or comparing ourselves with others, but according to the measure of faith which we have each received. We measure ourselves ultimately by the gospel, by what is later called (literally) “the analogy of the faith” (Romans 12:6). The result may vary according to the level of our individual maturity, or in accordance with whether we have that distinctive ‘gift of faith’ mentioned in 1 Corinthians 12:9 (which is different from ‘saving faith’, which all true believers have.)
Romans 12:4-5. Just as we have individual bodies, each with their “members”, so we are individual “members” of the body of Christ. In the church, the body parts are “each one members of each other.” The church, in other words, is an organism, not just an organisation. This is worked out more fully in 1 Corinthians 12:12-27.
Romans 12:6. Within the church, and for the church, we each have “gifts differing according to the grace that is given to us” (cf. 1 Corinthians 7:7). These are to be used for the benefit of the whole body (1 Corinthians 12:7; 1 Peter 4:10-11).
“Whether prophecy, according to the analogy of THE faith.” Note the definite article. If somebody seems to have a direct word from the Lord into a particular situation, this must be weighed against the Bible (1 Corinthians 12:3; 1 Corinthians 14:29; 1 Thessalonians 5:19-22; 1 John 4:1).
Romans 12:7-8. The rest of this short list is written in short sharp statements:
“Or service, in service; or he that teaches, in teaching; or that exhorts, in exhortation; he that imparts, in simplicity; he that takes the lead, with diligence; he that shows mercy, with cheerfulness.”
“Service” or “ministry” is the same word both for the new order of deacons, and for the ministry of the Word (Acts 6:1-4; cf. 1 Corinthians 12:5).
“Teaching” requires study and preparation, learning how to expound the Word, etc.
“Exhortation” may involve public speaking, but also one-to-one counselling or encouraging, etc. Barnabas was known as ‘the son of consolation’ (Acts 4:36; Acts 9:26-27).
“He that imparts” refers to a giver. This must be done with “simplicity” (cf. Matthew 6:2-4), with generosity, without grudging (2 Corinthians 9:7), and without an ulterior motive.
“He that takes the lead, with diligence” (cf. 1 Thessalonians 5:12; 1 Timothy 5:17). Those who are appointed to positions of leadership in the Church should have already displayed that ability within the home (1 Timothy 3:4-5; 1 Timothy 3:12).
“He that shows mercy, with cheerfulness.” The face says it all. The Lord is not patronising, or grudging in His mercy towards us, so we should not be like that with others.
In other words, whatever you do, do it well, and do it wholeheartedly as to the Lord.
C). GENUINE LOVE.
Romans 12:9-13.
In Greek, the first clause of Romans 12:9 has no verb, so could literally be rendered “love without hypocrisy” or “love unfeigned”. From this, I have taken ‘Genuine Love’ as a title for this section. The second clause talks about evil and good, forming a kind of bookend with Romans 12:21.
So far in Romans, ‘agape’ has spoken of the love of God toward us (cf. Romans 5:5; Romans 5:8; Romans 8:35; Romans 8:39). But now it is like a title for a song relating to our Christian exercise of agape love (Romans 12:9-13), similar to the ode to love in 1 Corinthians 13:4-8.
Love is “abhorring evil; cleaving to that which is good” (Romans 12:9b). The word for “abhor” speaks of someone throwing their hands up in horror and turning away from something detestable. Thus, Christian love ‘hates’ that which is evil (cf. Psalm 97:10! Just as strong - if not stronger - is the word for “cleave”: Christian love so strongly adheres to good that you might say it is ‘welded’ or ‘glued’ to good!
“In ‘brotherly love’ towards one another ‘kindly affectioned’” (Romans 12:10a). This introduces two more love words, and both words are familial. The “affection” spoken of is like the natural tender affection that should exist between family members: after all, we are brethren, and all children of the same heavenly Father (cf. Psalm 133:1)!
“In honour preferring one another” (Romans 12:10b). This can be illustrated by the custom of moving ahead of someone to hold the door open for them and letting them pass through first. But that is simply good manners. Within true Christian community it is ‘EACH esteeming EACH OTHER better than themselves’ (cf. Philippians 2:3), and acting accordingly.
Two or three verses back, the Apostle spoke of rulers ruling with ‘diligence’ (cf. Romans 12:8). The same noun now makes a second appearance, but this time KJV translates it as ‘business’: “Not slothful in business” (Romans 12:11a). For the sake of both clarity and consistency, I prefer to literally render this: “In diligence, not slothful”. This is agape love in action!
This is not so much about workplace ethics; nor even ‘busyness’ in the sense of scurrying about multi-tasking: but rather about fervour in our Christian service: “in Spirit, fervent” (Romans 12:11b). Far from quenching the Spirit (cf. 1 Thessalonians 5:19), Christian love fans the flame and ‘stirs up the gift’ within each one of us (2 Timothy 1:6).
And overarching all this, Christian love is not slothful but zealous in “serving the Lord” (Romans 12:11c). We are not our own, we are ‘bought with a price’ (cf. 1 Corinthians 6:19-20). Christian service is service of Him. He is watching over us, and we honour Him.
“In hope, rejoicing” (Romans 12:12a; cf. Romans 5:2). This hope is not nebulous, but is based in the expectation of the Lord’s return (cf. Titus 2:13). It is the confidence that the Lord will complete that which He has begun (cf. Philippians 1:6). The rejoicing is not effervescent, but abiding joy, based in that reality: as such it overrides circumstances (cf. Philippians 4:4).
“In tribulation, enduring” (Romans 12:12b). Tribulation speaks of crushing, pressure, distressing circumstances. According to Jesus, we should expect it (cf. John 16:33). With an eye to the hope, Christian love is patient in tribulation (cf. 2 Corinthians 4:17-18).
“In prayer, persevering” (Romans 12:12c) It is in light of this same hope that Christian love is found ‘steadfastly continuing’ in prayer. In other words, in all circumstances of life, God’s people are in conversation with Him. It is a personal relationship, and for each one of us He is near. Sometimes prayer is wrestling (cf. Colossians 4:12). It is a major part of our armoury (Ephesians 6:18-19). And because of what Jesus has done, we have access to boldly approach the throne of grace (cf. Hebrews 4:14-16).
“Distributing to the necessity of saints” (Romans 12:13a). The word translated “distributing” speaks of entering into fellowship with their need, partnering with them in it. We are talking here of fellow believers, all of whom are ‘set apart’ by God (cf. Romans 1:7), fellow-members of ‘the household of faith’ (cf. Galatians 6:10). This kind of stewardship is illustrated in Romans 15:25-26. We are also, incidentally, talking about “needs” not greed!
“Given to hospitality” (Romans 12:13b). Christian love is actively ‘pursuing’ (as the word is) hospitality (cf. Hebrews 13:2). “Hospitality” is literally ‘love of strangers’. Again, the context is within the faith (cf. 1 Timothy 3:2; 3 John 1:5-7), and not without discernment (2 John 1:10-11).
D). CHRISTIAN REACTIONS.
Romans 12:14-21.
Romans 12:14. The positive imperative is to “bless” those who persecute us. This is similar to the teaching of Jesus (Matthew 5:44; Luke 6:27-28). The supreme example is that of Jesus Himself (1 Peter 2:21-23). This partly involved Jesus praying for His persecutors (Luke 23:34); an example followed by the church’s first martyr, Stephen (Acts 7:60).
The negative imperative is “curse not.” This does not just mean, ‘do not swear’, although it may include that, but it is rather a warning against a tit-for-tat vindictiveness (cf. 1 Thessalonians 5:15; 1 Peter 3:9). Jesus warned James and John against such an attitude (Luke 9:51-56).
Romans 12:15. “Rejoice with rejoicing ones, and weep with weeping ones.” Elizabeth’s friends and relatives rejoiced with her (Luke 1:58). Jesus wept with Mary of Bethany and her companions (John 11:33-35).
Going back to the analogy of the church as the body of Christ (Romans 12:4-5), Paul says elsewhere: ‘If one member suffer, all the members suffer; if one member be glorified, all the members rejoice’ (1 Corinthians 12:26). This is what we might call the empathy of the body (cf. Hebrews 13:3).
Romans 12:16. “The same thing toward one another minding, not high things minding.” By my count, this is the sixth and seventh reference to the mind in this chapter (cf. Romans 12:2; Romans 12:3). It is, after all, all about mind-set (cf. Romans 8:5). Not that we are all clones, thinking exactly the same thing as one another on EVERY topic. There is unity in diversity, creating HARMONY rather than dissonance (cf. Romans 15:5). We are ‘likeminded’ in the basics of the faith, ‘of one accord’ and ‘of one mind’ (Philippians 2:2).
“Not high things minding, but with the lowly going along.” There is a warning against having ‘respect of persons’ in James 2:1-4. There is no respect of persons with God (Acts 10:34; Romans 2:11), so we too should be without partiality.
“Be not wise in yourselves.” Paul has already warned us against being ‘wise in our own conceits’ (Romans 11:25). This is also taught elsewhere in Scripture (Proverbs 3:7; Isaiah 5:21; James 3:13-16).
The paradox is that we must become ‘a fool’ (in the world’s eyes) in order to be truly wise (1 Corinthians 3:18). After all, we cleave to the ‘foolishness’ of the cross (1 Corinthians 1:18) and the ‘foolishness’ of preaching (1 Corinthians 1:21). But we also cleave to ‘Christ the wisdom of God’ (1 Corinthians 1:24).
Romans 12:17 (cf. 1 Thessalonians 5:15). “To no-one evil for evil rendering.” This is in keeping with Jesus’ own teaching about ‘turning the other cheek’ (Matthew 5:39).
The corollary is “Providing good before all men.” The Greek word translated “providing” has the sense here of ‘striving to exhibit’ (cf. 2 Corinthians 8:21). This is also in keeping with Jesus’ teaching (Matthew 5:16).
Romans 12:18. “If possible, as to yourselves, with all men being at peace.” The first clause “if possible” is objective, suggesting that there may be a situation where, despite all our efforts, the other party is the one making peace impossible. This is not compromise, or ‘peace at any price’: but it is our responsibility “as much lies in us” to strive for peace. If we fail, at least let it not be because we did not try.
This, of course, is impossible for the natural man. It is only possible for those in whom ‘the peace of God’ rules (Colossians 3:15). Such peace is a fruit of the ‘wisdom from above’ (James 3:17-18). ‘Blessed are the peacemakers,’ said Jesus (Matthew 5:9).
Romans 12:19. “Not yourselves avenging, beloved, but give place to the wrath; for it has been written, ‘To Me vengeance! I will recompense, says the LORD’ (cf. Deuteronomy 32:35)” Notice that the Apostle calls his readers “beloved” because this is, after all, a call to agape love.
Note the definite article (often missed out in translations): “The wrath” to which we must give place is ‘the wrath of God’ (cf. Romans 1:18)! We are reminded, again, of the example of Jesus (1 Peter 2:23). Read Psalm 37:5-8.
Romans 12:20. Rather than pursuing vengeance, the Christian is encouraged to positive favourable action on behalf of their enemy (cf. Proverbs 25:21-22). This is all part of ‘loving your enemies’ (Matthew 5:44). Thereby we might even shame him into a change of mind (i.e. repentance!)
Romans 12:21. “Be not overcome with evil, but overcome evil with good.” Evil overcomes us when we curse rather than bless (Romans 12:14); recompense evil for evil (Romans 12:17); and avenge ourselves (Romans 12:19). We overcome evil with good by blessing our persecutors (Romans 12:14); when we strive to exhibit good before all men (Romans 12:17); and when we love and perform favourable action on behalf of our enemy (Romans 12:20).
