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.
Here the Apostle changes the focus of his topic. In the last section (chapters 9-11), he laid out the hidden plan of God in creating for Himself a new people – Jews and Gentiles growing together as branches upon a single Olive Tree, symbolically the great Church of Jesus Christ. In the present section (12:1-15:7), he will mark out the correct manner of life and attitude of each sprout and twig that grows upon this Tree of God. The tone is urgent, vital, imperative, for this is not a passive saving graft. It is an active, personal, unceasing enterprise to live even as Jesus Christ when He walked this earth – in holiness, humility, wholeheartedness, sincerity and empathy.
The Apostle appeals to our rational mind: “Look at the great mercies of God in working for your redemption, is it not only reasonable to sacrifice Self and Flesh in order to wholly serve Him?” The call is for radical, personal exercise in the Kingdom of Christ. God alone can save a man from his sins, but these verses show that man must participate diligently and continuously after he has believed and accepted the Gospel.
I beseech you therefore brethren. If, as many theologians affirm, salvation has no human work component at all, then why does the Apostle implore us with such urgent words? These verses are meaningless under that doctrine. However, we believe that God created the universe for the purpose of developing a people who love who Him with all their heart, soul and mind (Mat 22:37). And so He gives every person the ability to voluntarily think, choose and do. It is crucial then, that we earnestly seek the Truth and live according to its precepts in all sincerity and diligence unto the end (Rev 2:26; Heb 3:6). Let no man take thy crown (Rev 3:11).
Present your bodies a living sacrifice. The most sacred element of the Old Covenant was the offering of sacrifices – five whole categories headed a wide range of ceremonies and rites that ruled virtually every detail of life in Judaism (see note Lev 1). There were animal sacrifices, grain sacrifices, land sacrifices, time sacrifices and money sacrifices. With the exception of the scapegoat ceremony, all of the animal sacrifices required the death of the victim. In the New Covenant however, the term “sacrifice” finally settles upon its highest and truest expression – to offer daily our entire soul, body and spirit in holy, useful service (latreia) unto God (Rom 6:13). This Greek word is often used for priestly duties (Rom 9:4; Heb 9:1; 1Chr 28:13). In the Covenant of Grace however, we are asked to offer up spiritual sacrifices in a spiritual house (1Pet 2:5).
The Old Covenant animals were killed, but God is calling us to give ourselves as a living sacrifice, which is the constant denying of Self in favor of presenting oneself acceptable to God (see note Rom 8:5). The greatest component of a “sacrifice” is when it is a voluntary, conscious choice. Like giving up one’s home, possessions and rights (Mat 16:24). Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple (Luke 14:33). Jesus doesn’t want half-sons (Rev 3:15-16). The concept of a living (continual) sacrifice was foreshadowed in the Law which required the priests to offer two lambs daily in the Temple, one in the morning and the other in the evening, as a continual burnt offering to the Lord (Num 28:3-4; cf. Heb 13:15).
The continual decision to give up one’s desires and loves in order to do the good pleasure of God is a reasonable service. God doesn’t require silly, arbitrary works of Man, but sensible, righteous living! We ought to walk even as He walked (1John 2:6). Is the servant greater than his Lord? Of course not! So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do (Luke 17:10).
Holy, acceptable unto God. After Noah left the ark, he offered a sacrifice to God and the smell ascended to Him as a sweet savour (Gen 8:20-21; Eph 5:2; Php 4:18; 2Cor 2:15). Do my sacrifices please God in the same way? Just as a father rejoices to see his children acting in obedience and selflessness, so too our heavenly Father is pleased when His children embrace a life of holiness, sacrifice and service to Him. Holiness is not a popular word these days, but without it no man shall see the Lord (Heb 12:14; 1Pet 1:16). If being holy makes you acceptable unto God, then being unholy makes you unaccepted.
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.
This verse is a discovered treasure to every soul that is seeking the way to deep fellowship with Jesus Christ (Php 3:10). We are either offering ourselves in living sacrifice to God, or we are living according to the attitudes and works of the World. There is no third category! Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or obedience unto righteousness (Rom 6:12-19).
In the Parable of the Sower, Jesus illustrated the grave spiritual danger that the cares and deceits the world pose for all who would follow Him (Mat 13:22). This world (aion), or as it is said elsewhere, This present evil world (Gal 1:4), hates and opposes the Christian on every hand (John 15:18-19). It is Satan’s own tool to kill, deceive and destroy, being a key dagger in that Trident of Evil that the Scriptures warn about – Satan, Self and the World. The devil offered to give Jesus all the kingdoms of the world, and the glory of them if He would worship him instead of God (Mat 4:8-9; Luke 4:5-8). Jesus refused. Satan however, as the prince and god (or idol) of this world (John 14:30; 2Cor 4:4; Eph 2:2), has taken many captives by offering them the same false promise that Jesus refused (2Tim 2:26). Christian beware, for if any man love the world, the love of the Father is not in him (1John 2:15-17).
The World is an especially subtle and deadly snare because we must all, Christian and unbeliever, pass through life with certain connections to it. Therefore, Jesus prayed that God would keep His disciples from evil, even while living in the World as her enemies (John 17:14-16). To that aim the Father implores, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues (Rev 18:4). The basis for this separation is keep oneself unspotted from the world’s lusts and evil works of the flesh (James 1:27).
Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you (2Cor 6:17). If God’s people do not feel that they are different from the world, then something is wrong. If God’s people do not look and live different from the world, then be very concerned! The World is our enemy. Why do so many live as if God created the World for our benefit and pleasure? Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God (James 4:4). The Christian is in a desperate war, he wrestles against the rulers of the darkness of this world (Eph 6:12); only those who emerge victorious in this mortiferous battle are truly born of God (1John 5:4).
God has designed that His people live in this strange, unfriendly world for the purpose of proving them! He wants to find and form a congregation who truly loves Him and has shown themselves worthy (Mat 10:37-38) to be in heaven with Him. This life is a solemn, all-important test of your love for Christ. Those who honor, fear and love Him will keep His commandments (John 14:21). Understand that the trials of faith are a key part of His method to develop the souls of His saints so that they become purer and purer gold (1Pet 1:7; Job 23:10). May it be so with your life.
Content yourself to pass the time here without thought of using the things of this world (1Cor 7:31), for Christians are but wandering strangers and pilgrims in a foreign land (Heb 11:13). They live here in the world, but greatly desiring that better country where God has prepared for them a new and heavenly city (see Heb 11:16). Sing it with meaning: “This world is not my home, I’m just passing through.”
The mind of God’s people should ever be this: here we have no abiding city because our true citizenship is in heaven (Php 3:20). We are not like other people, we are different; we don’t feel comfortable here because we don’t fit in. We stand out like lights in a dark place (Php 2:15), as aliens dwelling in a foreign country (Heb 11:9). Ponder the implications of Peter’s reminder: Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people (1Pet 2:9).
Jesus knows how easily a man can be distracted by this fair world (2Tim 4:10). Under the Old Covenant, God helped the Jews to not forget their peculiarity and calling by asking them to make all their garments in a unique way, with a ribband of blue: and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes (Num 15:38-41). We are foreigners living in a strange land! I dare say that the vast majority of Christianity have not this mentality. Even among the plain brethren it is falling rapidly. Oh, they say they are different from the World, and their sermons warn about the wickedness of the World, but they stand exposed and convicted by converse signs.
In Anabaptist circles a very common rationalization to reject the peculiar people mindset is looking at other Christian groups who confess Christ in the sincerest of terms, yet appear and act in very similar manner to the rest of Society. They live in the same way, dress the same way, go to the same places, eat and drink the same things, enjoy the same vacations and entertainments, go to the same schools and universities. They seem to be blessed by God. Why do I have to be so different? How easy to forget the voice: Come out from among them and be ye separate. God wants a special, called-out people who are His alone.
Am I saying that we should consider all other churches as being part of the world too? No, but not every person who calls himself a Christian is a brother, nor is every prophet and spirit of God (1John 4:1-4). He that doeth the will of My Father…shall enter into the Kingdom of heaven (Mat 7:21). Beware! Comparing ourselves with others is not wise (2Cor 10:12). In no case may we validate a belief or behavior simply because everyone else believes or does it. We have the Word of Truth in our hands; it alone is the all-important, eternal guidebook to the Father. Look not at others to determine their spiritual standing, nor to elaborate your own judgments. Rather, focus on searching in all honesty and integrity to do all that the Father has commanded. Whether those churches/individuals are included in the Scripture’s picture of the world is not for us to judge. Let us, with all diligence and determination, make our own calling and election sure (2Pet 1:10).
May we ever remember that God hath chosen the foolish things of the world to confound the wise…the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised…to bring to nought things that are (1Cor 1:27-28). Rejoice in being a simple soul; happy to be a weak, foolish thing (in the eyes of the World), for God has chosen you. He wants your heart, soul and mind – all of it. Today, societal groupthink has become the real arbiter of morality, instead of the unerring, absolute truth of God’s Word. He who dares to disagree with the Consensus will be vituperated and canceled.
Be not conformed…be ye transformed. These imperative verbs presume that a man possesses freedom of will and is capable of real decision and action. Be ye transformed (metamorphoo, see Mat 17:2) This is a requirement to being a Christian, but our efforts will never succeed without the power of God. Nor is this a flash event; it is a life-long joint work of God with a man that will be complete when our vile body is changed into a glorious body (1Cor 15:54; Php 3:21). The only other occurrence of metamorphoo in a similar context pictures this same deliberate process: But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory (2Cor 3:18, NASB). It’s like a butterfly advancing by stages through life – egg, larva, pupa, adult – slowly being transformed from glory to glory into its final image. We are His workmanship, created in Christ Jesus unto good works (Eph 2:10).
By the renewing of your mind (nous). A similar phrase is found in Col 3:10, where the new man in Christ is said to be renewed in knowledge. The mind is the supreme control center of the human body. It analyzes, decides and mandates the actions that the rest of the body will take. Humanly speaking, to actually renew (anakainosis) the mind is an entirely inconceivable task. So while this verse indicates that each man does have a role in renewing the mind, only Divine power can actually effect it. The single occurrence of anakainosis elsewhere in the New Testament indicates that fact, According to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost (Titus 3:5).
Given the function and position of the mind in relation to the human body, to renew the mind is to replace the parameters and instructions set by which it analyzes, decides and mandates the actions of the body. Effectively then, the renewing of the mind begins with being born again (John 3:3), yet like the egg that changes to a larva and then to a caterpillar before finally arriving at its mature butterfly form, this renewal of the mind is a work in progress. And as the process continues, we are able to confirm even more certainly what really is that perfect will of God for us.
The seed lies latent in the ground until a drop of water provokes in it a sudden spark of life. Then, with the death of the seed a new life is born; the seed sprouts and begins to grow. Taller, stronger, bigger, until it reaches full maturity. So it is with renewing the mind – feeding on the manna of God’s Word daily; praying without ceasing; thinking on things that are true, honest, just and pure. A person becomes what he thinks (Pro 23:7). Give the mind good, spiritual things to think (Php 4:8).
The mind and conscience seem to be almost synonymous. Perhaps the conscience refers primarily to the rule-set of the individual while the mind includes the thoughts and attitudes in collaboration with the conscience (see Rom 2:15; Titus 1:15). Together they are the light of the body (Mat 6:22-23). The Greek language has several words that translate to mind. In verse two, the word is nous, which is also used in the following ways: a reprobate mind (Rom 1:28) the law of my mind (Rom 7:23-25); the mind of the Lord (1Cor 2:16); pray, sing, speak with the understanding (1Cor 14:14-19); the Gentiles walk in the vanity of their mind (Eph 4:17); the spirit of your mind (Eph 4:23); fleshly mind (Col 2:18); corrupt mind (1Tim 6:5; 2Tim 3:8); their mind and conscience is defiled (Tit 1:15). The word phroneo (a verb) is also translated mind (Rom 8:5) and occurs in this passage at verse 3 (see also Rom 14:6; 15:5; 1Cor 4:6; 13:11; Gal 5:10; Col 3:2). Although they are truly synonyms, phroneo seems to be used in contexts describing the attitudes and mannerisms of the mind, and nous more in the working exercise of the mind.
The one who is dis-conformed to the World and renewed in the mind is capacitated to learn and prove (dokimazo) what is the perfect will of God. To prove means to analyze, test and confirm (2Cor 13:5; Eph 5:10; 1Thes 5:21; 1Tim 3:10); dokimazo is elsewhere translated discern (Luke 12:56), examine (1Cor 11:28), try (1Cor 3:13; 1Pet 1:7; 1John 4:1; 1Thes 2:4). Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the Word of truth (2Tim 2:15, NASB). The renewed mind is careful to prove the will of God honestly, sincerely and entirely. Remember that the unfaithful children of Israel also proved (dokimazo) God in the wilderness and for their wickedness were rejected by Him (Heb 3:9-11). Prove Me, God told the children of Israel, obey My commands and follow My law, then see if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it (Mal 3:10).
The World’s ideology is a jumble of vain goals and Godless values. The Christian who is foolish enough to enter therein, even for the sake of conversation, will not return the same person that he once was. To walk according to the course of this world will end in certain spiritual death (Eph 2:2). God wants a people who does not fashion themselves after the values, feelings, habits, manners and styles of this evil generation, but after the lofty example of our Lord and Savior Jesus Christ.
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.
The first two verses of this chapter have outlined the very core of man’s duty in the final salvation of his soul: personal sacrifice, total commitment to Christ, service in His Kingdom, separation from the World, transformation of the mind, doing the Father’s will. However, those actions of faith cannot develop without the proper attitude of humility, sobriety and meekness.
There is probably no greater hindrance to true spiritual growth than thinking too highly of oneself (huper-phronein), and chiefly that means to hold in excessive regard the thoughts, beliefs and ideas that your own mind has determined. The church, though one body in Christ, is made up of many different members, and God had given each one a unique set of gifts, personality traits and workings of the mind (v5-6). So each member must respect and value the judgments of other members – be of the same mind, in honor preferring one another (v10,16). Paul warned the carnal Corinthians that they had become puffed up for one against another (1Cor 4:6). Obviously, we dare not hold in equal value the rationalizations of the carnal and weak. The charge is to all in the church – do not over-value your own conscience, but accept that there are different beliefs and opinions even within the body (Rom 15:7, also 1Tim 6:17; Mat 5:3-5).
A truly humble person will never take personal offense! That’s because he holds nothing of himself in such regard that he might be hurt or offended by another (Gal 6:3). Remember the example of Moses (Num 12:1-8) and consider the truthful yet dispassionate answers of Christ to the slanderers that said He had a demon. Yes, we take offense when the name of Christ is disparaged, or His body is damaged, or the Word of God is scoffed, but to allow a criticism or offense to fester within is a sign of thinking too highly of oneself.
To think soberly (so-phronein) is to think wisely, to rightly analyze another point of view, to use sound judgment (see usage in Acts 26:25; Titus 1:8; 2Tim 1:7). Probably the Apostle intentionally chose these rhyme words. “Do not huperphronein, but phronein with all sophronein.” The calm, sensible, Word-based evaluations of a humble man of God are of great worth.
This verse begins with grace and ends with faith. These are powerful terms in Christ’s New Covenant. Grace is God’s part and Faith is man’s part – although even that originates with God, who has dealt to each person the measure of faith. In other words, He has designed each person with the necessary capabilities for developing the Faith that pleases Him (Heb 11:6). That is, I don’t understand this verse to teach that God has allotted to each man a specific portion of faith, but that He works in every person to cultivate faith that reach varying measures.
Saving faith is a five-faceted Jewel forged above worldly fires of experience and trial. It is not a simple spark of belief, but a complex interworking of receiving, accepting and doing the Truth (see notes for Heb 3:12; Mat 14:31). The limits of faith are due to faults and inconsistencies in the individual and not due to God dealing less faith to some. Perhaps the clearest example of God cultivating personal faith is the case of the Canaanite woman who continued to beg Christ to heal her daughter even after He called her a dog (Mat 15:22-28). Her perseverance and refusal to be offended is a lesson about God’s grace and how to grow in faith.
These verses call for deference and humility in the body of Christ. “Don’t think yourself better than others. Don’t require others to believe and act exactly as you do. The body of Christ is made up of many members with distinct gifts and functions, with diverse priorities and ideas, and with varying degrees of faith and maturity.” While faith is listed as one of many spiritual gifts (1Cor 12:9), it is not an optional one (Heb 11:6). Rather, the Spirit develops faith in each man according to their determination and tenacity. Faith is a synergetic experience, not a unilateral blast from above. It grows in tandem with the renewing of the mind (v2).
Study the implications of the Jesus’ answer to the Apostles’ request, Lord, Increase our faith. Instead of giving them a doctrinal formula, Jesus responded by telling them the parable of a servant who worked hard all day in the field, yet was still required to serve his master’s supper that evening before he himself could sit down to eat (Luke 17:5-10).
4 For as we have many members in one body, and all members have not the same office: 5 So we, being many, are one body in Christ, and every one members one of another.
The Church of Jesus Christ is represented in the Scriptures by several different symbols – a tree, a bride, an ark, a building, a body, a city, ten virgins. Each of these depicts a particular aspect of the Kingdom of God which, unlike the Old Covenant church in the wilderness, is made up of many local churches. In the New Testament, the word church (ekklesia) is almost always used to name a particular church. In only a handful of cases does it refer the one, universal Church of Christ. Jesus spoke often of the Kingdom, but only once did He call it the ekklesia (Mat 16:15-19). Conversely, we often say the Church when speaking of the churches of Christ. In the few occasions when Christ and the Apostles do speak of the Church in the collective sense, it is to depict the one great assembly of God in heaven (see Eph 3:15; Heb 12:23; Mat 16:18; Eph 5:25-32).
It is not all that surprising then, that the word “church” is not found here or anywhere else in the book of Romans except for the salutations in the last chapter. Nevertheless, the figure of a local church as a body is seen in other passages (1Cor 12; Eph 4), so we do not to consider it here as well, although the Apostle’s primary topic of the great Kingdom of Christ continues.
A body emphasizes functionality and service – many individuals yet one creation in which all have the same interests, goals and concerns. A body is made up of members, organs and complex systems. Its viability depends upon the health and proper working of each part. Some are visible and prominent, others are scarcely known. All are important. An athlete with just one injured muscle might decide not to compete because he knows his body is not whole. The members of a body serve many different purposes, but they must work together to be truly effective. While a body can adapt to life with missing members, its full potential cannot be realized.
This analogy is especially applicable to the local church, the figurative body of Christ. Each member benefits from the contributions of fellow-members as they work together for one common goal. The whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love (Eph 4:16). In the church, we are every one members one of another (v5). There is mutual care and sharing, and if a member is hurt or missing, the others will step into the gap (1Cor 12:25-26). Look not every man on his own things, but every man also on the things of others (Php 2:4).
It is a powerful argument to the Jew/Gentile tension in the churches of Rome and throughout the world in those early years. It speaks particularly to those Christian Jews who relied on their genealogy and Abrahamic promises unto the exclusion of the Gentile “dogs.” However, the Gentile Christians are also reminded that God will accept the Jews (though hypocrites, blasphemers and stiff-necked) who humbly ask to receive the pardon which His Son is offering. One body in Christ, one olive tree in the Lord (ch11).
6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
God works in every person to increase the worth of their eternal soul. The more we submit ourselves to His will and service, the more noble our character becomes. Man’s increase in faith is met by a further increase of God’s grace. Each person is purified and improved by the working of God’s grace with his own faith. God’s good and great purpose is to mold our character so that we can better experience eternal communion with Him. This is helpful background in considering the topic of gifts and talents that God has given to each person (see notes for 1Cor 12:4-11).
Some view spiritual gifts as divine endowments of abnormal power such that God is virtually moving and operating the individual Himself, but that is not the biblical explanation of gifts nor does the good purposes of God in faith and grace. The members of the body are to use their diverse gifts and abilities for God’s service (v1), for the mutual edification of the body in general (Eph 4:12). Not for personal benefit, nor to draw attention to themselves. Remember the man who hid his talent in the ground instead of putting it to good use. Actually, God does not need you to minister in His Kingdom. Yes, He wants you to serve, but according to His methods and attitudes. The Apostle warned Timothy to withdraw himself from vain and conceited teachers (1Tim 6:3-5).
These verses call for every man to use his particular God-given talents to the full proportion of his faith; not slacking or neglecting but working diligently so that the Body is edified and grows. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath (Mat 13:12). He that shows himself to be faithful in little will be blessed with more. Spiritual gifts are not static, supernatural power-bursts, but natural, God-given talents and abilities that we can control, increase and strengthen with God’s help (1Cor 14:32). God does work in supernatural ways at times, but that does not come under the topic of spiritual gifts.
God is looking for willing, industrious men of faith. Are you able to teach? Then teach! Are you able to minister? Then do it! Whatever thy hand findeth to do, do it with thy might (Ecl 9:10). Whatsoever ye do, do all to the glory of God (1Cor 10:31). Prophesy according to the full potential that your level of faith with allow; minister with the best of your abilities, exhort in all truth and wisdom. And in so doing, you will grow in grace, and in the knowledge of our Lord and Savior (2Pet 3:18). On the meaning of prophecy in the church, see note for 1Cor 14:1. Heavenly rewards are not based on how much we achieved in this life, but on how faithfully we have worked with the graces that God has given us.
The list of gifts (ministry, teaching, preaching, ruling) correspond closely to those found in other epistles (1Cor 12:28; Eph 4:11).
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.
This verse was poorly divided. Both grammatically and thematically, the first clause belongs with the previous two verses. To exhort (parakaleo) is to comfort, beseech, encourage, counsel, entreat. While it is a commonly-used Greek word in the New Testament, its ancient meaning does not conform well to the contemporary definition (ie, see usage in v1). Are you able to comfort, encourage, beseech, counsel? Then do not neglect the full exercise of that important ministry in the church.
“Give with simplicity.” The Greek word haplotes means “sincerely, generously, in singleness of heart, without ulterior motives” (see 2Cor 1:12; 9:13; Col 3:22). By their alms-giving, the Pharisees hoped to gain men’s admiration (Mat 6:2), but the people of God give willingly and gladly (2Cor 9:7), knowing that the Father sees even the most secret thing (Mat 6:4). Not all giving is monetary. Gifts of time are often more valuable than gifts of money and possessions. Freely ye have received, freely give (Mat 10:8).
Give is translated from metadidomi, which is also used in the context of preaching the Word, or as we might say today, “sharing the Sunday sermon” (see Rom 1:11; 1Thes 2:8 and study paradidomi). This meaning better fits the topic of spiritual gifts of service – prophecy, teaching, preaching, ruling.
“Rule with diligence (spoude).” This indicates an earnest, careful, pro-active leadership as opposed to performing a lackadaisical duty (see 1Cor 9:16-17). The word is repeated in v11, Not slothful in business (spoude). See 2Peter 1:5. Virtually every person must take a leadership position at some level and area of life. Fathers, mothers, deacons, teachers, workers and children – take your responsibilities to heart, help others flourish in the Way of Truth.
“Show mercy with cheerfulness.” The natural impulse is to begrudge the offender his mercy. “Well, the Bible says I have to forgive, so…[mumbling] I forgive him/her.” The wisdom that comes from above overflows with mercy, without partiality nor hypocrisy (James 3:17). Blessed are the merciful, for they shall obtain mercy (Mat 5:7).
9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
In one of the most powerful expositions ever written, the apostle Paul in 1Cor 13 showed that the more excellent way (1Cor 12:31) is a life of loving others (agape) in word and deed. Without dissimulation (anupokritos) – the same Greek word is translated “without hypocrisy” in James 3:17 and “unfeigned” in 1Peter 1:22. Genuine love is a voluntary, self-less act of goodwill to benefit another; a love that operates in purity and without thought of personal gain or loss. It is not conditioned upon being loved in return.
“Refuse to approve Evil things, but stand unflinching firm in support of all things Good.” It is an important rule for all of life – Kingdom service, church environments and interaction with unbelievers. This is more than an attitude, it’s a strategy of living, for sinful practices are constantly working to weasel their way into homes, churches and relationships. Do not make excuses for evil, but demand and cling to truth and goodness.
Christians cannot sit calm and silent when Government and Society commit wickedness and condone injustices. They need to speak and live the truth of God’s Word, even if it means suffering the fate of John the Baptist when he condemned King Herod for unlawfully marrying his niece. Of course, we need to temper the Apostle’s words here with Jesus’ command to resist not evil (Mat 5:39). The churches of Christ do not physically fight wickedness, but are called to shine forth as lights in a wicked, dark world. In the pivotal dissertation of chapter 13, Paul demonstrates that Christians are to live peaceably in the societies and governments within which they happen to dwell, not as national citizens, but as ambassadors living in a foreign country.
The wise path between speaking out against sin and error while correctly living subject to the higher powers of earthly rulers (Rom 13:1-7) is often not an easy one. See my notes in the following chapter. The example that the Apostles left us with their lives is compelling. They were not careful to answer contrary to earthly kings and religious leaders, and they paid a price in life-blood. How shall they hear without a preacher? (Rom 10:14). To remain quiet and say nothing is to be associated with them; to refrain the tongue is to follow the spirit of fear (2Tim 1:7). Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness (Is 5:20). God commissioned Jeremiah to preach unto the children of Israel and encouraged him: Be not afraid of their faces: for I am with thee (Jer 1:8).
10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;
The Apostle’s model church member is noted for unfeigned agape love for all (v9) and affectionate philadelphia love for the members of Christ’s body. These Greek synonyms carry distinct connotations. The former is an undeserved love based in the will; it chooses to love without regard to consequences. The latter is a close love of genuine kinship and mutual affection; it is both a love of feeling and of genuine care and concern. Both forms of love operate within the church body! Some people you find easy to love and others require some effort.
The fact that Christ and the Apostles wrote so often about brotherly love demonstrates just how important it is to God (John 13:35; Rom 13:8; 1Thes 3:12; 1Pet 1:22; 1John 4:21, etc). Nevertheless, many church bodies struggle with living out this principle and how greatly it damages their testimony. Exhortations for brethren to live in love and concern for one another simply over-flow the Epistles. Yet one of the biggest problems in the churches of Christ is bickering, contention, jealousy, finger-pointing, gossip, envy and criticism within its members. Young people are especially sensitive to these terrible offenses and are quickly disillusioned and embittered with the church that allows these practices to flourish. I believe it to be the number one cause for children to leave the conservative church of their parents.
Accompanying the forms of Love is that all-important attitude of humility and lowliness of mind (Php 2:3) which graciously puts others first in all things. This person demonstrates the very opposite of those callous sins we just mentioned. He doesn’t care about honor and fame, nor is he desirous of vain glory (Gal 5:26). Instead, his primary, conscious intention is to sacrifice his own dreams in order to help others unto love and to good works (Heb 10:24).
11 Not slothful in business; fervent in spirit; serving the Lord; 12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;
The prime church member is not a lazy individual, but zealous in serving the Lord. His spirit is inspirational, earnest, forceful, contagious, fervent and his mannerism is convincing, authentic, transparent. His words and deeds form a compelling testimony of the Truth of the Gospel. He is ready to serve (douleuo) the Lord wherever and whenever – in the brotherhood and before unbelievers, in season and out of season (2Tim 4:2). He rejoices in hope; he is happy, optimistic and encouraging. His mind is not mired in earthly worries and afflictions but fixedly set on the glories to come (Rom 15:13). These are wonderful people to be around! Their positive, reassuring attitudes give new strength to shaking hands and their infectious courage brings firmness to enfeebled knees (Heb 12:10-14).
Patient (hupomeno) in tribulation. How important this little phrase! Endurance is the last and most difficult jewel of the Faith that saves. Many receive the Word joyfully, but when tribulation comes they cannot endure (Mat 13:20-21). One of the last encouragements of the Apostle Paul was to Timothy, his son in the faith: Thou therefore endure hardness, as a good soldier of Jesus Christ (2Tim 2:3). It is essential to run the race with patience (Heb 12:1; James 5:7), knowing that patience brings maturity (James 1:3-5). See note for Rom 5:3.
Instant (continuing) in prayer. Prayer is the most important human activity there is, nothing excepted! By humble, penitent prayer we are born again and by prayer we daily commune with our Savior. Prayer is an astonishing tool of power that changes me, you, and the world. Christ’s example of prayer and the Apostles’ own actions and words prove that (Eph 6:18; Col 4:2).
13 Distributing to the necessity of saints; given to hospitality. 14 Bless them which persecute you: bless, and curse not. 15 Rejoice with them that do rejoice, and weep with them that weep.
The Kingdom of Christ and each church within its realm are bound to prosper when their members provoke one another to express these characteristics in their lives. They are alert to notice when a member is in need, whether it be a physical deficit or a spiritual distress, and then they are quick and willing to share from their own accounts (James 2:16). Giving time and money to the needs of others and the work of the church – such are the genuine lively stones that are building up Christ’s spiritual house (1Pet 2:5).
Given to hospitality. This is a gift that comes naturally to some but which others must gain by practice, but the importance of this attitude and conduct should never be minimized (see note 1Pet 4:9). Take special care to show hospitality, whether opening your house to family fellowship or simply making the effort to engage others in wholesome, genuinely interested conversation. A friendly, warm, welcoming attitude is a powerful weapon for good and the Gospel of the Kingdom. Some have even entertained strangers unawares (Heb 13:2). Philip Mauro, one of my favorite authors, became a Christian later in life when a friendly church doorkeeper invited him into an evangelistic meeting he happened to be walking by. He testified that he owed his salvation to that one man’s encouraging smile at just the right moment in his life (see Pro 25:11).
Bless them which persecute you which quotes Jesus’ sermon on the Mount. Pray for them, do them good. Being kind to others even in the face of mistreatment is another powerful witness for Christ, yet how to difficult to choose this action so contrary to human tendency. See notes on Mat 5:44; 1Cor 4:12; James 3:9-10.
Rejoice and weep. Solomon said there is a time to weep, and a time to laugh (Ecl 3:4), implying that one shouldn’t get them mixed up (see Pro 25:20). In a healthy church body, members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it (1Cor 12:25-26). In other words, show sincere, brotherly love in action. Empathize with all, identify with each other’s life and feel their emotions (see 1Pet 3:8).
16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. 17 Recompense to no man evil for evil. Provide things honest in the sight of all men.
Earlier the Apostle warned of the danger of valuing our own judgments and ideas too highly (Rom 12:3). Instead, we should prefer others (Rom 12:10). He continues: “Treat everyone with the same deference and respect, associating with all the brethren equally. Do not show preference to the powerful man, nor avoid connecting with the man of low estate” (see also James 2:1).
Be not wise in your own conceits. “Do not overvalue the thinking and conclusions of your own mind.” See Prov 3:7; Is 5:21; 1Cor 3:18.
Recompense to no man evil for evil. This principle is repeated often in the New Testament because it is not an easy one and is markedly different from the Old Testament rule of life. Resist not evil (Mat 5:39); See that none render evil for evil unto any man (1Thes 5:15); Be not overcome of evil, but overcome evil with good (Rom 12:21); Not rendering evil for evil (1Pet 3:9); Avenge not yourselves (Rom 12:19); Take wrong…suffer yourselves to be defauded (1Cor 6:7). The Agape man is not easily provoked, thinketh no evil (1Cor 13:5). It is principle with dramatic, far-reaching effects for Christians and for the churches of Christ.
Providing for honest things (2Cor 8:21). The word provide seems especially pointed to the way Christians choose to work in order to make a living (see 1Tim 5:8). The Christian’s business manners should be honest and fair (1Pet 2:12), dealt out in good measure, pressed down, and shaken together, and running over (Luke 6:38).
With these verses, the Apostle has set a tremendous standard of living for members in the churches of Christ, yet how greatly have most failed to achieve that model. Someday, the great universal Church will congregate in shining perfection in Heaven and these earthly days of practice will become the criteria of testing. God is now forming a beautiful, spotless bride for His Son. Who will be chosen?
18 If it be possible, as much as lieth in you, live peaceably with all men.
Since He is a God of love and peace (2Cor 13:11), so should His children be also. Follow peace with all men (Heb 12:14; Rom 14:19; James 3:18). Blessed are the peacemakers (Mat 5:9). A contentious, abrasive Christian does not suitably represent his Lord, but pleasant words are as an honeycomb, sweet to the soul, and health to the bones (Pro 12:18; 16:24). In effect, the Christian model of these chapters, and especially of the next dozen verses, could be called, “The Way of Peace.”
Nevertheless, mark the note of precaution: If it be possible…live peaceably. We must stand against error and wickedness even if it results in conflict and personal insults. Defending the Truth cannot be sacrificed at the altar of Peace. Jesus warned His followers, Think not that I am come to send peace on earth: I came not to send peace, but a sword (Mat 10:34). At verse 9, we commented on the important balance between abhoring evil but not resisting evil. The same principle is at work in living peaceably with all men. We cannot abhor evil and at the same time silently, peaceably watch it happen. Sometimes to follow peace would cripple the Kingdom of Christ instead of building it, and that would contradict the very purpose for living peaceably.
The example of the Apostle Paul agrees. Although a peaceful man of God, he withstood Peter to the face because he was to be blamed (Gal 2:11), and he publicly reprimanded the church in Corinth for not throwing out the sinner in their midst (1Cor 5:13). He also refused to peaceably dismiss the Roman authorities who had acted irresponsibly (Acts 16:37) and was often accused of being a pestilent fellow, and a mover of sedition (Acts 24:5). It is critical that we seek the wisest path as described by many good Bible principles acting together.
The effective witness of God’s people is like a householder offering good food correctly seasoned with salt (Col 4:6), not too much and not too little (Mat 5:13). It follows both the way of Peace and the way of Truth.
19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 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. 21 Be not overcome of evil, but overcome evil with good.
The New Testament principle of returning good for evil has a firm basis in the Old Testament. Verse 20 is simply a direct quotation of Proverbs 25:21-22. While the Covenant of Law had the lex talionis of strict justice (eye for eye and tooth for tooth), the incredible power of being kind to your enemy and defeating him with good can be seen in David’s treatment of Saul and in Elisha’s actions with the Syrian army (see Ex 23:4-5; 2Kings 6:18-23; 1Sam 26). God said through Moses, Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord (Lev 19:18). To Me belongeth vengeance and recompence (Deut 32:35). The dramatic changes effected by Christ’s death and resurrection have resulted in this age-unbounded principle finding new application in the Kingdom of God (see Mat 5:1).
Give place unto wrath. Some translate, “Give opportunity for God’s wrath to act.” Acting in anger or vengeance clashes greatly with the precepts of Christ and His Kingdom. For the wrath of man worketh not the righteousness of God (James 1:20). In the New Covenant, acting in mercy and forgiveness is preferred over justice. Not that the Christian or the churches of Christ are to overlook works of injustice and evil, but that it is not their responsibility to punish wrongdoers. A church does need to make serious judgments within her members, but violence and punishment is not the Kingdom way (1Cor 5:12-13). In the New Covenant age, God has ordained human governments for that purpose. They are responsible to protect the innocent and punish criminals (Rom 13:4; 1Pet 2:14). This will be a chief subject in the next chapter. Catholic and Protestant churches have generally ignored this commandment, coupling themselves with the civil arms of the State in approving of torture and killing many millions of people, often for “crimes” of belief.
What does Paul mean by heaping coals of fire on your enemy’s head? When a person who is treating you evil receives good in return, he cannot help but feeling ashamed and guilty for acting so cruelly and without cause. His face is inflamed; he feels hot all over; he is embarrassed and wishes to hide himself. Peter was more explicit, saying, Whereas they speak evil of you, as evildoers, they may be ashamed that falsely accuse your good conversation in Christ (1Pet 3:16). Of course, a Christian does not treat anyone as an enemy, but that doesn’t mean that others will not treat him as one (see verse 18).
Overcome evil with good. Again, the commandment in these verses is for both the Christian and the churches of Christ. It is sometimes called, “Non-resistance” or, “the Law of no retaliation.” Those terms imply that the Christian’s response to evil is a passive one. But that is not what we see in this passage. The Apostle calls us to an active response: Overcome – fight, conquer and prevail over evil. Not with force and violence, but with the weapons of Truth, Love and Forgiveness.
Christians must physically inhabit an evil world, but they dare not participate in its iniquities and errors. The temptations and pressures to compromise with the World is an ever-present, severe test which Jesus vocalized to the Father on the night of His betrayal, They are not of the world…keep them from the evil (John 17:15-16). The darkness cannot stand before the light, but must flee away (Mat 4:16; Acts 26:18). Let your light so shine before men (Mat 5:16).